Prodigal Kiwi(s) Blog

James K A. Smith and the Future of God

Paul writes – Worth a look I’m told is a lecture by James K A. Smith – although I haven’t been able to see the whole thing because our broadband (speed and quality) is really bad – indeed I haven’t been able to see very much of it! I gave up downloading it with 4 hours 10 minutes remaining: 

The title for the lecture is: 

Beyond A/Theism: Postmodernity and the Future of God 

“What is the place for religion in our postmodern society, if any?  While new atheists spar with fundamentalisms of various stripes over concerns of exclusivity and violence, there has been a quieter proposal for a “pure” postmodern religion offered by figures as diverse as Jacques Derrida and Mark Johnston.  These voices suggest a religion purified of particulars (dogma, institutions, authoritative texts), offering us an alternate hope.  But is such a proposal “postmodern” enough, or is there better way to understand God in our conflicted time?” 

You will find the video here. Scroll down to the second video on the page.  If you click the Vimeo icon, it'll take you to their website and you can watch it full screen there.  It's best to let the whole talk load before you watch to get the highest quality viewing.  Using the online option also works if you'd like to project the video for a crowd.

 

On the Road with John Howard Yoder

Paul writes - The latest issue of On The Road, the journal of the Anabaptist Association of Australia and New Zealand is out, and this time it features a number of articles on John Howard Yoder. You can find a PDF (4.9MB) of Issue 47, December 2010 here. 

Feature Articles:

• 12 Ways to Prematurely Write Off Yoder: Some Common Misconceptions About Yoder’s ‘Neo-Anabaptist’ Vision by Michael Buttrey.
• Yoder on Jesus’ Death by Geoff Broughton.
• Yoder the Sinner by Nathan Hobby.
• Tracking the Influence of John Yoder: A Bibliographical Survey by Doug Hynd.  This will be particularly useful to those who haven’t read a lot of Yoder, but want some key texts by which to do that.    

The introduction by Nathan Hobby also provides a good overview or introduction to Yoder and the key thoughts of his theological approach. And thus to an understanding of what might be key features of, or underlying motivations for Christian discipleship. 

“…His Anabaptism was not that of a withdrawn Mennonite with nothing to say to the world, but an Anabaptism which was light to the world, even and especially in the peculiarity of its life and worship…” Nathan Hobby. 

 

On Love

“If no one asks me about it, then I know what it is; but if someone asks me about it and I try to explain it to him, then I do not know what it is about”. St. Augustine, Confessions. 

Paul writes – Peaceful and joyous Christmas wishes to you all, dear readers. Hoping that 2011 will be a fruitful and life-giving year for each of you and those you love. 

I think the truth expressed above by St. Augustine is evident in so many areas of life, but in this particular instance he is talking about “time”. The quote opens and introductory chapter by reclusive German author Patrick Suskind on the theme of love. Suskind writes: 

“…What St. Augustine says of time is equally true of love. The less we think about it, the more self-evident it seems, but if we begin reflecting one the subject we find ourselves deep in trouble. This curious state of affairs is confirmed by the fact that since the beginning of cultural history man as artist, and since the time of Orpheus man as poet, has turned to few themes as persistently as to love.

For poets, we are all aware, write not about what they know but about what they don’t know, and they do so for reasons which, again, they do not know but would very much like to know in detail. This uncertainty, the poet’s reiterated question, ‘What is love?’, is the primary incentive that makes them pick up pencil, pen or lyre. (Rage, grief, exaltation, money and so on are merely secondary.) If it were not so there would be no poems, novels and plays, only factual accounts. 

There seems to be some mystery inherent in love, something that we do not understand clearly and can explain only inadequately. But the same is true of the Big Bang or the question of what the weather will be like in two weeks time. Yet the Big Bang theory and the weather inspire writers and their readers far less than everything to do with love. So there must be more to it than simply its mysterious nature. Obviously all human beings assume that it is something vitally important affecting their personal lives, to such an extent that even the astrophysicist takes very little interesting the origin of the universe when he goes courting – let alone the weather…” 

From, Patrick Suskind, On Love and Death translated by Anthea Bell, 2006, pp.1-2 

For a movie to accompany this blog post, can I suggest one of my favourites of 2010, I Am Love starring Tilda Swinton. 

 

The Politics of the (New) Unconscious and Brain Science

“The intuitive mind is a sacred gift, and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift.” Albert Einstein 

Paul writes – Today I want to highlight two blog posts – a combination of voices I think I’ve woven together before: Jamie Smith and Barry Taylor.

