Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Thursday, October 2, 2014

Islam in itself is Neither Good or Bad



Let's face it. American news reporting can be tedious at best. Take for instance the recent bashing of the Islamic nations by Bill Maher who made crass stereotypical statements about the Muslim religion without distinction. Admittedly yes, there is violence in the Muslim religion. But this is not the point. Why? Because there is also violence in every religion and not just Islam. Why is that?

Because religious violence stems from the heart of its religious advocates and not from the religion itself. Religion is neither good nor bad, it just is. But it becomes either good or bad in the hands of its beholder. Either loving or violent.

For instance, modern day Christianity abounds with pertinent historical examples both past and present. But so too will any religious faith when conscripted into the hands of zealots and unquestioning worshippers.

To compound the problem, the author of a highly disliked book about Jesus, Reza Aslan, spoke out against Bill Maher's perturbations claiming him to be naive if not ignorant. Of course, Reza sits on the downside of conservative American media because of his book claiming Jesus to be a mere mortal (and more zealot) and not the Son of God. Already one can sense the tightening of the political coil in reaction to Reza's comments about America's media hero, Bill Maher, known for his scything  late-night political humor.

But regardless of Reza's personal opinions about Jesus, the church, or the Christian faith, as an American-Islamic scholar, it is also important to give this author a fair hearing when he speaks out about his quizzical observations towards the American media when portraying the Muslim religion from only its violent aspects when held in the hands of Muslim madmen.

Reza's point is that each Muslim country has its own religious beliefs and practices pertaining to its own interpretation of humanizing behaviors as well as dehumanizing acts. Consequently, when speaking of Islam it is important to distinguish each Islamic nation from the other. To not think of each country as carrying its Islamic faith in equal weights and values as its Islamic neighbor.

Meaning that, what goes on in the African nation of Muslim Somalia does not necessarily carry through over into Muslim Pakistan. What occurs in Saudi Arabia may not be true in Syria or Jordan. Each nation has its own interpretation of Islamic laws and one may rightly surmise that each Islamic nation is in the throes of how to interpret those laws as respecting human rights and freedoms. Especially as Western and Asian civilizations are now violently colliding with Mid-Eastern and African (tribal) civilizations and culture.

For us here at Relevancy22 that must be the question: How can we help give to Muslim nations the time and political tolerance they will need to update their religion into the 21st Century's cry for human rights and more religious freedoms? Which same rights and freedoms America even now struggles to interpret for its own citizens in respect to its "illegals" (a nasty word I no longer recognize and heartily reject), genders, homophobias, and racial minorities quickly becoming majorities.

Certainly, the right to authoritarian control and oppression is abominable. Even more so is the committal of unspeakable acts of persecution and horror upon the personages of those Muslims and non-Muslims terrorized within their own Islamic states. We feel their pain caught in the violent, inhuman transition of social evolution struggling for basic human freedoms and respect.

All humanity - and especially religious humanity - must speak out against such cruel atrocities being committed knowingly and legally within any nation or religion refusing to stop abominable acts of bigotry, prejudice, and repression of personal freedoms.

And yet, it is not enough to broadly paint every Muslim nation as like its own neighbor. Each nation houses a unique Muslim culture and religion that is as distinguished from itself as it is like itself within its basal cores of belief.

As example, when coming to the Christian faith we cannot expect a Catholic to think or act like a Protestant in all areas. Nor a Lutheran with a Reformed person of faith. Nor a Regular Baptist to that of a Southern Baptist. Nor an Irish Christian to think like his/her's Asian counterpart. Each Christian faith differs from its brother and global sister even as its basal core is committed to worshipping God in Spirit and in Truth through acts of love, charity, mercy, forgiveness, and forbearance.

But of course the American press makes its money by selling fear and alarm (and in this case, bigotry) towards Muslimism. It knows which bells to ring for which audience it wishes to sell its news products to - making its viewers no less guilty than the news agencies themselves.

