One Voice For Change

One Voice For Change: A movement seeking gender equality in Churches of Christ

OUR VISION

Taking Semiotics to Church

I just came across a review titled Taking Semiotics to Church in the Other Journal by Carl Raschke of Crystal Downing's new book Changing Signs of Truth:  A Christian Introduction to the Semiotics of Communication.  The last two paragraphs are below.  I highlighted the next to the last sentence because it strikes a chord with me.   I decided to download the book to my Kindle.  Carl wrote "Next Reformation." A book I found very helpful.  I also read Crystal's other book How Postmodernism Serves My Faith.  It was great.

Changing Signs of Truth is a valuable contribution to the academic and semi-academic literature on cultural semiotics, if only because it portrays in a thorough and engaging way the glaring problem of how language is intertwined with culture and, more importantly, how language evolves over time. Interestingly, the same kinds of points Downing makes about contemporary Western culture would be a no-brainer for missiologists having to contend with the challenges of making the gospel intelligible to non-Westerners. It is a genuine sign of our current age that the controversy over language and culture has come down to whether the meanings of religious terms are somehow set in stone, as the more orthodox instinctively assume, or whether they are simply episodic types of language games, conditioned and rendered contingent by present-day attitudes and practices.

The view that these meanings are set in stone, as I have remarked extensively in my earlier work The Next Reformation (2004), relies on a pseudo-universalistic and hyperrationalistic version of epistemology that is neither biblical nor ancient but thoroughly modern, dating no later than the late eighteenth century. The notion that they are merely historically contingent amounts to an uncritical and inconsistent form of intellectual laissez-faire fostered during the late industrial era by social scientists who somehow fell under the delusion that they were in the business of solving classical problems of theoretical knowledge, when in fact they were merely substituting a naive descriptivism for what used to count as a philosophy of knowledge.
God will undoubtedly not allow the future of Christianity to endure as an interminable mud fight between shallow inerrantists and smug liberals. But in the meantime, readers will take away from this little book some genuine insights in how to rise above the fray.

gender, God, and spirituality

This is deep and profound.  An article from last year by Richard Rohr. 

Do men approach spirituality differently than women, have different starting places and different symbols? My studied opinion is that we do have quite different entrance points, but nevertheless end up much the same, because the goal is identical -- union, divine union, where we are being guided by One who is neither male nor female, but "all in all" (1 Corinthians 15:28). 

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Anthropologists suggest that the majority of male initiation rites were concerned with leading the young male on journeys of powerlessness, whereas female fertility and puberty rites had the exact opposite function: to sign the young girl with emblems of power and dignity. The rites gave them both what they needed to get started, but from opposite starting places. The male could not be trusted with power unless he had made journeys of powerlessness; the female would not even know she had power unless she was taught and encouraged to trust it.

This could seem shocking, but read the four Gospels and note Jesus' consistently distinctive attitude toward the two genders. He is invariably calling the woman upward: "Go your way; your faith has restored you to health!" (Luke 8:48) and "Neither do I condemn you" (John 8:11). To a woman who has just spoken "up" and "back" to Jesus, he says, "Woman you have great faith!" (Matthew 15:28).

Conversely, he is steadily calling the males downward: "Zacchaeus, come down!" (Luke 19:5); "If anyone wants to be first, he must be last" to the Twelve (Mark 9:35); and "Get behind me, Satan" to "the prince of the apostles" who wants to avoid suffering (Mark 8:33). Our selective memory is really rather amazing, that we have not noted this clear pattern in the Scriptures. Could that be what we mean by patriarchy?

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This is the unique area of male and female spirituality, as I see it: the differing symbols, stories, images, rituals and metaphors that get us to enter the temple. We must honor the need for action, movement, building, repairing, rescuing and heroic hardship that men love. We must honor the community, relationships, empathy, intimacy, healing and caring that women value. We know, however, that the final spiritual question, and the goal, is to get men and women to love and live both of these.