First up a post from Smith reflecting on a column by Mark Lilla who challenges Obama’s seeming “over-estimation” of the role and power of ideas and information. Here’s an excerpt from Lilla’s column: 

“…If this is the way the president and his party think about human psychology, it’s little wonder they’ve taken such a beating. Their assumption seems to be that we are basically rational creatures who, left to our own devices, have little trouble discerning what our interests are and how to serve them. It’s only when our passions get the better of us, when we are angry or fearful or exuberant, that we make bad decisions. That’s really what’s the matter with Kansas, and with the Tea Party activists. So the administration has to work harder to “get the message out” and “sell” its program; to calm people it needs to give them clearer, more complete and more attractively packaged information about how it is working in their interests. Bring in the pie charts, by all means, but print them on glossier paper.

The wisdom of this approach depends on whether the underlying assumption about human nature is right. But is it?...” 

So Lilla’s reflection has to do with how the rational/the brain and the unconscious is positioned in relation to human anthropology and what it is that animates us. 

Taylor’s post also centers on the brain and thinking. In his he links to an interview with Iain McGilchrist, author of The Master and His Emissary: The Divided Brain and the Making of the Western World. Here’s an excerpt from the interview: 

“…My belief is that the two cerebral hemispheres subserve two wholly different ways of looking at the world—two different “takes” on it, if you like. Both are necessary, but one is more fundamentally important than the other, and sees more than the other, even though there are some things that it must not get involved with, if it is to maintain its broader, more complete—in essence more truthful—vision. This is the right hemisphere, which, as I demonstrate from the neuropsychological literature, literally sees more, and grounds the understanding of the left hemisphere—an understanding which must ultimately be re-integrated with the understanding of the right hemisphere, if it is not to lead to error. The left hemisphere is extraordinarily valuable as an intermediate, but not as a final authority. Unfortunately the limited vision, and limited capacity for self-criticism, of the left hemisphere makes it think that it knows far more than it does. It is an optimist, too easily convinced of its own rightness, and unaware of its limitations. My belief is that it has now taken over our self-understanding, for a variety of reasons, and is leading us all down the road to ruin…”

McGilchrist’s book sounds like a fascinating read. I’m not sure we all understand the value of difference, and certainly not the value of paradox. 

 

Scott Boren Interviewed

Paul writes – I first came across M. Scott Boren via conversations with Al. Roxburgh. Next it was by way of Introducing the Missional Church: What It Is, Why It Matters, How to Become One (Allelon Missional Series) co-written by Alan Roxburgh & M. Scott. Boren. Then by way of his Missional Small Groups book (link below). Now I’ve had the chance to hear him via the most recent UK-based Nomad podcasts.

Here’s the show’s blurb: 

“On this month's show we chat with Scott Boren who, among other things, has spent the last 20 years working as a small group consultant. Scott works with churches to help them develop effective community through small groups that are on mission…” It includes a review of Scott's book Missional Small Groups: Becoming a Community that Makes a Difference in the World.

You’ll find the podcast interview here. 

 

Michael J Gorman’s Latest Publication

Paul writes – Nijay K. Gupta offers an early and brief review of Michael J. Gorman’s latest book: Reading Revelation Responsibly. Here’s Gupta’s opening paragraphs:

“Known primarily for Pauline theology and exegesis, Michael J. Gorman recently published a book on Reading Revelation Responsibly: Uncivil Worship and Witness, Following the Lamb into the New Creation (Cascade Books / Wipf & Stock, 2010).

At [fewer than] 200 pages of regular text, this is an eminently readable book, meant to give direction to the many Christians who are bewildered by the message of John the Seer.

I was so entranced myself when I began this book that I could not put it down – I read 110 pages in one sitting!

Gorman offers, right away, his concern for the dead-end ways that this powerful Biblical text is read – he shows particular frustration with the Left Behind series and those obsessed with that perspective. Put simply, he wrote for “those looking for an alternative to readings of Revelation that promote fear about being left behind at the rapture or narcissistic preparation for the end times.” (p. xvi)

In his primary introductory chapter, he notes that popular interest in Revelation thinks of “the end” or “the antichrist” or “vengeance” when the title of the book is heard. Gorman argues that “witness, throne, and lamb” should be terms that come to mind, as they are central to Revelation…”

From my perspective (Paul), Gorman argues that to read Revelation is not to be read a script for the future, but as a script for the Church. Accordingly (and practically speaking), it would appear that one of the key questions he seeks to respond to throughout the book is “…how do we perform this uncivil, theopoetic, theopolitical, non-violent, missional, prophetic script “on the ground”…” If Gorman succeeds in helping shape our imaginations (minus the hocus-pocus of many contemporary non-academic/theological takes on Revelation) then I will see about securing a copy for myself in 2011. Wipf & Stock are producing some really good books. They're a publisher to regularly check in on. I've reviewed a few of their books and have one on the go at the moment to read and review. 