Alas, let us not be naive consumers of media digests. In fact, let us be less patient with any news agency purporting truth under the guise of fear and alarm and blatant bigotry. Let us become contrarian thinkers like Reza who hear the discrepancies all too clearly. Who wish to make an end to all such false reporting and stereotypical labeling of people groups. How? Simply by turning off the station, the cable program, or not receiving the media journal or paper regularly beating its way into our mail boxes, our emails, or our doorsteps. They are unwelcomed. And clearly so.

Whatever you may think of Reza as a Jesus-author, let us thank him for his sympathetic stand for those Muslim brothers and sisters who wish to pursue the humanitarian aspects of their religion against the violence by so many of Islam's false worshippers and miscreants.

Likewise may every worthy religion pursue this standard of humanitarianism for all - and not just for some privileged few who have cravenly elected themselves as judge-and-jury, god-and-ruler, of mankind.

And in this sublime truth may we sense a global brotherhood and sisterhood committed to acts of love and charity and not to acts of inhuman control and oppression. We live in a global world of tolerance and forbearance. Let us then act like good global citizens and behave accordingly with one another granting peace and goodwill to all.

R.E. Slater
October 2, 2014





Reza Aslan Blasts Bill Maher, Media For 'Unsophisticated' Reporting On Islam

http://www.huffingtonpost.com/2014/09/30/reza-aslan-bill-maher_n_5907612.html?utm_hp_ref=tw

The Huffington Post | By Antonia Blumberg
Posted: 09/30/2014 1:12 pm EDT Updated: 09/30/2014 3:59 pm EDT

Reza Aslan has a thing or two to say about media coverage of Islam.

Speaking with CNN on Monday Aslan criticized comedian Bill Maher for characterizing female genital mutilation as an "Islamic problem," in addition to making several other sweeping generalizations about the faith.

"When it comes to the topic of religion he's not very sophisticated in the way that he thinks," Aslan said.

On Friday the comedian went on a rampage against Americans who defend Islam but criticize Christian group's homophobia. “If we’re giving no quarter to intolerance,” Maher said, “shouldn’t we be starting with the mutilators and the honor killers?"

Aslan objected to Maher's blanket rejection of Islam, saying:

"The problem is that you’re talking about a religion of one and a half billion people, and certainly it becomes very easy to just simply paint them all with a single brush."

While he called for a more nuanced approach to reporting on Islam, Aslan agreed that practices like stoning and genital mutilation "must be condemned because they don't belong in the 21st century."

In addition to this important lesson for media outlets, Aslan had a message for the Islamic State, which he has condemned for promoting a distorted version of Islam:



Reza Aslan offers his reaction to Bill Maher's recent remarks regarding the link between violence and Islam:


Reza Aslan: Bill Maher Not Very Sophisticated



Reza Aslan Slams Bill Maher for Facile Arguments’ About Muslim Violence


Published on Sep 29, 2014
Religious scholar Reza Aslan took some serious issue on CNN Monday night with Bill Maher‘s commentary about Islamic violence and oppression. Maher ended his show last Friday by going after liberals for being silent about the violence and oppression that goes on in Muslim nations. Aslan said on CNN that Maher’s arguments are just very unsophisticated.



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Related News

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Ben Affleck in passionate defence of Islam on Bill Maher show
http://www.telegraph.co.uk/news/worldnews/northamerica/usa/11141733/Ben-Affleck-in-passionate-defence-of-Islam-on-Bill-Maher-show.html

1:56PM BST 05 Oct 2014

Ben Affleck became embroiled in a furious debate about Islam on an American television
show, accusing the host of being racist and the guests of being ignorant

Ben Affleck, the Oscar-winning actor and director, has launched a ferocious defence of Islam, after becoming involved in a heated argument when he appeared on an American chat show.

Affleck, the star of Good Will Hunting and director of Argo, appeared on HBO’s television show Real Time with Bill Maher to promote his latest film, Gone Girl.