All things being on course, the genders tend to be much more alike than different by the second half of life. This illustrates much of my lived experience: men start hard and get softer, whereas women start soft and get harder. It can often be a quite difficult dance of missteps, misinterpretation and mutual hurt until we meet somewhere in the middle. 

I learned of this from the excellent blog of Len Hjalmarson  Next Reformation.

Interesting Site: The Governance Lab and “Participation is Law”

Just discovered The Governance Lab

GovLab Research convenes an interdisciplinary network of thought leaders across academia, government, and industry to analyze novel forms of collaborative problem-solving in public and private institutions.  Despite advances in collaborative governance, there has been little systematic study of what approaches work best under varied conditions. We produce scholarly research and map real-world developments to create a robust understanding of how scientific and technological advances can be harnessed to improve 21st century governance.

GovLab Academy inspires, trains and catalyzes the next generation of leaders, entrepreneurs, and problem-solvers in collaborative governance. Through project-based work, multidisciplinary teams of graduate students hone their analytical, empirical and design skills by developing, iterating on and implementing innovative platforms and projects. Members of the Academy take charge of their own learning and develop new and diverse skills under the mentorship of a wide-ranging network of professional advisors.  Members will also have access to a unique curriculum that synthesizes insights from social and behavioral sciences, history, public policy, design and engineering to inform the project-based learning experience.

And here is a recent blog post.

“Participation is Law”

Cyborg Selves III

Excerpts from the Chapter "The Cyborg Manifesto"  by J. Thweat-Bates

Her (Donna Haraway) interest in cyborgs is driven, not out of a desire to conceptually define what is human (and not), but to encourage the creation of alternative social practices – “for responsibility in[ boundary] construction.

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Haraway’s posthuman discourse is organized around the central figure of the cyborg, a simultaneously epistemological, ontological, political, and moral position deliberately taken up outside the categorical boundaries of nature and culture, science and politics, man and woman, human and nonhuman.  This posthuman figure is a harbinger of the dissolution of those boundaries, a reality both threatening and hopeful.  Haraway’s hope lies in the possibility of transgressive power and potential agency of the cyborg and its posthuman kin, the threat lies in the possibility of the continuing exploitation of those who find themselves already out-of-bounds with respect to the powerful discourses defining identity with technoscience.  

We will not be able to turn back the clock.  The postmodern world will continue to push us in directions that many will fear.  At the same time medical science helps us to live longer and well, it will be by becoming cyborgian.  But it will be at the cost of altering how we look, how we live, and what is inside us.  New capabilities will transgress boundaries we thought were clear and distinct and make us uncomfortable.   We think we know who we are and we do not want to change that.  "This is not how it oughta be" we will tell ourselves.   There will be a new normal and before we are acclimated to that another one and another one. 

Quote from Dorothee Sölle

from Theology for Skeptics Chapter 6

Jesus' attitude toward life was that it cannot be possessed, hoarded, safeguarded.  What we can do with life is to share it, pass it along, get it as a gift and give it on.

Measuring gas turbine engine component temperatures using thermographic phosphors | SPIE Newsroom: SPIE

This is the kind of work I do.

Measuring gas turbine engine component temperatures using thermographic phosphors | SPIE Newsroom: SPIE

The Provisional Nature of Truth As Illustrated by Fashion

From an insightful post by Rachel K. Ward over at The Church and Postmodern Culture.   I bolded two sentences that especially applied to me.

Postmodernity has continued a clash of absolute truth with relativism. Relativism, or varying perspectives on variable truth, dominates media...........We are now viewing the world provisionally, embracing a stream of teasers of what may be true, without responsibility to understand a matter or its implications because we expect it to change.

The provisional view is to consider something, without conclusion. It is diplomatic, and free of allegiance. It is the most fashionable perspective today because it has the permissiveness of relativism but without the weight of accountability.  