You can read Gupta’s review here.

 

Bluck Struck by the Moon

Paul writes – In the Advent issue of the NZ Anglican publication Taonga, John Bluck reflectively and very positively reviews The Insatiable Moon. His review highlights how the film might be engaged from a Christian perspective. The themes are evident, but The Insatiable Moon is not a so-called “Christian” film. It’s a profoundly human story and can be engaged at a number of levels, and through a number of lenses, one of which is the Christian lense. It can also be read on a mythological level; it can be read as a cultural critique… the list goes on. This is a very special film and story, one not easily pigeonholed. Bluck's brings a significant perspective from which to view it, but as I've already noted, there are many other ways its can be entered into and it deserves the widest viewership possible...

Here’s a few little excerpts: 

“…Not many movies deserve a whole column in Taonga, but this one does. Not only because it’s the best result of our New Zealand film industry this year, even though the Film Commission got cold feet and withdrew their money. The film was finally made for about $300,000, which is the price of a very small oily rag in this business where The Hobbit has $300 million to play with over the next two years of filming… 

…It’s clearly been a labour of love. Gospel love. Because this is a film inspired by the Jesus story like no other New Zealand film I can remember. And in our relentlessly secular Kiwi society, that makes The Insatiable Moon very difficult to finance, produce, market and review… 

…The beauty of The Insatiable Moon is that it doesn’t preach, even though it’s full of preachers…

…The performances of Rawiri Paratene as Arthur and Sarah Wisemen as Margaret, Greg Johnson as Bob, the grumpy bad-mouthing boarding house proprietor, and Ian Mune as an old drunk are simply extraordinary. If Sir Peter can tease anything like that quality from his Hobbit team at a thousand times the price, he’ll be doing well…” 

I’ve attached a PDF of the review below.

Meantime, visit The Insatiable Moon’s FaceBook page (as an aside the movie Social Network is well worth a watch) and keep up with all the latest news, including taking the opportunity to comment on the proposed poster for the 2011 release of the movie in the UK (the picture attaching to this post is a copy of it).

Download Insatiable Moon - Taonga Review - Advent 2010

Barry Taylor on Books, Music and Films

Paul writes – The blogger who has put me onto more interesting books, films and music than any other blogger over the course of 2010 is Barry Taylor. Not sure why, but there you go. I’ve really been engaged by a good number of the books, music and films he’s reviewed or commented on. Interestingly too, they haven’t always been well reviewed by Amazon.com reviewers. But as I’ve said, they’ve engaged me and I’ve enjoyed the experiences, and interesting and transformative ‘places’ they’ve taken me to. Perhaps it's that they're not mainstream, and that to many 'Christians' they'd be called "outsiders".They are voices from the 'edge', and often controversial and provocative as a result. For example, one Christian blogger writes of Regis Debray: "...He’s a staunch atheist so I really shouldn’t be enjoying this book..."

Here’s a few examples from 2010: 

God: An Itinerary by Regis Debray (here). The cover picture alone would have grabbed my attention!

Notes from the Edge Times by Daniel Pinchbeck (here)

Just Kids by Patti Smith (here)

Soul Mining by Daniel Lanois

Le Noise (CD) by Neil Young (here)

I Am Love (Film) starring Tilda Swinton (here) [incidentally, my number three movie of 2010]

Below is an excerpt from a post by Barry which featured God: An Itinerary. 

“…"Upon his emergence from the typographical ‘cradle’, in 1500, our God, speaking Latin, formerly polychromatic and couched in calligraphy, cloistered and chained to His shelf, would soon be sprinting through the city in the vernacular. The printing press made the Word 'practical and useful to all'. That new ease caused the Church to lose its monopoly on reproduction and circulation. It would soon oblige it, after the Council of Trent, to unsettle its certitudes and reinvigorate its sources of allure. There was thus propagated, in the wake of the Reformation, an Eternal in black and white, difficult to control, patriotic and erudite, polyglot, and with a certain wanderlust. With the possibility of home delivery. Bad news for the princes of the Church, but excellent for educated fathers of their families. And when the Pilgrim Fathers, in 1620, took it upon themselves to cross the Ocean with the Scriptures in English under their arms, the result was a second Promised Land, North America, an auspicious transplanting of the God of Gutenberg to the Far West."