But instead of talking about the film, the 42-year-old found himself in a furious discussion with both Maher and Sam Harris, the author of a series of books on religion.

Maher, an outspoken atheist and critic of Islam, said last week in his show that “vast numbers of Muslims around the world believe that humans deserve to die for merely holding a different idea, or drawing a cartoon, or writing a book, or eloping with the wrong person.”

He said: “Not only does the Muslim world have something in common with ISIS, it has too much in common with ISIS.”

This week he returned to the theme, beginning a discussion on how Islam is viewed and analysed.

Mr Harris said: “When you want to talk about the treatment of women and homosexuals and free thinkers and public intellectuals in the Muslim world, I would argue liberals have failed us.

“The crucial point of confusion is we have been sold this meme of Islamaphobia – where every criticism of the doctrine of Islam is conflated with bigotry towards Muslims as people. Which is intellectually ridiculous.”

Affleck was angered by his comments, questioning Harris’ interpretation.

“You are saying that Islamaphobia is not a real thing?” he said. “It’s gross, it’s racist. It’s like saying ‘that shifty Jew’.”

Harris replied: “Ben, we have to be able to criticise bad ideas. And Islam at this moment is the motherload of bad ideas.”

Affleck looked shocked, muttering “Jesus Christ!” under his breath and sitting back in his chair. He then responded, telling Harris: “That’s an ugly thing to say.”

Maher backed up the author, telling Affleck that he was wrong to state that fundamentalist beliefs were only held by “a few bad apples”.

Affleck countered: “How about the more than a billion people who aren’t fanatical, who don’t punish women, who just want to go to school, have some sandwiches, and don’t do any of the things you say all Muslims do?”

When Michael Steele, a political analyst, attempted to support Affleck, arguing that many moderate Muslim voices were not given the same amount of coverage as extremist ones, he was shouted down by Maher.

“It’s the only religion that acts like the Mafia. That will ------- kill if you say the wrong thing, draw the wrong picture or write the wrong book,” said Maher.

Affleck replied to his host: “Your argument is, ‘You know, black people, they shoot each other.’” Maher replied: “No it’s not! It’s based on facts!”

After ten minutes of fierce argument, Maher moved on – accepting that the panel would never see eye to eye.


Bill Maher, Ben Affleck And Sam Harris In Heated Row
About Islamophobia And Radical Islam




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Muhammad Syed and Sarah Haider

Reza Aslan is Wrong About Islam and This is Why
http://www.patheos.com/blogs/friendlyatheist/2014/10/05/reza-aslan-is-wrong-about-islam-and-this-is-why/

by Hemant Mehta
October 5, 2014

This is a guest post written by Muhammad Syed and Sarah Haider (below). They are co-founders of Ex-Muslims of North America, a community-building organization for ex-Muslims across the non-theist spectrum, and can be reached at @MoTheAtheist and @SarahTheHaider.

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This past week, a clip of Reza Aslan responding to comedian Bill Maher’s comments about Islamic violence and misogyny went viral.

Maher stated (among other things) that “if vast numbers of Muslims across the world believe, and they do, that humans deserve to die for merely holding a different idea or drawing a cartoon or writing a book or eloping with the wrong person, not only does the Muslim world have something in common with ISIS, it has too much in common with ISIS.” Maher implied a connection between FGM and violence against women with the Islamic faith, to which the charming Aslan seems to be providing a nuanced counterbalance, calling Maher “unsophisticated” and his arguments “facile.” His comments were lauded by many media outlets, including Salon and the Huffington Post.

Although we have become accustomed to the agenda-driven narrative from Aslan, we were blown away by how his undeniably appealing but patently misleading arguments were cheered on by many, with the Washington Post’s Erik Wemple going so far as to advise show producers not to put a show-host against Aslan “unless your people are schooled in religion, politics and geopolitics of the Muslim world.”