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A teaser is a glimpse into a story. It is the ultimate provisional view that entices a viewer to screen a full film or buy a product. The teaser is pure suspense, the initial look at a love affair or drama to unfold........Reading a full article, getting the whole story, is less and less possible or interesting. We prefer the provisional, since tomorrow there will be more.

The fashion industry is made of teasers, not just in film shorts but editorials that do not preview something to come but simply glimpse a fantasy. Fashion stories propose a narrative, but they never conclude.

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Perhaps our current stage of advanced relativism known as the provisional is a teaser for the return for the unspoken absolute. While our ongoing interest in mere glimpses can rest on nothing, it can also open to the eternal.

I've been conservative and I've been liberal.  And both at the same time in certain ways.  It seems to me that conservatives tend more to shoehorn all events into their pre-determined view.  Events and comments must be interpreted within that framework.  I think my framework is more provisional in the same way as the author relates.  I do note that oft times in recent years, when an event or statement is made that seems clear cut to me to validate my view or my guy, the other side surprises me with an interpretation or new facts that have to be considered.  After I dig into the issue further for more information and answer that objection and look at how the other side responds, I find there is more information that needs to be considered.  This goes on and on and back and forth till I get exhausted and give up for the time being.  So quite often I do not go that far.  It just takes too much time.  I just hit the high spots.  This illustrates the provisional nature of some of my opinion/feelings. 

Pithy Quote for Today from Andre Gide

“One does not discover new lands without consenting to lose sight of the shore for a very long time.” - Andre Gide

Yes, Aliens Do Exist, in My Opinion

In my own thought experiments about life on other planets, I arrived at the opinion that yes, there must be life on other planets. As I grew up there was no proof that other stars had planets. I was in my forties when we received the first indications and I excitedly relayed the information to my sons.  It was the X-Files era and they were interested in the possibility of whether aliens really existed.  Now it is clear that there are many within our range of observation. There is now evidence though it is definitely not yet positively established that simple life may have once existed on Mars. Life evolved here in our solar system, so, why should not there be evolving life out there in others? And if so, and there is sentient life on some of these planets then will they not evolve along the same paths? The capability for flight developed at least three times on earth here in the past. First insects, then reptiles (birds), and then mammals (bats). So then it was meant to be and therefore it must be God’s will. It is part of That-Which-Brings-About's plan that nature unfolds to achieve flying creatures. And the same could be hypothesized for the movement of sentient beings from being pack animals to, after verbal communication becomes possible, tribal culture. Will they not arrive at culture, religion, politics and the whole wonderful expression that brings. I cannot imagine that they will not have their Christ. This line of reasoning helps me to believe, to believe in the cosmic Christ.

That Which Causes to Be

This is from an interesting article by Ray Waddle in the March 16 issue of The Tennessean, the Nashville newspaper.  He quotes a new book by Richard E. Friedman.  I highlighted in red what struck me as poignant.   Richard takes up a theme that is apparently similar to that of Jack Miles' God A Biography.

In both the Exodus and the Resurrection stories, God intervenes at a crucial public moment on behalf of embattled people in a dusty corner of the world. In both cases, unpromising human material is forged into a band of believers who change global history, succeeding against all common sense and sociological norms.

And in both cases, decisive actions of God are never repeated again, not in the same way. In his book “The Disappearance of God,” Richard Elliott Friedman argues that God slowly removes himself from the Hebrew Scriptures. Friedman is not attacking the Bible. He argues that public contact with the divine recedes in order to give human beings room to come of age. After the birth of modern science and skepticism, the “death of God” triggered a crisis for Western civilization. But Friedman resists despair. Contemporary physics, cosmology and Big Bang theories suggest mystical new points of divine contact, a restoration with God. “The name Yahweh probably means ‘that which causes to be,’ ” Friedman writes. “And that which causes to be is what we are seeking. It is what we have been seeking all along. We may be very close to it. There is some likelihood that, as some of the conscious matter of the universe, we are created more in the divine image than we have suspected. There is some likelihood that the universe is the hidden face of God.”

