Q & R: Newbigin - Brian McLaren
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As I recall, Newbigin somewhere said that certainty comes through an intellectual system - but we work with a story, not a system, so it yields something other than certainty. Instead, he said, the gospel offers us confidence - a proper confidence, not over-confident and not under-confident either. That's what I'm seeking ... imperfectly, no doubt ... to live, model, and teach.
I have come not to bring peace, but a sword | open source theology
Tom Wright offers an interesting proposal on the “sword” statement. Perhaps it needs to be viewed in light of its historicity, and the story of Israel. Those who followed Jesus would be vindicated as true Israel, the true people of God. Those who clung to the old way, of nationalistic zeal and the temple would indeed experience the “sword” of Gods judgement, carried out by the Romans in AD70.
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Re: I have come not to bring peace, but a sword
Submitted by Andrew on 10 January, 2009 - 16:20.
Exactly. That makes perfect historical and literary sense. Historical because that’s what happened. Literary because that’s how the language was used in the Old Testament, which is by a very long way the most relevant interpretive background for the Gospels.
Tags: theology, narrative on 2009-01-13 -All Annotations (1) -About
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Re: I have come not to bring peace, but a sword
Submitted by Andrew on 10 January, 2009 - 16:20.
Exactly. That makes perfect historical and literary sense. Historical because that’s what happened. Literary because that’s how the language was used in the Old Testament, which is by a very long way the most relevant interpretive background for the Gospels.
Narrative-realism, Preterism, and the relevance of scripture | andrewperriman
Hey Todd, finish reading this and see if you can explain the difference between a narrative-realist reading and a "modern-platonic (or some other better term)" reading
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Much everyday biblical exposition - the do-it-yourself exegesis that we get in sermons, bible studies and popular Christian literature - is essentially either moralizing or allegorizing in character. Or we find that the dense, troublesome text of scripture is everywhere assimilated into the reductive evangelical ’myth’ of the personal saviour who enters into the world to deliver people from their sins and eventually bring them to heaven.
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In all these instances the story is told from the perspective of a much later reader who, consciously or unconsciously, views the distant text through the telescope of a tradition, and the tradition inevitably distorts because it must subordinate the text to the interests of an unintended and situationally remote readership.
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This leads to what I have called a ’narrative-realist mode’ of reading scripture: we read the Bible as though it were a road traversing the landscape of history; we imagine ourselves walking along that road; we notice the close connection between text and circumstance; and we ask how those who told or heard the story experienced the journey. This is a very different exercise to the more common approach which is either to treat the text as a body of undifferentiated sacred material to be mined for pietistic or dogmatic purposes.
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As we walk this road, however, we may discover that much of what we took to be universal teaching has a restricted historical reference or application. When we begin to suspect that this is equally true for what is said in the New Testament about the future, we find that we come under a barrage of accusations that this is nothing other than classic Preterism. So what is Preterism?
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we should expect the texts to address the circumstances and concerns of the original reading community unless there is a clear indication to the contrary. One crucial implication here is that that when future events are described, it is likely that a foreseeable state of affairs is in view rather than an inconceivable future beyond the historical purview of the first century church.
Universalism and the Bible
Tags: hell, universalism, theology, bible on 2008-12-29 and saved by 2 people -All Annotations (2) -About
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Some read many of these passages
as
Jesus predicting the suffering incurred during the destruction of
Jerusalem.
It was apparently a big issue in the Jewish community around the time
of
the writing of the book of Matthew whether this truly horrible and
gruesome
event was due to the Christians following a false Messiah (as some
non-Christians
claimed) or rather because the non-Christian Jews had failed to
recognize
the hour of their visitation (as some Christians held). -
Consider Romans 16:25-26, which, as our
translations
have it, speaks of "the mystery that was kept secret for long ages but
is now disclosed." Here, the Greek that gets translated as "for long
ages"
includes the very Greek work that is translated as "eternal" or
"everlasting"
elsewhere, including the "eternal" punishment passages. But in this
Romans
passage, Paul seems not to mean "eternal" by this word, for he
immediately
goes on to say the secret "is now disclosed", so of course it wasn't
kept
secret eternally. That's why our translations don't translate it as
"eternally"
here.