Only those who themselves aren’t very “schooled” in Islam and Muslim affairs would imply that Aslan does anything but misinform by cherry-picking and distorting facts.

Nearly everything Aslan stated during his segment was either wrong, or technically-correct-but-actually-wrong. We will explain by going through each of his statements in the hopes that Aslan was just misinformed (although it’s hard for us to imagine that a “scholar” such as Aslan wouldn’t be aware of all this).

Aslan contends that while some Muslim countries have problems with violence and women’s rights, in others like “Indonesia, women are absolutely 100 percent equal to men” and it is therefore incorrect to imply that such issues are a problem with Islam and “facile” to imply that women are “somehow mistreated in the Muslim world.”

Let us be clear here: No one in their right mind would claim that Indonesia, Malaysia, and Bangladesh are a “free and open society for women.” Happily, a few of them have enshrined laws that have done much to bring about some progress in equality between the sexes. But this progress is hindered or even eroded by the creeping strength of the notoriously anti-woman Sharia courts.

For example:

Indonesia has increasingly become more conservative. (Notoriously anti-women) Sharia courts that were “optional” have risen to equal status with regular courts in family matters. The conservative Aceh province even legislates criminal matters via Sharia courts, which has been said to violate fundamental human rights.

Malaysia has a dual-system of law which mandates sharia law for Muslims. These allow men to have multiple wives (polygyny) and discriminate against women in inheritance (as mandated by Islamic scripture). It also prohibits wives from disobeying the “lawful orders” of their husbands.
Bangladesh, which according to feminist Tahmima Anam made real advancements towards equality in its inception, also “created a barrier to women’s advancement.” This barrier? An article in the otherwise progressive constitution which states that “women shall have equal rights with men in all spheres of the state and of the public life” but in the realm of private affairs (marriage, divorce, inheritance, and child custody), “it acknowledges Islam as the state religion and effectively enshrines the application of Islamic law in family affairs. The Constitution thus does nothing to enforce equality in private life.”

And finally we come to Turkey, a country oft-cited by apologists due to its relative stability, liberalism, and gender equality. What they consistently choose to ignore is that historically, Turkey was militantly secular. We mean this literally: The country’s founder, Mustafa Kemal Atatürk, created a secular state and pushed Islam out of the public sphere (outlawing polygamy, child marriages, and giving divorce rights to women) through (at times, military) force. He even banned the headscarf in various public sectors and is believed by some to have been an atheist.

Only apologists would ignore the circumstances that led to Turkey’s incredible progress and success relative to the Muslim world, and hold it up as an example of “Islamic” advancement of women’s rights. In fact, child marriages (which continue to be widespread in rural Turkey), are often hidden due to the practice of “religious” marriages (Nikah) being performed without informing secular authorities. Turkey was recently forced to pass a law banning religious marriages with penalties imposed on imams for violations.

Aslan’s claim that Muslim countries “have elected seven women as their heads of state” is an example of “technically true, actually false” — a tactic we have often noted among religious apologists.

It is true that there have been seven female heads of state in Muslim-majority countries, but a closer inspection would reveal this has little to do with female empowerment and often has much more to do with the political power of certain families in under-developed parts of the world.

It is well-known that Benazir Bhutto, a woman, was democratically elected in Pakistan. What is not as well-known is that her advancement had much to do with her family’s power in her party (Pakistan People’s Party) and little to do with female empowerment. Her father was once Prime Minister of Pakistan, and she was elected to the position fresh from her exile in the West with little political experience of her own. After her assassination, her nineteen year old son assumed leadership of her political party — as was expected by many familiar with the power their family continued to hold.

Similarly, Sheikh Hasina (the current Prime Minister of Bangladesh) is the daughter of the founding father of the country, Sheikh Mujibur-Rehman. Khaleda Zia, the predecessor of Sheikh Hasina, assumed power over her party after the assassination of her husband — the seventh President of Bangladesh.

In addition, Megawati Sukarnopotri, former President of Indonesia, was the daughter of Sukarno, the founding father of Indonesia.

