
I thought this was too good not to share. Enjoy:
via.
The Kaleidoscopic collision of the colors of my faith, life, culture, and Christ.
'..... far from being a materialist culture, we are a culture that is resentful about material reality, hungry for anything and everything that distances us from the constraints of being a physical animal subject to temporal processes, to uncontrollable changes and to sheer accident.''The economics of consumption are based on a belief in progress. Thus, for example, when our country and world face the first shrinking global market since WWII, we must realize that this is inevitable and necessary. Do you really believe that we can create a market that will be ever increasing, ever profitable, ever growing?
We are delivered or converted not simply by resolving in a vacuum to be less greedy, but by understanding what it is to live as an organism which grows and changes and thus is involved in risk. We change because our minds or mindsets are changed and steered away from certain powerful but toxic myths. ...the state that promises maximised choice and minimal risk, is in serious danger of encouraging people to forget two fundamentals of economic reality – scarcity as an inexorable truth about a materially limited world, and concrete productivity and added value as the condition for increasing purchasing power or liberty, and thus sustaining any kind of market. The tension between these two things is, of course, at the heart of economic theory, and imbalance in economic reality arises when one or the other dominates for too long, producing an unhealthily controlled economy (scarcity-driven) or an unhealthily hyperactive and ill-regulated economy (based on the simple expansion of purchasing power). But forget that tension and what happens is not stability but plain confusion and fantasy. We have woken up belatedly to the results of behaving as though scarcity could be indefinitely deferred: the ecological crisis makes this painfully clear. Implied in what has just been said is a recognition of the dangers of 'growth' as an unexamined good. Growth out of poverty, growth towards a degree of intelligent control of one's circumstances, growth towards maturity of perception and sympathy – all these are manifestly good and ethically serious goals, and, as has already been suggested, there are ways of conducting our economic business that could honour and promote these. A goal of growth simply as an indefinite expansion of purchasing power is either vacuous or malign – malign to the extent that it inevitably implies the diminution of the capacity of others in a world of limited resource. Remember the significance of scarcity and vulnerability in shaping a sense of what ethical behaviour looks like.
Patience, trust and the acceptance of a world of real limitation are all hard work; yet the only liberation that is truly worth while is the liberation to be where we are and who we are as human beings, to be anchored in the reality that is properly ours. Other less serious and less risky enterprises may appear to promise a power that exceeds our limitations – but it is at the expense of truth, and so, ultimately at the expense of human life itself. Perhaps the very heart of the current challenge is the invitation to discover a little more deeply what is involved in human freedom – not the illusory freedom of some fantasy of control.
In the instance of the Internet and Google’s search engines, it is our minds that are up for grabs on the auction block.
...‘we are not only what we read…we are how we read’, and is concerned about the Internet’s preference for quick and efficient information gathering at the cost of deep textual analysis and attention spans.
Such shifts in the way we think are not new phenomenon, says Carr. When humans began using the clock on a wide-scale basis, we began to change our internal habits of eating and sleeping based around the times of the clock.
Do these systems of knowledge transmission reflect systems of power and control, or is the Internet as we know it truly a semiotic democracy?
Carr points to this tension between the economics of the mind and that of the Internet. He argues, “The faster we surf across the Web — the more links we click and pages we view — the more opportunities Google and other companies gain to collect information about us and to feed us advertisements
The relationship between knowledge and power then is “indispensable” in their relationship to systems of production. Google’s ability to increase production of knowledge through scientific and mathematic experimentation and algorithms creates a system of power, control, and knowledge in the image of its creators.
According to Lyotard, such “administrative procedures should make individuals ‘want’ what the system needs in order to perform well” (62). By giving us what we “want” through individualization via isolated and controlled environments, we are supporting the performance and economies of the Internet.
In sum, the findings show or lead to the conclusion that:These are great thoughts and questions to ponder honestly in our cultural climate of religious change. There are doctrinal issues that are important, like how we read the Bible when dealing with women or homosexuals; but the church must start asking questions about true change. Yet, I wonder as I reflect upon my experience in staff meeting, if the church is capable of asking these questions. It seems, at least in my context, that the anomalies are just arising and when anomalies first pop their ugly heads our paradigms and plausibility structures have ways of ignoring them. What are the methodological, ecclesiological, budget, staff, small group, community development, worship, discipleship...what are the changes you see that we need to make?
1) Religion and Christianity are on the decline in the US;
2) Protestantism is doing worse than Catholicism due to Catholic immigrants;
3) Mormonism is keeping up with population growth, and Islam and New Age/Wicca are exceeding it;
4) Atheism, while still a small percentage of the population, is on the rise; and
5) "Spirituality,"--or non-organized belief in God--is still vibrant in the US.