Christians Wrong About Heaven, Says Bishop - TIME
Tags: theology, wright, heaven on 2008-12-19 and saved by 12 people -All Annotations (4) -About
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It has, originally, to do with the translation of Jewish ideas into Greek. The New Testament is deeply, deeply Jewish, and the Jews had for some time been intuiting a final, physical resurrection. They believed that the world of space and time and matter is messed up, but remains basically good, and God will eventually sort it out and put it right again. Belief in that goodness is absolutely essential to Christianity, both theologically and morally. But Greek-speaking Christians influenced by Plato saw our cosmos as shabby and misshapen and full of lies, and the idea was not to make it right, but to escape it and leave behind our material bodies
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Never at any point do the Gospels or Paul say Jesus has been raised, therefore we are we are all going to heaven. They all say, Jesus is raised, therefore the new creation has begun, and we have a job to do.
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Much of "traditional" Christianity gives the impression that God has these rather arbitrary rules about how you have to behave, and if you disobey them you go to hell, rather than to heaven. What the New Testament really says is God wants you to be a renewed human being helping him to renew his creation, and his resurrection was the opening bell. And when he returns to fulfil the plan, you won't be going up there to him, he'll be coming down here.
Linode - VPS Hosting
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$19.95
Drupal Hosting Review: AN Hosting
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For $6.95 a month, you get 500 GB of storage and 5 TB of transfer, which is more than enough for most Drupal sites.
What Would Yoder Do?
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democracy, while certainly superior to more coercive forms of government, is nonetheless still a system in which “some men exercise power over others.”
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If we refuse the mythological explanation of democracy as a fundamentally new kind of social order, we can rejoice in the immensely increased possibilities which it provides of speaking to those who exercise power; the decentralization of authority, the election of legislators by a local constituency, and the constitutional and judicial controls on abuse of authority are all factors which oblige the men in power to listen to criticism with a greater degree of seriousness than in the age of absolutist monarchs.
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To go to the polls is then not, as the Hutterite and the hippie on one side and the superpatriot on the other contend, a ritual affirmation of moral solidarity with the system. It is one way, one of the weaker and vaguer ways, to speak truth to power. We may do well to support this channel with our low-key participation, since a regime where it functions is a lesser evil (all other things being equal) than one where it does not, but our discharge of this civil duty will be more morally serious if we take it less seriously.
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A related misunderstanding is the notion that it might be possible for Christians to avoid or withdraw from the political realm simply and entirely. … It is possible to avoid having an outspoken political witness or to avoid criticizing existing structures, but then that silence is also a positive political action, accepting things as they are.
Why Sectarianism is Required « Inhabitatio Dei
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Hauerwas has consistently denied that he is sectarian. “I do not see why the position for which I have argued forces the church to withdraw from public policy matters”, Hauerwas consistently claims. For him, there is no reason to assume that the church’s priority as a polis of peaceableness should prohibit Christians from participating in the machinations of states “unless you think that public policy always involves questions of violence and/or coercion.”
The Hauerwasian Mafia « Tony Jones
Tony talks about the Hauerwas mafia and the Constantinian dilemma of being a police chaplin.
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the Christian faith is a self-enclosed system of language and practice—one that cannot necessarily be understood by those who stand outside of the system. Aristotle was the granddaddy of this thinking when he said that those who live inside of one polis (city-state) cannot pass judgment on the laws and morals of those inside another polis. That’s because the moral system in a polis has developed around a certain set of virtues that is intrinsic to that polis.