God as that which causes to be.  I like that. That is a definition to sink one's teeth into. We are here.  No doubt about that.  How did we get here and why?  Well, science has told us quite a bit about that story.  The Big Bang.  Galaxy formation.  The development of the different generations of stars.  Then the planets.  Ocean life.  Land life.  Emergence.  Consciousness.  Most of that narrative is from the past two hundred years and opaque to previous generations.  We are lucky to be here now to become aware of it.  But however it happened, we give a name to that which is behind the process and call that name God. 

It fits with a growing interest of mine in Process Theology.  I've got to delve further into it.  And that is the topic of Rob Bell's new book What We Talk About When We Talk About God which I learned about from Homebrewed Christianity:  Rob Bell:  Out of the Process (Tillichian) Closet.  I've gotta get that one and maybe Friedman's too.

Disavowed Unbelief

Peter Rollins teaches me with a blog post titled "The Problem with Unbelief is that it Enables Us to Believe Too Much."  The main point is that "unbelief ... supports and sustains belief".

We commonly think that unbelief is what prevents us from believing in something.  He points out that there are times that disavowed unbelief actually sustains belief. He gives examples from his earlier experiences in the fundamentalist community but points out that other groupings of people also practice it. 

Disavowed unbelief allows us to erect barriers to stop us from believing too much.  Examples of barriers are that what we need to do is pray more or leave it in God's hands or we lack understanding or the Devil is at work.  Barriers serve to prevent us from going too far and actually being true to expressed beliefs.  There are people who believe too much and they are the ones that can cause problems.   For example, Biblical Literalists who physically injure children based on perceived sanctions of that in the Bible.  Also, people who won't allow medical treatment of loved ones because they actually believe in  healing.  The "Faith" in the term "Faith Healing" is a barrier that allows one to believe that miraculous healing will occur if one only has enough faith.  This even though it only works about .001% of the time.

Now I should ask myself where in my life do I exhibit disavowed unbelief?  Do I only visit web sites that support my views?  Only watch news and other media expressions that give support and comfort to my feelings?  Do I go there because of insecurity in myself that needs bolstering? 

Fuzzy Realism

Over at The Church and Postmodern Culture blog, I responded with a tongue-in-cheek reply to a post titled Postmodernism vs Critical Realism which I enjoyed reading and found helpful.  I had some fun with it.

When I first heard the term 'critical realism' and before I learned the definition I thought it was a great name for a philosophy and good PR. It appeared like an upgrade from the everyday bland form of realism. It is always great when something is new and improved. One expects that of everything these days. And if you don't sign on what are you? A naive realist? Yet, I perceive the value and virtue of epistemological humility. And while the extreme postmodernists initially threw me off with their aplomb, "The Gulf War Never Happened" and unnecessarily dense writing, I now get some of it and it has been an aid to me in breaking out of the straightjacket of modernism and its reductionist gray flat world. But yet, I'm a research and development professional. And understanding and working with the shared perception of a real world is important to serving my customers and sponsors. So I guess I still need a form of the real in the name of my philosophy. Science and technology, with a hat tip to Kuhn, still seem to work, you know, the blind see and the lame walk. But, the boundaries are blurry. I see through a glass darkly. Thus, with a little pragmatism thrown in I guess my vision and philosophy may be designated "fuzzy realism".

Knoxville is the No 1 Bible-Minded City in the U. S.?

Just learned of this on the Stone-Campbell list.  According to a survey by the Barna Group, Knoxville, TN is, by their criteria, the most Bible-minded city in the U. S.  Here is a quote from the Barna Site:

The report ranks the most and least “Bible-minded” cities by looking at how people in those cities view the Bible. The study is based on 42,855 interviews conducted nationwide and the analysis of Bible trends was commissioned by American Bible Society. Individuals who report reading the Bible in a typical week and who strongly assert the Bible is accurate in the principles it teaches are considered to be Bible-minded. This definition captures action and attitude—those who both engage and esteem the Christian scriptures. The rankings thus reflect an overall openness or resistance to the Bible in the country’s largest markets.

