THE FINAL COUNTDOWN IS ON – and I’d greatly appreciate your prayers for stamina and wisdom, as my schedule is packed this month!
WEEK #1. I start off with a bunch of small catch-up projects. Then the book layout file is due from my graphic designer – that starts the actual book-launch countdown clock. Check to see that all content and all 200+ images are there and in their right places.
WEEK #2. Update the document file with any changes, run a test copy of the book, do a final format check, repeat that process if needed. Work on a one-page flyer that overviews the series and gives sales details on the first book.
WEEK #3. Finish flyer. Contact people I’ll be inviting to review the book. Also, I’m attending The Courage Conference, where I’ll be connecting with some of these reviewers, and just enjoying being with others involved in similar ministries.
WEEKS #4-5. Finalize sales webpages. Finish three articles for the companion website. And if all has gone well, order books for reviewers, start up sales, and get the word out that the book’s available!
As you can imagine, each of those tasks has mounds of details to do, so I will likely be off-line more than I am on, but will check messages regularly.
But the last steps are really really here. Finally – almost done! Thanks for your prayers and support along the way …
In 1979, I read the just-released *Contextualization: A Theology of Gospel and Culture* by Bruce J. Nicholls. I still recall his description of contextualization tasks when one African tribe wanted to share the gospel with another.
The way Nicholls saw it, they would need to think through at least four cultures: (1) Their own tribe’s culture and how it differed from (2) the other tribe’s culture. (3) How their culture had been affected by colonial culture syncretized into it by European missionaries.
(4) What the culture of biblical times was had to be explored and interpreted in order to exegete principles that could/should be applied to Christians in either tribe — i.e., which practices in the Bible were cultural options, not moral requirements.
In decades since, I’ve gradually understood better the complexity of these interconnected contextualization tasks. Four key things come to mind as essential: (1) personal presence with other people, (2) careful listening (basically two open ears, one closed mouth), and (3) time. (4) We need to view each person as living an individual culture within their larger social context. We aren’t amorphous parts of a categorical group or label. Useful as cultural categories are, the larger the group, the less likely its paradigm features apply to a person in it.
Contextualization to bridge cultural differences is a paradoxical practice. We can not discern general cultural trends if we do not truly hear lived experiences of specific individuals. And if we only pay attention to individuals, we fail to see how culture influences them.
Probably a fifth discipline is needed for cross-cultural communication to be more effective: humility. Namely, a willingness to share in the conversation – not be in control over it, plus speak honestly and keep asking clarification questions to work through to understanding.
It strikes me these five practices also form the core of civility in social discourse, regardless of the topics at hand. But humility is the center of civility; if we are unwilling to partner in conversations, surely we only get diatribes and debates, never true dialogue.
Here’s the link to the 2003 reprint of Bruce Nicholls’ book, one of the formative volumes in the 1970sand ’80s on understanding the context for effective cross-cultural communications.
This week marks the 73rd year since the U.S. dropped atomic bombs on Hiroshima, Japan, (August 6) and a few days later on Nagasaki (August 9).
Two months ago, Judy Wu Dominick, whom I follow on Twitter, posted a photo of “the Enola Gay, the Boeing B-29 Superfortress that dropped the nuclear bomb on Hiroshima on August 6, 1945.” This image and knowing what it meant stirred up a lot of emotions. It moved me to post on memories I’d been mulling over the past few years. Here is that series of tweets: Continue reading
Nelson Mandela was born July 18, 1918. Surely he is one of the most renowned people of the 20th and 21st centuries. In honor of what would have been his 100th birthday, I have three movies to recommend.
Mandela died in 2013, just around the time when a movie based on his autobiography premiered. Mandela: Long Walk to Freedom contrasts how similar suffering led to different trajectories for Nelson Mandela and his wife, Winnie. For him, apartheid and imprisonment led to a heart for truth, justice, and reconciliation. For her, these conditions propelled her on an opposite path. This is instructive — and an important warning — during an era when oppression and injustice are so pervasive in our society.