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MacIntyre’s solution is a return to a virtue-bound society, one in which we come to consensus on the virtues that bind us and then work out a group of practices that facilitate those virtues
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Yoder continued in this pacifist tradition and argued that the church itself is a political stance in society. The church’s problems, he argued, are a result of “Constantianism,” a reference to the Roman emperor who made Christianity the de facto religion of the Empire in 313. A church in bed with government, according to Yoder, is a church that’s lost its nerve and forgotten who it’s supposed to be
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Don Stanley saw this and marshaled the forces of Don Yoder and Don MacIntyre to develop a new way forward for the liberal tradition. Instead of watering down their distinctives to the point of meaninglessness, the church should close ranks and develop an internal coherency that would serve as an example to the world.
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I think it’s these very experiences that have led me to appreciate philosophical pragmatism more than the neo-Artistotelianism of the HM (although pragmatism is also rooted in the thought of Aristotle). The pragmatists argue that there can be no uniform rule that dictates actions in all endeavors. Instead, we must become as wise as possible and then make the best decisions that we can.
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don’t have any grand strategy to protect my Christian particularity. I know who I am.
USATODAY.com - Transcript: Bono remarks at the National Prayer Breakfast
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God is in the slums, in the cardboard boxes where the poor play house… God is in the silence of a mother who has infected her child with a virus that will end both their lives… God is in the cries heard under the rubble of war… God is in the debris of wasted opportunity and lives, and God is with us if we are with them.
CourseLab - free e-Learning authoring tool
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CourseLab is a powerful, yet easy-to-use,e-learningauthoring tool that offers programming-free WYSIWYG environment for creating high-quality interactivee-learningcontent which can be published on the Internet, Learning Management Systems (LMS), CD-ROMS and other devices.And it is FREE!
World Military Spending — Global Issues
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Why does the US number seem so high when the budget announced $517.9 for the Department of Defense?
Unfortunately, the budget numbers can be a bit confusing. For example, the Fiscal Year budget requests for US military spending do not include combat figures (which are supplemental requests that Congress approves separately). The budget for nuclear weapons falls under the Department of Energy, and for the 2009 request, was about $29 billion.
The cost of war (Iraq and Afghanistan) is estimated to be about $170 billion for the 2009 spending alone. Christopher Hellman and Travis Sharp also discuss the US fiscal year 2009 Pentagon spending request and note that “Congress has already approved nearly $700 billion in supplemental funding for operations in Iraq and Afghanistan and an additional $126 billion in FY'08 war funding is still pending before the House and Senate.”
Furthermore, other costs such as care for vetarans, healthcare, military training/aid, secret operations, may fall under other departments or be counted separately.
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2007 (in billions of dollars) 2007 percent of federal funds budget Source: 43% Percent of Your 2007 Taxes Go to War, Friends Committee on National Legislation, February 14, 2008
Current Military Spending 598 29% Cost of Past Wars 282 14% Total military percent 43% Health Research & Services 423.7 20.5% Responses to Poverty 255.0 12.4% Interest on Non-Military Share of Federal Debt 226.2 11% Government Operations 138.9 6.6% Social Programs 59.9 2.9% Science, Energy, & Environment 53.7 2.6% Non-Military International Programs 29.1 1.4% -

Interview with Stanley Hauerwas
Jim Wallis interviews Stanley Hauerwas (sometime in 2002) on his response to 9/11, terrorism, and global police forces.
Tags: hauerwas, nonviolence, politics, theology on 2008-10-15 -All Annotations (19) -About
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Is "pacifist" a word that you use to describe yourself?
Hauerwas: I oftentimes say in public that I'm a pacifist, but I don't like the word for two reasons. One, it's just so passive, and I think Christian nonviolence is very active confrontation with violence. Second, I think the word pacifism sounds like you have a position that is somehow separate from your worship of the crucified Savior. Christian nonviolence is entailed in the very heart of what it means to worship a crucified God. So I don't like the idea that pacifism has some further implication for my belief in Jesus.
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Tonto principle of Christian ethics.
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it for the long haul
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I don't like calling it "terrorism" because it's completely uncontrollable -- it doesn't do work that you need it to do for moral discrimination. I think you need to call it murder -- and insofar as it's murder, you want to arrest the perpetrator.