Top Cities
Regionally, the South still qualifies as the most Bible-minded. The top ranking cities, where at least half of the population qualifies as Bible-minded, are all Southern cities. This includes the media markets for Knoxville, TN (52% of the population are Bible-minded),.....

I have some reservations about the assumptions of the survey.  Most of these Bible-minded people have their pet regions of the text and their knowledge is limited to within certain prescribed boundaries.  They bring their common-sense realism to it and while they may think they are reading it objectively and properly as independent and rational individuals, it is their upbringing and their community that is reading it for and with them.   If they were really truly Bible-minded they would engage and wrestle with it more.They would know more about the Bible and their religion than they do. 

Also, Bible-minded may not be the best way to describe the results of the survey.  We could think of other designations like Most Biblicist.  For the definition of this and problems related to it I refer you to Scott McKnight's  Jesus Creed Blog and an 8-part series on the topic which he wrote there in July and August of 2011.  The first on is here.  And the second here.  The impetus and motivation of Scott's critique comes in part from thoughts inspired by the book The Bible Made Impossible by Christian Smith. 

Regarding Cyborg Selves: Part Two

I continue to read and think about Cyborg Selves by Jeannine Thweat-Bates (JTB).  Here are a few notes on Chapter 1 titled “The Cyborg Manifesto”.  In it, she  informs us that the thinking about the future posthuman tends toward two separate visions, the cyborg and the transhumanist.  The people who actively dream about and promote the transhumanist future tend to stay true to their Enlightenment roots.  That would be expected from techno geeks.  The contrasting Cyborg vision was launched by Donna J. Haraway with her “A Cyborg Manifesto:  Science, Technology, and Socialist-Feminism in the Late Twentieth Century,” in Simians, Cyborgs and Women:  The Reivention of Nature (New York, 1991).  I suppose with this we are moving more into a postmodern (fuzzy term I know) consideration. 

Haraway discusses the blurring and crossing of several boundaries made possible by the march of technology:  human/animal; human/machine; and the physical/nonphysical.  The second is obvious and the first thing that pops into mind when thinking of our future.  I had never considered the first, that we would and are augmenting our animal friends and changing them also.  The last one has to do with the fact that as technology gets better, it becomes invisible.  JTB quotes Haraway who says 

Our best machines are made of sunshine; they are all light and clean because they are nothing but signals, electromagnetic waves, a section of spectrum, and these machines are eminently portable, mobile….People are nowhere near so fluid, being both material and opaque.” (Haraway page 153).

In these discussions and considerations, redefining and revisioning the role and even the definition of ‘nature’ is unavoidable.  To those of us who have not moved out of enlightenment and its associated science and technology, nature is a given that is there to be exploited and utilized.  JTB informs us in the quote below that the thinking promoted by Haraway and the turn to the Cyborg future see things differently.  

Nature herself becomes a coyote trickster-figure, an active participant in humanity’s technoscientific investigations and not at all the passive resource and recipient of human construction previously presumed.  In this way, Haraway maintains the importance of material reality as something to which our conceptual categories must conform ---a redefined objectivity which becomes a necessary component of her cyborg arguments, for it is the observable, material existence of cyborgs which forces the redrawing of our ontological boundaries in acknowledgement (Cyborg Selves page 29).

We are becoming hybrids.

Cyborg hybridity challenges not just notions of ontological boundaries and natural givens, but also the religious structures, narratives, symbols, and beliefs which frequently and authoritatively articulate and undergird those notions. (Cyborg Selves page 32).  

If we are to be responsible and true to our better "natures" ( a little irony here) and our desire to be good, then we must consider the above so that we can survive and then thrive in the future.