The God of Gutenberg, a god shaped and formed by technology, I think we underestimate the role that technologies play in our understanding of the divine and the sacred. "The powers that be have always welcomed, somewhat absentmindedly, the medium that would result in their demise." Intense words, those. So are these, "When the arts of memory undergo transformation, it is the soul of God that is transformed."…” 

You can read the whole post here. 

 

Steve Georgiou interviewed about “The Way of the Dreamcatcher”

Paul writes – Today I’m posting a brief interview with author and friend Steve Georgiou. In the interview I ask Steve about the role that poet, peacemaker and sage Robert Lax (1915-2000) has played in his life. The interview marks the publication of a revised Templegate edition of Steve’s 2002 publication The Way of the Dreamcatcher (Ottawa: Novalis).  

But first, a little background on Robert Lax. 

Introduction 

Robert Lax (1915-2000) was one of the premier minimalist poets of the twentieth century. He was the best friend of the monk and author Thomas Merton.  Both were fellow students at Columbia University in New York.   

Over the years Lax worked as a bartender, English instructor, circus clown, Hollywood screenwriter, editor at Time and The New Yorker, and as a roving reporter at Jubilee. 

After Merton entered the Abbey of Gethsemani, Lax converted to Catholicism and eventually became a hermit on the remote Greek isle of Patmos where he acquired a quiet reputation as a sage and mystic. 

Georgiou serendipitously met Lax there in 1993.  For the next seven years he intermittently returned to the "Isle of the Revelation" to learn from Lax about creativity, faith, and the power of compassion. These experiences are the basis of his book: The Way of the Dreamcatcher: Spirit-Lessons With Robert Lax, Poet-Peacemaker-Sage (Novalis, 2002, republished by Templegate, 2010). 

Interview 

Why did you write The Way of the Dreamcatcher? 

Something powerful took place the night that I met Lax.   Even without knowing who he was, it became obvious to me that Lax was "a breed apart." He seemed the most spiritually authentic man I had ever met.  His eyes and presence simply asked, "What do you love?"  I had to find out more about him and, in the process of doing so, realized that I simply had to share his grace and wisdom with the world.  I felt that his story and his message of universal love could help heal a planet that can sometimes feel like it's on the brink of the Apocalypse.  

How has the experience of writing this book been formational for you since its initial publication?

In a sense, Dreamcatcher set the foundation for my academic, creative, and spiritual growth. The text delineates Lax's views on life, poetry, art, and the Spirit.  It's essentially a seeker's book and paved the way for the sequel, Mystic Street: Meditations On A Spiritual Path(2007, Novalis) which focuses on my journey en route to the PhD in Theology, all the while guided by my memories of Lax.  Just a few months ago the third and final volume of this "trilogy" was published, The Isle of Monte Cristo: Finding the Inner Treasure (Novalis, 2010) which deals with my experiences as a professor of religion, and how Lax's words and instruction helped to make this possible [I have previously reviewed The Isle of Monte Cristo here – Paul] 

Robert Lax became a part of your life at a crucial stage in your journey. What exactly was it about him that has been so important for you as you continue your life-journey? 

I'd say his emphasis to love all things unconditionally, intentionally, and to "go with the flow" of that love, the same flow that courses through the Holy Trinity.  And the best way to love in this fashion is to live unencumbered--"less is more" he would say.  Free of useless excess, we come to more clearly see our great role in the universe: to be loving ministers of creation. And since Lax "walked his talk," he really gave the right example.  Sometimes the living example of a teacher, more than words and commands, can make all the difference. 

What's different about the 2002 Novalis edition of Dreamcatcher and the 2010 Templegate edition? 

Well, there's a new cover, (a shadow-shot of Lax and me), and everything is in black & white, including the inner section of photos--certainly B & W are great "building block colors" for a minimalist like Lax! There's also a new Preface explaining why Lax is an important (and timely) spiritual and creative figure to study.  And there's some new opening and ending quotes, more endnotes, new reviews at the back, a bit of contents re-organization, and a few more poems by Lax.  But the text is pretty much the same. 

Who was your audience when you wrote Dreamcatcher?  And what were you hoping that they might take away with them as a result of reading the book? 

I believe I was thinking about younger searchers like myself when I wrote the book.  A number of young people, particularly from Europe, actually traveled to Patmos in the hope of finding Lax and being given some word of advice. But as it turns out, a lot of spiritually minded elders like the book too--I've shared it with older folks at retreats.  And every so often I get a letter from someone who says that the book came into his/her hands at the right time. They say the book has helped them see how integrated spirituality and creativity really are. Dreamcatcher has helped readers to discover the beauty of being alive in love, and "going with a greater flow." 