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B52s turn out to be very crude police officers
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My best hunch right now is that the allies of nonviolent people are political realists. Political realists have a sense that bombing a Stone Age country back to the Stone Age is exactly what bin Laden wants us to do.
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How could you have had the Civil Rights movement without the patience of the black church? You've got to have people schooled in the gospel to say, "We would rather lose than fight wrongly."
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I think a police force is the best institutionalization of what just war should be about. But then the arresting agent is not the same as the judging agent. In war, those two are the same.
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"What would you do if your grandmother's going to be raped and you need to kill somebody?" Given the alternatives, of course I can support it! (Laugh.) Yes, that's certainly the least violent alternative we have, and I would think that's good
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We want to support those who would rather die than murder. If you take Hiroshima and Nagasaki -- if you call the World Trade Center terrorism, Hiroshima and Nagasaki were terrorist acts. And I've had people say, "Well, that was war." And I say, "Well, you murder in war, too." The question is, would the American people have been ready to have more American soldiers die and more Japanese soldiers die on the beaches of Japan rather than to commit the murders of Hiroshima and Nagasaki? That's who we want to be: a people that would rather have more people die than to have to do a murderous act. I think that's who the military is, by the way. I think the military was profoundly embarrassed about the bombing in Yugoslavia. They're honorable people. I think there are probably some of them who are embarrassed about the bombing we're doing in Afghanistan, because they understand that part of what they're about is that they would rather die than murder. I give high credence to that.
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we're not running the world. But in a world we're not running, we want to be an alternative that forces imaginative possibilities that wouldn't be there otherwise
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You've got to be really embedded in a different set of practices to force a different imagination.
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Pacifism, Christian nonviolence, is a commitment to vulnerability. We have to put our lives in one another's hands, because that's the way God created us -- to be vulnerable.
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I don't want to be terribly judgmental about people rediscovering their patriotism, because I think it's a sign of how deeply lonely the American people are that suddenly they feel together. And that's very frightening, because a rootless consumer society suddenly deciding it has something to kill for is a very frightening reality.
CNN/TIME - America's Best
Stanley Hauerwas argues that many Christians aren't actually following the teachings of Jesus
Tags: hauerwas on 2008-10-14 and saved by 3 people -All Annotations (1) -About
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He urges people to be faithful Roman Catholics or Orthodox Jews or Evangelicals or Muslims. It is faithfulness to a complex tradition that forestalls being overtaken by majoritarianism or convention.
Legal or Not, Abortion Rates Compare - New York Times
A worldwide study by the World Heath Organization finds that the criminalization of abortion does not reduce the incidence, but the availability of contraception does.
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The data also suggested that the best way to reduce abortion rates was not to make abortion illegal but to make contraception more widely available
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In Eastern Europe, where contraceptive choices have broadened since the fall of Communism, the study found that abortion rates have decreased by 50 percent, although they are still relatively high compared with those in Western Europe.
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In Uganda, where abortion is illegal and sex education programs focus only on abstinence, the estimated abortion rate was 54 per 1,000 women in 2003, more than twice the rate in the United States, 21 per 1,000 in that year. The lowest rate, 12 per 1,000, was in Western Europe, with legal abortion and widely available contraception.
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The Bush administration’s multibillion-dollar campaign against H.I.V./AIDS in Africa has directed money to programs that promote abstinence before marriage, and to condoms only as a last resort. It has prohibited the use of American money to support overseas family planning groups that provide abortions or promote abortion as a method of family planning.
stanley hauerwas on sin
3 quotes from stanley on sin
Tags: hauerwas, theology, soteriology on 2008-10-14 -All Annotations (2) -About
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“Another hallmark of Christianity is that salvation is not individualistic—it’s not something one person receives for himself or herself. Salvation is the reign of God. It is a political alternative to the way the world is constituted. That’s a very important part of the story that has been lost to accounts of salvation that are centered in the individual. But without an understanding that salvation is the reign of God, the need for the church to mediate salvation makes no sense at all.” (The Hauerwas Reader, p. 533).
