segunda-feira, março 10, 2008

incarnation: the god-dimension of mission

John 1:1-18 forms the central defining Scriptural text narrating to us of the marvelous coming of God into human history. But this text is far from the only one to probe this mystery. All Christians acknowledge that In Jesus Christ God was fully present and that He moved into our neighborhood in an act of humble love the likes of which the world has never known. “When we talk of the Incarnation with a capital “I” we refer to that act of sublime love and humility whereby God takes it upon himself to enter into the depths of our world, our life, our reality in order that the redemption and consequent union between God and humanity may be brought about. This ‘enfleshing’ of God is so radical and total that it qualifies all subsequent acts of God in his world.”


When God came into our world in and through Jesus, the Eternal moved into the neighborhood and took up residence among us (John 1:14). And the central thrust of the Incarnation as far as we can penetrate its mystery, was that by becoming one of us, God was able to achieve redemption for the human race. But the Incarnation, and Christ’s work flowing out of it, achieved more than our salvation, it was an act of profound affinity, a radical identification with all that it means to be human–an act which unleashes all kinds of potential in the one being identified with. But beyond identification, it is revelation: By taking upon himself all aspects of humanity, Jesus is for us, quite literally the human Image of God. If we wish to know what God is like, we need look no further than Jesus. We can understand him because He is one of us. He knows us, and can show us the way.

Following from this we can identify at least four dimensions that frame our understanding of the Incarnation of God in Jesus the Messiah. They are…

Presence: That in Jesus the eternal God is fully present to us. Jesus was no mere representative or prophet sent from God, he was God in the flesh (Jn.1:1-15, Col.2 2:9)
Proximity: That God in Christ has approached us not only in a way we can understand, but in a way which we can access. He not only called people to repentance and proclaimed the direct presence of God (Mk.1:15) but he befriended outcast people and lived life in close proximity with the broken and ‘the lost’ (Lk.19:10.)
Powerlessness: In becoming ‘one of us’ God takes the form of a servant and not that of someone who rules over us (Phil.2:6ff. Lk.22:25-27.) He does not stun us with sound and laser shows, but lives as a humble carpenter in backwater Galilee for 30 years before activating his Messianic destiny. In acting thus he shuns all normal notions of coercive power and demonstrates for us how love and humility (powerlessness) reflect the true nature of God and are the key means to transform human society.
Proclamation: Not only did the presence of God directly dignify all that is human, but he heralded the reign of God and called people to respond in repentance and faith. In this he initiates the Gospel invitation which is active to this very day.
Perhaps we can illustrate these in the following way…


domingo, março 09, 2008

Jesus was an only son



Jesus was an only son
As he walked up Calvary Hill
His mother Mary walking beside him
In the path where his blood spilled
Jesus was an only son
In the hills of Nazareth
As he lay reading the Psalms of David
At his mother's feet

A mother prays, "Sleep tight, my child, sleep well
For I'll be at your side
That no shadow, no darkness, no tolling bell,
Shall pierce your dreams this night"

In the garden at Gethsemane
He prayed for the life he'd never live,
He beseeched his Heavenly Father to remove
The cup of death from his lips

Now there's a loss that can never be replaced,
A destination that can never be reached
A light you'll never find in another's face,
A sea whose distance cannot be breached

Well Jesus kissed his mother's hands
Whispered, "Mother, still your tears,
For remember the soul of the universe
Willed a world and it appeared

sábado, março 08, 2008

Missão Integral


"O universo não é um universo fechado, no qual tudo pode ser explicado na base de coisas naturais. É, antes, a arena onde Deus- um Deus que atua na história- está travando uma batalha contra poderes espirituais que escravizam os homens e obstacularizam sua percepção da verdade revelada em Jesus Cristo"
(p. 20)

"A salvação cristã é, entre outras coisas, libertação do mundo como um mecanismo fechado; do mundo que somente deixa espaço para um deus amarrado à sociologia, do mundo consistente que preclui a ação livre e indizível de Deus. Deste mundo não pode ser amigo sem ser inimigo de Deus (Tg 4:4). O amor a este mundo é uma negação do amor de Deus (1Jo 2:15). O evangelho é, portanto, um chamado não somente para confiar, mas para arrepender-se, para romper com este mundo. E somente na medida em que fomos livres deste mundo poderemos servir aos homens"
(p. 31)

"O arrependimento é muito mais que um assunto privado do indivíduo com Deus: é a orientação toal da vida no mundo- em meio aos homens- em resposta à ação de Deus em Cristo Jesus. Quando a evangelização não leva a sério o arrependimento, é porque não leva a sério o mundo, e, quando não leva a sério o mundo, tampouco leva Deus a sério. O evangelho não é um chamado ao quietismo social. Não está para tirar o homem do mundo, mas para inseri-lo nele, não mais como escravo, mas como filho de Deus membro do corpo de Cristo"
(p. 34).