What implications does this have for the church in the US?
- Attractional methods alone will have decreasing effectiveness, though they will reach some.-
- Not only theologically, but pragmatically, we must make the structure of the church be missional in nature and make dramatic changes in how we allocate our resources. This might mean moving all "Bible studies" off site, in coffee shops, Starbucks, homes, schools, etc.to meet people where they are. With antagonism and apathy towards religion, fewer will show up because we have better programs. And those that do will already be Christians.
- We need to train our members in knowledge of other faiths and resurgent atheism and methods to reach these adherents.
We must make dramatic changes. Sadly, however, most churches will do almost nothing to respond to these cultural changes. Those that do respond will respond incrementally only. With a shrinking pool of Christians, there will be an increasing competition amongst churches for members. This will, ironically, put more pressure upon church leaders to shore up "programs" to attract church members to shore up the decreasing member base.
In the midst of all of this, it is unbelievable to me that our fellowship is consumed on all sides with "doctrinal issues"--meanwhile our nation is hopelessly lost. And the resistance to making practical, methodological changes, such as replacing Sunday night worship or Wed. night classes with outreach and service, moving "classes" off site, planting new churches, changing times, making budgets missional, etc., is quite simply, absurd.
What do you think of these findings? How should the church respond to the changing (a)religious landscape of the US so that we can reach people today?
Mormons have increased in numbers enough to hold their own proportionally, at 1.4 percent of the population.What about Muslims?
The Muslim proportion of the population continues to grow, from .3 percent in 1990 to .5 percent in 2001 to .6 percent in 2008.Baptists, of course?
Baptists, who constitute the largest non-Catholic Christian tradition, have increased their numbers by two million since 2001, but continue to decline as a proportion of the population.Then it must be the New Age folks, like the Wiccans?
Adherents of New Religious movements, inc luding Wiccans and self-described pagans, have grown faster this decade than in the 1990s.
“The percentage of Americans claiming no religion, which jumped from 8.2 in 1990 to 14.2 in 2001, has now increased to 15 percent. Given the estimated growth of the American adult population since the last census from 207 million to 228 million, that reflects an additional 4.7 million ‘Nones.’ Northern New England has now taken over from the Pacific Northwest as the least religious section of the country, with Vermont, at 34 percent ‘Nones,’ leading all other states by a full 9 points.The Nones? Yes, that's right, the Nones according to the American Religious Identification Survey from only a few days ago . So it could be very possible that:
‘Many people thought our 2001 finding was an anomaly,’ [Ariela] Keysar said. We now know it wasn’t. The ‘Nones’ are the only group to have grown in every state of the Union.’”
"It looks like the two-party system of American Protestantism--mainline versus evangelical--is collapsing," said Mark Silk, director of the Public Values Program. "A generic form of evangelicalism is emerging as the normative form of non-Catholic Christianity in the United State s."What to do in the flood of change, abandon the sinking ship, repair the ship, or build something else that'll float in the flood waters?
Are most people, including college graduates, civically illiterate? Do elected officials know even less than most citizens about civic topics such as history, government, and economics? The answer is yes on both counts according to a new study by the Intercollegiate Studies Institute (ISI). More than 2,500 randomly selected Americans took ISI’s basic 33 question test on civic literacy and more than 1,700 people failed, with the average score 49 percent, or an “F.” Elected officials scored even lower than the general public with an average score of 44 percent and only 0.8 percent (or 21) of all surveyed earned an “A.” Even more startling is the fact that over twice as many people know Paula Abdul was a judge on American Idol than know that the phrase “government of the people, by the people, for the people” comes from Lincoln’s Gettysburg Address.Wow, that's incredibly lame for our nation, especially the elected officials.
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"Morales said developed countries have provided more money to help distressed banks than they have committed to poor countries to improve health, education and development.
The so-called consensus of the G-20 continues to emphasize market principles and free trade,'' Morales said during a speech to the United Nations General Assembly. ``To get out of this crisis we have to break with the neo-liberal economic model and the capitalist system.''
Democracy is not tied to capitalism and the way we do world economics must change. The USA cannot continue living this lifestyle of consumption with no repercussions while so many nations fight for survival, food, and development. To simply bail out failing businesses is to ignore reality and the future.
Morales points "to abandon the `neo-liberal and capitalist system' and allow all of the 192 UN member governments to contribute to a restructuring of global trade and financial regulation."