Monthly Archives: May 2010

This is brutal and hard to watch. Thoughts?

Found here.

***EDIT – I should note that this video is entitled ‘ex-gay Christian rockstar.’

Sadly, there are many Christians who would still argue and protest to suggest that Canada is a “Christian Nation” built on a “Christian Foundation.” Bullshit! We can call it what it is right? Canada is not and has not ever been a “Christian Nation” because a nation under Christ is an entirely different Kingdom all-together.

This article I read in today stank of “Anti-Christian Nation.”

***UPDATE – Exhibit B.

Add this article to the previous one and see what you think.

So a while back I mentioned a documentary called Run, Ricky, Run that delved into the life of pro football player Ricky Williams. Well this morning I finally got the chance to watch it. I think I’ll forever see Williams as one of the most intruiguing people, not because he struggles with things that are absurd, but because of his openness and honesty and the fact that he turned down a potentially huge NFL career for deeper things. One of the quotes towards the end of the film that really struck me was when Ricky said:

“I think where I was in that moment to most people is considered a dark place and I think that’s why so many people are afraid to go there. And I think one thing about me is those dark places, or those things we consider taboo, I’m not as afraid to go there, I almost want to be there because that’s where I feel most comfortable. And so, I was, at the time I was lost, and you can consider it a dark place but implicit in being lost means there’s redemption, or you’re going to be found. And so for me that’s where I thrive, when I can see the light down, no matter how far, down the tunnel when I can see that light, I feel comfortable knowing I’m going in the right direction.”

Check it out if you have time. You don’t even have to be interested in sports as it’s more about the human struggle for significance, contentment and authenticness (word?) that it is about football.

Part 1:

Part 2:

Part 3:

Part 4:

Part 5:

Part 6:

“In this way a certain form of tension, conflict, and rupture is present in the Word or, more accurately, the “Word” is hinted at in the tension, conflict, and rupture that we encounter in the words. This deep eschatological wound within the text must not be confused with the Word of God but rather is a hint of this Word’s occurence, much as a crater is the sign that a volcano once erupted there. The Word itself…can be described as the Event that forms the crater. Here we can begin to perceive the idea of the Word of God as the happening of an unprecedented, volcanic activity. This activity is hinted at in the dynamic interweaving of the words expressed in the Bible, giving birth to those words, testifying to them but ultimately transcending them. This activity or event springs forth from a deep inner cavern that no words can claim access to. In this way the Word of God refers to what the believer encounters as a presence exploding from the heart of the text, a presence that can never be captured in some confession of faith or creedal formation, no matter how beautiful or profound it may be. Its energy cannot be reduced to some liturgical chant or rendered into a three-point presentation. The Word, if it exists at all, if “existence” is even the right word to describe its mode of dwelling, is not then the patch of meaning that covers over the wound of our unknowing but rather is that which causes the wound itself…

[On the other hand] to believe that the words are the Word reduces the text to what can be named, described, and transcribed. To treat it in this way means that we approach the Word as a thing that stands before us to be examined, poked, prodded, and played with. The Word of God, in this reading, thus refers to something, some thing, some set of things,” (Peter Rollins, The Fidelity of Betrayal, 55, 59-60).

It’s fascinating, to me, to think of this in light of the theological proclaimation of sola scriptura. The point isn’t the words but the Word which cannot be contained by the words.

“It is here, in this encounter between Jacob and God, that we discover why the Jewish community is marked out by the name “Israel.” This title represents the spirit of a people who have “wrestled with God and with men and have overcome.” This name illuminates the living dynamic of Hebraic faith. It magnifies a radical idea that marks out the Jewish people, describing something almost paradoxical about this faith: that absolute commitment to God involves a deep and sustained wrestling with God. In this story we discover that the Israelites are to be marked out, not as a people who live out their faith through unquestioning submission but as a people who demonstrate their love and commitment to the source of their faith in a radical commitment to fighting with that source. This is a people to be marked out by struggling, by passion, by critical engagement.
The name Israel is not some kind of curse, or dispassionate description, it is a blessing. Here God does not merely describe something that the Israelites do; the name describes what they ought to be. The people of God do not merely adopt this name; they are inscribed within it and they affirm it in the fabric of their lives. While the Islamic faith is derived from a word that can be translated as “submission,” the tribes of Israel bear a different name, one that evokes the image of conflict, tension, and turmoil. Thus, if relationship with God within this tradition is to be understood as promising peace and harmony, it cannot be understood as a peace and harmony that stands in contrast to a kinetic life of tension, striving, and conflict. For the blessing that God bestowed upon Jacob brings us face to face with the fact that God wants a fight,” (Peter Rollins, The Fidelity of Betrayal, 32-33).