You describe Robert as a "sage" and "mystic."  Why?  Can you give examples of these qualities?

Well, even when Lax was in his twenties and thirties, people who knew him felt that he was spiritually gifted.  Merton, Catherine de Hueck Doherty, Jack Kerouac, and others felt that love and a kind of happy bliss radiated out of him.  Merton said that he was born with "an inborn direction to the living God." Really, it was enough just to be with him.  Words weren't necessary--he just made me feel empowered, confident, and whole. 

Sometimes he said things that had greater meaning days later.  He balanced his Christian mysticism with related spiritual teachings of the East and West.  I think he was highly intuitive – he was always "listening."   I have dreamt of him now & then, and things sometimes happen which make me feel that he's still out there, giving me a hand when he can, as described in Mystic Street. 

What "spirit-lessons" of Lax have you integrated into your own life? 

I guess the importance of living life rustically, close to the earth, in rhythm with creation, and by doing so, getting closer to the Creator.  I try to relax more, pray more, and love all things more despite the circumstances. 

We are all works in progress, and each of us is gradually learning how to draw nearer to God. Trust, patience, forgiveness, and creative living are all good ways to move through life.  We are called to gather things together with wisdom and compassion.  Our brief time on earth has a lot to do with learning how to be a kind and responsible steward.   

How has your friendship with Lax led you to see the world and your life circumstances in a new way? 

As Dreamcatcher describes, when I first came to Patmos I felt far from love, having gone through various trials of the heart.  Life seemed dark.  But Lax let in the light; he helped to give me a new start.  To some degree, the trilogy that has resulted from my meeting Lax has been a long process of rebirth, leading from searcher to student to teacher.  The spiritual journey, of course, continues, but my meetings with Lax (and writing about them) have led me to see that the creative holiness of love can indeed become actual and manifest, and can make a positive difference in the world.  We are all created to be channels of the Holy.  Our real work is transfiguration.

You can visit Steve’s website, here.

 

 

Paul F. Knitter: Double-Thinking and Without Buddha I Could Not Be a Christian

Paul writes – Some of you will a few months ago (Oct. 19^th 2010 issue) that progressive ecumenical magazine Christian Century featured a number of theologians reflecting on the top 5 theology books of the last 25-years (article can be found here). Amos Yong included Paul F. Knitter’s book Without Buddha I Could Not Be A Christian. Yong wrote:  

“...The question today is not whether Christian theology can be done without serious engagement with other religions, but how such an undertaking should be pursued. Knitter's bold embrace of a theological hybridity reveals the possibility of other faiths coming to the rescue of Christian identity, commitment and authenticity. In this case, the Buddha and Buddhist beliefs and practices make credible—salvaging and even saving—Christianity in a pluralistic world...”

In June 2010 National Catholic Reporter interviewed Knitter in a 31-minute podcast. You can find it here, and either listen to it online or download it.

The show’s blurb reads:

Without Buddha I Could Not Be a Christian (31 min.)
“Paul F. Knitter, author of Without Buddha I Could Not Be a Christian, talks with NCR editor Tom Fox about "double belonging." Knitter explains the concept: "Double belonging is being talked about more and more now, both in the theological academy and in the area of Christian spirituality. I think it’s the term that is used when more and more people are finding that they can be genuinely nourished by more than one religious tradition, by more than their home tradition or their native tradition."

“Knitter is Paul Tillich Professor of Theology, World Religions and Culture at Union Theological Seminary in New York City. He is a leading advocate of globally responsible interreligious dialogue and author of more than 10 books on the subject. In this, his newest book, he writes very personally, sharing his struggles with his Christian faith while relating how his study of Buddhism -- and his own Zen practice -- has helped him through this struggle.”

A (transcript) of the interview can be found here.

Here are two excerpts from the interview: 

“…Why such a broad interest today in Buddhism among Christians?

There’s no one answer. In the book, I quote a friend of mine, Fr. Michael O’Halloran, who is formerly a Carthusian monk and now a priest here in the New York archdiocese. He is also a Zen teacher. Michael once told me that Christianity is long on content but short on method and technique. So I think Buddhism is providing Christians with practices, with techniques, by which they can enter more experientially into the content of what they believe…

…You’ve written that in the future, Christians will be mystics or they will not be anything at all. What do you mean?

That is a loose quotation from my teacher, Karl Rahner. What he was getting at is this: There are so many challenges and so many difficulties that we face that unless our identities are based on our own personal experience of God, as part of them, of Christ, as their very being, they are not going to be able to find the strength and the stamina and the wisdom to hang in there…”