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“I don’t have any faith in myself of living a virtuous life; but if I am surrounded by other people who are also formed by the same commitments, then we’ve got a better chance. We need one another to live up to the wonderful invitation we’ve been given to be other than we are.” (534).
What is Wrong with Capitalism? The Problem with the Problem with Capitalism by Daniel M. Bell, Jr.
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“Why do you labor for that which does not satisfy?” Isaiah 55:2
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no economic order to date has so obviously displayed such an enormous productive capacity as has capitalism
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Christian defenses of capitalism hinge upon releasing the eschatological tension between the “already” and the “not yet” by means of emptying the “already” of any immediate material (social-political-economic) content, with the result that we are left to ponder the capitalist status-quo as the “lesser evil,” as the best we can expect until at some future point God decides to act. There is but one age, even as we look forward to the age to come. There is no overlap; no transformation or redemption here and now, beyond the comfort offered the rich that they will be forgiven and the consolation offered the impoverished that in the next age things will be different.12
ABORTION, THEOLOGICALLY UNDERSTOOD
Article from 1990. Hauerwas shares a sermon on abortion then offers ethical commentary.
Tags: abortion, ethics, theology, hauerwas on 2008-09-06 -All Annotations (21) -About
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We cannot simply throw the issue of abortion in the faces of women and say, 'You
decide and you bear the consequences of your decision.' As the church, our response to the
abortion issue must be to shoulder the responsibility to care for women and children. We
cannot do otherwise and still be the church. -
Christians in America are tempted to think of issues like abortion primarily in legal
terms such as "rights." This is because the legal mode, as de Tocqueville
pointed out long ago, provides the constituting morality in liberal societies. In other
words, when you live in a liberal society like ours, the fundamental problem is how you
can achieve cooperative agreements between individuals who share nothing in common other
than their fear of death. In liberal society the law has the function of securing such
agreements. That is the reason why lawyers are to America what priests were to the
medieval world. The law is our way of negotiating safe agreements between autonomous
individuals who have nothing else in common other than their fear of death and their
mutual desire for protection. -
We
Christians do not believe that we have inalienable rights. That is the false presumption
of Enlightenment individualism, and it opposes everything that Christians believe about
what it means to be a creature. -
We do not believe that we have a right to our bodies because when
we are baptized we become members of one another; then we can tell one another what it is
that we should, and should not, do with our bodies. -
Here is the way it works: you can only act in the world that you
can see, and you must be taught to see by learning to say. -
One of the crucial issues here is how we learn to be a people dependent on one another.
We must learn to confess that, as a hospitable people, we need one another because we are
dependent on one another. The last thing that the church wants is a bunch of autonomous,
free individuals. We want people who know how to express authentic need, because that
creates community. -
We, as church, are ready to be challenged by the other. This has to do with the fact
that in the church, every adult, whether single or married, is called to be
parent. All Christian adults have a parental responsibility because of baptism. Biology
does not make parents in the church. Baptism does. Baptism makes all adult Christians
parents and gives them the obligation to help introduce these children to the Gospel.
Listen to the baptismal vows; in them the whole church promises to be parent. In this
regard the church reinvents the family. -
I often remind my right-to-life friends that Christians took their
children with them to martyrdom rather than have them raised pagan. Christians believe
there is much worth dying for. We do not believe that human life is an absolute good in
and of itself. Of course our desire to protect human life is part of our seeing each human
being as God's creature. But that does not mean that we believe that life is an overriding
good.
To say that life is an overriding good is to underwrite the modern sentimentality that
there is absolutely nothing in this world worth dying for. Christians know that
Christianity is simply extended training in dying early. That is what we have always been
about. Listen to the Gospel! I know that today we use the church primarily as a means of
safety, but life in the church actually involves extended training in learning to die
early. -
Honestly, I cannot imagine anything worse than
people saying that they have children because their hope for the future is in their
children. You would never have children if you had them for that reason. We are able to
have children because our hope is in God, who makes it possible to do the absurd thing of
having children. In a world of such terrible injustice, in a world of such terrible
misery, in a world that may well be about the killing of our children, having children is
an extraordinary act of faith and hope. But as Christians we can have a hope in God that
urges us to welcome children. -
Even Christians now think that we ought to marry people simply because
they are "in love." Wrong, wrong, wrong! What could being in love possibly mean?
