"Sunday's Coming" Movie Trailer from North Point Media on Vimeo.
Here is a good discussion about it by Bob Kauflin.
HT Justin Taylor
I am Canadian/American by birth, and by Grace, a citizen of the Kingdom of God. I am an expatriot and ambassador of that far country. This is my travel diary; the experiences, inspirations, and alienations of a Dual Citizen
"Sunday's Coming" Movie Trailer from North Point Media on Vimeo.
The task group recommends, for example, that prospective teachers be required to prepare an "autoethnography" report. They must describe their own prejudices and stereotypes, question their "cultural" motives for wishing to become teachers, and take a "cultural intelligence" assessment designed to ferret out their latent racism, classism and other "isms." They "earn points" for "demonstrating the ability to be self-critical."
The task group opens its report with a model for officially approved confessional statements: "As an Anglo teacher, I struggle to quiet voices from my own farm family, echoing as always from some unstated standard. ... How can we untangle our own deeply entrenched assumptions?"
The goal of these exercises, in the task group's words, is to ensure that "future teachers will be able to discuss their own histories and current thinking drawing on notions of white privilege, hegemonic masculinity, heteronormativity, and internalized oppression."
I'm going to ask you to do something odd,
I want you to read two short two posts in the order that they appeared to me as I was scrolling down my google reader today, and see if the same thing happens to you.
These posts are short, like 90 seconds or so, and painless... though it might involve thought.
But if 90 seconds, or thinking seems a burden, then just click to the next click or tweet or whatever is next in your life, there is nothing to see here, good bye have a nice day.
But if you want to think about something with me, then read this post. It references another article which you can read later, but for now just the summary, then i'll see ya back here. back here.
Ok, Click and GO!
.... are you back? (... hey! party poopers who didn't read the first link ... no one is making you do this. you are free to leave, really, It's OK, you have already answered my final question.)
....Still with me? OK,, here is the second one. ...just read the lead in from Tullian and look at the list and consider some of the titles and authors, an come on back. I really am not trying to be tedious, i am just wondering if the same thought/question appears to anyone else when they read this second one.
....OK, you're back. ....Here is the .5 question: Did you see a connection?
Here's the question that burst on my mind as I read the second post, with the first one still on my mind:
How is the hyper-socialized, "what are you doing right now?", 140 character, txt communication culture mentioned in the first post even going to engage the significant thought life of the Christian mind and history represented in that list of books? or become wise in the way Tim Keller suggested?
Call me a pessimist, a Luddite, or just dismiss me as a retrogrouch, but heres my answer: they aren't.
A brain trained to 140 charachters with an attention span to match is simply not going to read the significant thought life world represented in that list...and it sure as heck will never write anything approaching that kind of significant thought life.
What are the implications for the Church? ....OK, no fair! that's a third question.
well, I'm gonna risk that third question, and a thought:
There are two responses for Church and Christians to take: keep drifting down stream till your mind, your Gospel and your church are small enough to fit in the same 140, culturally conforming, and similarly irrelevant charecters. Or....?
Two excerpts from the blog of the editors of Touchstone on this Reformation Day.
by Russell D. Moore
What I do know is that, whatever your view of the Reformation, it's obvious to see that some of the things that drove Luther to anger (and to despair) are everywhere present, to this day, often even in the most "Reformation-centric" evangelical churches.
Hardened rebels against God rest easy in a prayer said at Vacation Bible School, or a card signed at confirmation class. And guilty consciences stand paralyzed outside, fearful that Christ can only save those who look or dress or speak a certain way. And, through it all, American Christianity has become a vast conspiracy to sell one another products.
The combination of the damning power of cheap grace with the accusing agony of performance-based righteousness before God exists in every wing of the church. That's because it's not a medieval problem, but a primeval one.
Earlier this month Dr. Richard A. Muller, the P.J. Zondervan Professor of Historical Theology at Calvin Theological Seminary, gave a lecture in which he asked and answered the question, "Was Calvin a Calvinist?" In this far-reaching and comprehensive address, Muller succinctly summarized his decades of work demolishing the myths and historical fallacies of a great deal of secondary research.
A basic way in which the relationship of Calvin to the broader Reformed tradition has been misconstrued, including his relationship to predecessors, contemporaries, and followers, is in the idea that Calvin's work, or a particular aspect of his work, serves as an index for judging the rest of so-called Calvinism. Calvin’s theology (or a part thereof) becomes the sole standard of arbitration, the gold standard of determining the level of some contemporaneous or following figure’s adherence to Calvinist orthodoxy.
As Muller contends, such elevation of Calvin’s work mistakenly “assumes that later Reformed theologians either intended to be or should have been precise followers of Calvin rather than also followers of Zwingli, Bucer, Oecolampadius, Bullinger, and others, and not merely followers of Calvin in general or Calvin of the tracts, treatises, commentaries, and sermons, nor the Calvin of the 1539, 1543, or 1550 Institutes, but the Calvin of the 1559 Institutes.”
A related error is that figures like Bucer, Bullinger, Vermigli, or Wolfgang Musculus, all of whom were older contemporaries of Calvin and who disagreed with him sharply on such important issues as the relationship of the civil and ecclesiastical magistrates, the use of excommunication, and the doctrine of the Lord's Supper, either did or ought to have judged themselves in relation to the work of their junior colleague in Geneva, who was younger by some decade or more than many of these other eminent figures.
So, Semper Reformanda I guess.