"A igreja não é um clube religioso ultramundano que organiza excursões ao mundo para ganhar adeptos mediante técnicas de persuasão. Ela é o sinal do Reino de Deus: vive e proclama o evangelho aqui e agora em meio aos homens, e espera a consumação do propósito de Deus de colocar todas as coisas sob o mando de Cristo" (p. 39)


"A questão é ser liberto da escravidão dos poderes de destruição e integrado ao propósito de Deus de colocar todas as coisas sob o mando de Jesus Cristo, a uma nova criação que se faz visível na comunidade que modela sua vida no Segundo Adão. Quando em seu afã por evitar o conflito, a igreja se acomoda ao espírito da época, perde a dimensão profética de sua missão e se converte em guardiã do status quo. Torna-se sal que perdeu seu sabor." (p. 71)

"A salvação como justificação pode ser distinguida da salvação como santificação e da salvação como glorificação. Esta distinção reflete a apresentação neotestamentária da salvação como um fato realizado (Ef. 2.5,8; Rm. 8,24; Tt 3,5), como um processo presente (1Co 1,18;2Co2,15) e como um evento futuro (Rm 5,9; 1Pe 1,5). Os três tempos da salvação, no entanto, estão num todo orgânico: pdem ser distinguidos, mas não separados. A salvação que o evangelho proclama não se limita à reconciliação do homem com Deus: abarca a reconstrução total do homem em todas as suas dimensões de seu ser, tem a ver com a recuperação de todo o homem para o propósito original de Deus para sua criação" (p.90)


C. René Padilla Missão Integral: ensaios sobre o Reino e a Igreja Ed. Descoberta

sábado, março 01, 2008

Juno.



Há filmes, e filmes...Juno é um filme que retrata o que somos hoje, perdidos e achados, individualistas e ao mesmo tempo perdidos em grupo... Uma maturidade chamando-nos para o crescimento logo, com surpresas e desilusões, Juno é a epopéia do nosso tempo, mãe solteira, mãe sem fillho divorciada, yuppie adolescente, um quadro de nossas belezas e deformidades, de nossa humanidade.

Crítica da Christianity Today

there is Juno, which is arguably the funniest and most meaningful of the lot. The film stars Ellen Page as the youngest mother of them all, a whip-smart high-school student named Juno MacGuff who discovers that she is in the family way after a single sexual experience with her best friend and bandmate, a semi-dorky track star named Paulie Bleeker (Superbad's Michael Cera).

The film's early scenes play on the idea that teenagers these days have become quite casual about sexual matters—Juno's friend Leah (Olivia Thirlby) offers to call the abortion clinic for her, just like she did for one of their friends—but things take an unexpected turn when Juno shows up at the clinic itself. Standing outside is a classmate named Su-Chin (Valerie Tian), who holds a pro-life placard and chants, insistently but not aggressively, "All babies want to get borned!"

Juno shrugs Su-Chin off at first, but as she sits in the lobby, something else Su-Chin said—that her baby has fingernails—sticks in Juno's mind, underscoring the humanity of the unborn fetus. In fact, it sticks in her mind so much that, before long, Juno stands up and walks right back out of the clinic—much to the delight of Su-Chin, who beams, "God appreciates your miracle!"


Jennifer Garner and Jason Bateman as the hopeful adoptive parents

This is the one and only time that we see Su-Chin, and what with her bad grammar and earnest sloganeering, she may come across as a bit of a stereotype. But the story hinges on her, so it is worth noting the small but significant part she plays in convincing Juno to carry her baby to term—a decision that becomes the first step on a humorous, confusing, and ultimately moving path towards Juno's greater maturity. Put simply: because Juno accepts her pregnancy, she grows up.