The romantic view underwrites the presumption that, because people are in love, it is
therefore legitimate for them to have sexual intercourse, whether they are married or not.
Contrary to this is the church's view of marriage. To the church, marriage is the public
declaration that two people have pledged to live together faithfully for a lifetime. -
Christians witness to wider society first of all not by
lobbying for a law against abortion, but by welcoming the children that the wider society
does not want. Part of that witness might be to say to our pro-choice friends, "You
are absolutely right. I don't think that any poor woman ought to be forced to have a child
that she cannot afford. So let's work hard for an adequate child allowance in this
country." That may not be entirely satisfactory, but that is one approach.
Poverty Facts and Stats — Global Issues
Tags: poverty, stats, world, health on 2008-08-26 and saved by 9 people -All Annotations (46) -About
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At least 80% of humanity lives on less than $10 a day.
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More than 80 percent of the world’s population lives in countries where income differentials are widening.
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According to UNICEF, 26,500-30,000 children die each day due to poverty.
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Less than one per cent of what the world spent every year on weapons was needed to put every child into school by the year 2000 and yet it didn’t happen.
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The GDP (Gross Domestic Product) of the 41 Heavily Indebted Poor Countries (567 million people) is less than the wealth of the world’s 7 richest people combined.
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For every $1 in aid a developing country receives, over $25 is spent on debt repayment.Source
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51 percent of the world’s 100 hundred wealthiest bodies are corporations.
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- Growth: The fall in economic growth rates was most pronounced and across the board for all groups or countries.
- Life Expectancy: Progress in life expectancy was also reduced for 4 out of the 5 groups of countries, with the exception of the highest group (life expectancy 69-76 years).
- Infant and Child Mortality: Progress in reducing infant mortality was also considerably slower during the period of globalization (1980-1998) than over the previous two decades.
- Education and literacy: Progress in education also slowed during the period of globalization.Source
For economic growth and almost all of the other indicators, the last 20 years [of the current form of globalization, from 1980 - 2000] have shown a very clear decline in progress as compared with the previous two decades [1960 - 1980]. For each indicator, countries were divided into five roughly equal groups, according to what level the countries had achieved by the start of the period (1960 or 1980). Among the findings:
-
Consider the global priorities in spending in 1998
Global Priority $U.S. Billions Cosmetics in the United States 8 Ice cream in Europe 11 Perfumes in Europe and the United States 12 Pet foods in Europe and the United States 17 Business entertainment in Japan 35 Cigarettes in Europe 50 Alcoholic drinks in Europe 105 Narcotics drugs in the world 400 Military spending in the world 780 And compare that to what was estimated as additional costs to achieve universal access to basic social services in all developing countries:
Global Priority $U.S. Billions Basic education for all 6 Water and sanitation for all 9 Reproductive health for all women 12 Basic health and nutrition 13 -
- China’s poverty rate fell from 85% to 15.9%, or by over 600 million people
- China accounts for nearly all the world’s reduction in poverty
- Excluding China, poverty fell only by around 10%
However, it appears that much of the poverty reduction in the last couple of decades almost exclusively comes from China:

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Re: I have come not to bring peace, but a sword
Submitted by granttheking98 on 10 January, 2009 - 00:34.
Tom Wright offers an interesting proposal on the “sword” statement. Perhaps it needs to be viewed in light of its historicity, and the story of Israel. Those who followed Jesus would be vindicated as true Israel, the true people of God. Those who clung to the old way, of nationalistic zeal and the temple would indeed experience the “sword” of Gods judgement, carried out by the Romans in AD70.