To anyone familiar with women’s rights around the world, neither Pakistan, Bangladesh, nor Indonesia can be considered states with a stellar track record. It is likely that in these cases, the power of political dynasties was the key factor in their success.

Furthermore, female heads of state were elected democratically in Turkey, Kyrgyzstan, and Kosovo. But, as before, a closer inspection reveals a complicated reality. All three states are secular, where religion was forcibly uprooted from the government — due to Atatürk (in the case of Turkey) or Communism (in the cases of Kyrgyzstan and Kosovo).

Predictably, Aslan fails to mention any of this.

Finally, we get to Aslan’s claim that it is “actually, empirically, factually incorrect” that female genital mutilation (FGM) is a “Muslim-country problem.” Rather, he believes it is a “central African problem.” He continues to state that “nowhere else in the Muslim, Muslim-majority states is female genital mutilation an issue.”

This is an absolutely ridiculous claim.

The idea that FGM is concentrated solely in Africa is a huge misconception and bandied about by apologists with citations of an Africa-focused UNICEF report which showed high rates of FGM in African countries. Apologists have taken that to mean that it is *only* Africa that has an FGM problem — even though FGM rates have not been studied in most of the Middle East or South and East Asia. Is it an academically sound practice to take a lack of study as proof of the non-existence of the practice? Especially when there is record of FGM common in Asian countries like Indonesia (study) and Malaysia? It is also present in the Bohra Muslim community in India and Pakistan, as well as in the Kurdish community in Iraq — Are they to be discounted as “African problems” as well?

We do not yet have the large scale data to confirm the rates of FGM around the world, but we can safely assume that it is quite a bit more than just an “African problem.” It is very likely that FGM *did* originate in the Middle East or North Africa, but its extensive prevalence in Muslim-majority countries should give us pause. We are not attempting to paint FGM as only an Islamic problem but rather that Islam does bear some responsibility for its spread beyond the Middle East-North Africa region and for its modern prevalence.

So is there any credence to the claim that Islam supports FGM? In fact, there is. To name two, the major collections of the Hadith Sahih Muslim 3:684 and Abu Dawud 41:5251 support the practice. Of the four major schools of thought in Sunni Islam, two mandate FGM while two merely recommend it. Unsurprisingly, in the Muslim-majority countries dominated by the schools which mandate the practice, there is evidence of widespread female circumcision. Of particular note: None of the major schools condemn the practice.

This isn’t the first time Reza has stated half-truths in defense of his agenda. In his book No God But God, he misleads readers about many issues including the age of Muhammad’s child-bride Aisha. Scripture unanimously cites Aisha’s betrothal at age 6 or 7 and consummation at 9. Similarly, he quotes Mariya the Copt as being a wife of the prophet when overwhelming evidence points to her being Muhammad’s concubine.

We believe that Islam badly needs to be reformed, and it is only Muslims who can truly make it into a modern religion. But it is the likes of Reza Aslan who act as a deterrent to change by refusing to acknowledge real complications within the scripture and by actively promoting half-truths. Bigotry against Muslims is a real and pressing problem, but one can criticize the Islamic ideology without treating Muslims as themselves problematic or incapable of reform.

There are true Muslim reformists who are willing to call a spade a spade while working for the true betterment of their peoples — but their voices are drowned out by the noise of apologists who are all-too-often aided by the Western left. Those who accept distortions in order to hold on to a comforting dream-world where Islamic fundamentalism is merely an aberration are harming reform by encouraging apologists.


Tuesday, September 30, 2014

The Upshot - Where Are the Hardest Places to Live in the U.S.?

From The Upshot...

Green means life is good and orange means not so good according to a collection of data points by The Upshot.

If you live in the Midwest, or on either coast, or even in parts of Texas and Florida you may be better off than the rest of the country.

See what you think and then ask why?

Are there more opportunities for reform in government, education, the labor market, earth-care, and transportation?

