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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

more fromwww.opensourcetheology.net

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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

Tags: theology, bible on 2009-01-13 -All Annotations (5) -About

more fromwww.andrewperriman.com

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.
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.
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.
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?
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.

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Universalism and the Bible

Tags: hell, universalism, theology, bible on 2008-12-29 and saved by 2 people -All Annotations (2) -About

more frompantheon.yale.edu

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Christians Wrong About Heaven, Says Bishop - TIME

Tags: theology, wright, heaven on 2008-12-19 and saved by 12 people -All Annotations (4) -About

more fromwww.time.com

How Can The Bible Be Authoritative? by N.T. Wright

5th act hermenuetics

Tags: wright, theology, authority on 2008-11-02 and saved by 5 people -All Annotations (1) -About

more fromwww.ntwrightpage.com

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USATODAY.com - Transcript: Bono remarks at the National Prayer Breakfast

Tags: poverty, theology on 2008-10-23 and saved by 2 people -All Annotations (2) -About

more fromwww.usatoday.com

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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

more fromwww.sojo.net

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.
Tonto principle of Christian ethics.
it for the long haul
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.
B52s turn out to be very crude police officers
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.
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."
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.
"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
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.
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
You've got to be really embedded in a different set of practices to force a different imagination.
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.
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.

The Last Word and the Word After That | open source theology

Andrew Perriman (author of "The Coming of the Son of Man") critiques McLaren's "Last Word"

Tags: theology, hell, eschatology, mclaren on 2008-10-14 -All Annotations (0) -About

more fromwww.opensourcetheology.net

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stanley hauerwas on sin

3 quotes from stanley on sin

Tags: hauerwas, theology, soteriology on 2008-10-14 -All Annotations (2) -About

more fromwww.rustyparts.com

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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

more fromlifewatch.org

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.

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