Juno recognizes, however, that she is not ready to raise the child, so she looks in the classifieds for a couple that wants to adopt, and she finds one in the comfortably middle-class Mark and Vanessa Loring (The Kingdom co-stars Jason Bateman and Jennifer Garner). But there are hints, too subtle for Juno, that the Lorings might not be on quite the same page. Vanessa desperately wants a child, but Mark doesn't seem to share her enthusiasm. And when Juno discovers that Mark is a musician too, he strikes up a friendship with her that threatens to cross a boundary or two.

Juno is the first film written by Diablo Cody, a blogger and former stripper who knows how to come up with hip, clever lines and so-old-they're-cool-again pop-culture references ("Thundercats are go!" cries Juno when she goes into labor). But even better than that is the way the film goes beneath the hipster surface and gives many of its characters an extra dimension that goes beyond Juno's perception of them. In short, this is a film that empathizes with all of its main characters.


J.K. Simmons and Allison Janney as Juno's parents

Vanessa, for example, seems rather uptight when we first meet her, so much so that you wonder if you would really want to give your child to her; but later on, Juno bumps into Vanessa at a shopping mall and offers to let Vanessa feel her belly—and there is genuine, sympathetic suspense as we wait to see whether the baby will kick and, in some sense, begin to bond with its would-be future adoptive mother.

On the flip side, we can also appreciate that Mark, who used to play in a rock and roll band before he turned to writing commercial jingles, feels constricted by Vanessa's need to form a proper suburban domestic family unit. His music, his comics, and his horror movies are all confined to a single room while Vanessa seeks his opinion on which shade of yellow to color the baby's room. Mark makes at least one very bad decision because he feels so stifled, but we can understand why he does.

And then there are Juno's parents. As Juno's father, J.K. Simmons (Spider-Man's J. Jonah Jameson) lets the love and concern he has for his daughter show through his usual gruff exterior. And as Juno's stepmother, Alison Janney (who has played her share of caricatures, most recently in Hairspray) has moments of genuine warmth and compassion. Remarkably, while the film is clearly told from Juno's point of view, and while Juno's taste in music and knack for witticisms mark her as an alter ego of sorts for screenwriter Cody, the film is smart enough and broad-minded enough to recognize that Juno really is a naïve child in some ways, and that sometimes the adults—including those that Juno taunts—really do know better than her.


Juno and best friend Leah (Olivia Thirlby)

Juno is directed by Jason Reitman, whose last film was the scathingly brilliant satire Thank You for Smoking. The new film is, if anything, even better than his previous effort, and it works equally well as a story of pre-mid-life crisis—when, exactly, did Gen-Xers like Mark abandon the mosh pit for mortgages and families?—and as a straightforward high-school comedy, with hints of possible romance as Paulie shyly suggests that he and Juno should get back "together" on a long-term basis.

Note to those who may be drawn to the movie by the pro-life elements: It would be a stretch to say that Cody or Reitman intended this to be a "socially conservative" film. Juno and her friends are still teenagers, with all that that implies, though the jokes they tell never stray outside PG-13 territory. (This isn't a crass Judd Apatow film, in other words.) Also, it is worth noting that, when all is said and done, neither Juno nor her child end up in a traditional family, as such. But in a way, that just underscores the film's implicit pro-life sensibility. Life is life, and deserves to be nurtured, even—if not especially—when everything around it is broken.


O Escândalo do Comportamento Evangélico

"A menos que incorporemos a verdade bíblica de que o pecado é pessoal e social, nunca iremos entender todo o conjunto de causas ou propor um grupo de soluções plausíveis para o racismo e a injustiça econômica- ou para a destruição da família e a perda do respeito pela santidade da vida humana. Por causa do modo como Deus nos fez, nós transformamos a sociedade, tanto uma pessoa por vez como também através da mudança de sistemas injustos. Um perspectiva bíblica demanda conversão pessoal e mudança estrutural" (p. 83)

"Se compreendermos o ensino do Novo Testamento sobre a igreja, perceberemos que os evangélicos reduziram o cristianismo atual a um relacionamento pessoal com Deus que diz respeito apenas à pessoa e talvez ao seu núcleo familiar. Essa na verdade é uma grande heresia. A igreja é uma nova ordem social visível, uma comunidade radical que representa um desafio à insanidade sexual, ao preconceito racial e social e à injustiça econômica que permeiam a sociedade"(p. 104)

SIDER, Ronald J. O Escândalo do Comportamento Evangélico Ed. Ultimato