The past few years, I’ve explored the topic of apartheid in South Africa and the role that peace-making played there in the 1990s. I’ve looked at how Nelson Mandela in particular sought to reduce enmity between the races, and to forge a sense of one nation out of what had been a horrific race-based split. Among the many documentaries and dramatizations I’ve watched about apartheid are Invictus, including all the related special feature interviews, about how the 1995 Rugby World Cup became a symbolic center for uniting the nation, and a related documentary, Reconciliation: Mandela’s Miracle.
In these movies, I see deep lessons on both humility and having a conciliatory spirit, and how these two complementary attitudes can fuel peace-making efforts that embody “compassion, restraint, and generosity.” Those three qualities were absent under apartheid, according to a speech Mandela gives to his fellow black and colored South Africans in Invictus. And now, as their newly elected president, he hopes these qualities will be exhibited by the black and colored majority toward the white minority.
These are movies for our times, whether we are survivors of injustice, leaders in social enterprises or ministries, or everyday people who want to make a difference.
This article also appears on Spiritual Sounding Board as a guest post.
Although I am known for my more recent research writings on spiritual abuse from a systemic perspective, I have also written and edited on other forms of abuse and violence since the 1980s.
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Contemporary Conservative Christianity
and Questions About Abuse
Contention over abuse and violence in Christian communities has heightened in the era of #metoo and #churchtoo. However, controversies over theology, advocacy, and actions have been with us for a very long time. Recently, comments on abuse made by Paige Patterson, President of Southwestern Baptist Theological Seminary, resurfaced and ignited a social media firestorm. Continue reading
February 22nd. On this day 75 years ago, three members of the White Rose student resistance group were executed for opposing Nazism. Hans Scholl. Sophie Scholl. Christoph Probst.
I first learned about their courage 50 years ago, from a text my sister translated in her high school German class with Mr. Reid. The article had photos of White Rose members. So full of life – they seemed radiant, yet willingly risked all to stand against evil.
I wondered why.
By raising that question, they planted a seed in me to find out whys and wherefores of resistance, a course I’ve pursued 50 years.
The New York Times published an article by Richard Hurowitz on Remembering the White Rose. Here is a quote from it:
“They did not seek martyrdom in the name of any extraordinary idea,” Inge Scholl recalled in her memoir of her siblings and White Rose comrades. “They wanted to make it possible for people like you and me to live in a humane society.”
The sentiment makes me ponder:
What change-seeds do we plant?
What legacy do we leave for next generations?
How might our pursuit of hope, service, and justice affect the course of the future?
A quote I’ve pondered for the last 25 years continues to challenge me to keep those kinds of questions in mind:
In the long run, what counts is how the next generation thinks. How far new ideas permeate culture is not measured just by attitude change during one generation, but by what is taken for granted in the next. ~ Helen Haste
Perhaps I’ll have far greater understanding in another 25 years …
To deal with “systemic abuse,” we must understand systems, victimization, and what makes individuals and institutions vulnerable.
By Brad Sargent with input from Julie Anne Smith.
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How will our church serve those who’ve suffered the harm of childhood sexual abuse, and seek to prevent it from happening to others? On this difficult but foundational issue of human dignity and care, will we choose conscience and compassion – or corrosion and complacency? The Child Safeguarding Policy Guide and the range of other resources from GRACE equip us with clear definitions, well-organized knowledge, and practical skills to follow a right and righteous path on these global problems of violence and abuse.
In the previous post, I gave a brief preview of key features for The Child Safeguarding Policy Guide from a systems perspective, and listed other resources from GRACE and New Growth Press. In this post, I will add my thoughts on the big picture of systemic abuse, why we’ve needed a set of resources to deal with it, and share some personal and historical perspectives on how the Policy Guide and other books produced by GRACE represent answers to some longstanding prayers. Continue reading