Do they work well together in open communities that communicate well with one another?

Has weather been a contributing factor to these areas? If not, then why?

Have the green population areas worked harder at assimilating disparate people-groups and cultures to achieve this success? Are they less boundary-oriented?

Are the green areas more open-minded, less traditional, more progressive?

As you can tell from the data points below the sociological interpretation of the map of America to these and other questions remains silent.

Nonetheless, they are intriguing questions to ask of communities re how they tick and what makes them tick so successfully.

R.E. Slater
September 30, 2014
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A composite ranking of where Americans are healthy and wealthy, or struggling.
Interactive Map link

June 26, 2014

Annie Lowrey writes in the Times Magazine this week about the troubles of Clay County, Ky., which by several measures is the hardest place in America to live.

The Upshot came to this conclusion by looking at six data points for each county in the United States:  education (percentage of residents with at least a bachelor’s degree), median household income, unemployment rate, disability rate, life expectancy and obesity. We then averaged each county’s relative rank in these categories to create an overall ranking.

(We tried to include other factors, including income mobility and measures of environmental quality, but we were not able to find data sets covering all counties in the United States.)

The 10 lowest counties in the country, by this ranking, include a cluster of six in the Appalachian Mountains of eastern Kentucky (Breathitt, Clay, Jackson, Lee, Leslie and Magoffin), along with four others in various parts of the rural South: Humphreys County, Miss.; East Carroll Parish, La.; Jefferson County, Ga.; and Lee County, Ark.

SLIDE SHOW|12 Photos: The Hardest Place to Live in AmericaCredit: Luke Sharrett for The New York Times

We used disability — the percentage of the population collecting federal disability benefits but not also collecting Social Security retirement benefits — as a proxy for the number of working-age people who don’t have jobs but are not counted as unemployed. Appalachian Kentucky scores especially badly on this count; in four counties in the region, more than 10 percent of the total population is on disability, a phenomenon seen nowhere else except nearby McDowell County, W.Va.

Remove disability from the equation, though, and eastern Kentucky would still fare badly in the overall rankings. The same is true for most of the other six factors.

The exception is education. If you exclude educational attainment, or lack of it, in measuring disadvantage, five counties in Mississippi and one in Louisiana rank lower than anywhere in Kentucky. This suggests that while more people in the lower Mississippi River basin have a college degree than do their counterparts in Appalachian Kentucky, that education hasn’t improved other aspects of their well-being.

As Ms. Lowrey writes, this combination of problems is an overwhelmingly rural phenomenon. Not a single major urban county ranks in the bottom 20 percent or so on this scale, and when you do get to one — Wayne County, Mich., which includes Detroit — there are some significant differences. While Wayne County’s unemployment rate (11.7 percent) is almost as high as Clay County’s, and its life expectancy (75.1 years) and obesity rate (41.3 percent) are also similar, almost three times as many residents (20.8 percent) have at least a bachelor’s degree, and median household income ($41,504) is almost twice as high.

Wayne County may not make for the best comparison — in addition to Detroit, it includes the Grosse Pointes and some other wealthy suburbs that could be pulling its rankings up. But St. Louis, another struggling city, stands alone as a jurisdiction for statistical purposes and ranks even higher over all, slightly, with better education and lower unemployment making up for a median household income ($34,384) that is lower than Wayne County’s but still quite a bit higher than Clay County’s $22,296.

At the other end of the scale, the different variations on our formula consistently yielded the same result. Six of the top 10 counties in the United States are in the suburbs of Washington (especially on the Virginia side of the Potomac River), but the top ranking of all goes to Los Alamos County, N.M., home of Los Alamos National Laboratory, which does much of the scientific work underpinning the U.S. nuclear arsenal. The lab directly employs one out of every five county residents and has a budget of $2.1 billion; only a fraction of that is spent within the county, but that’s still an enormous economic engine for a county of just 18,000 people.

Here are some specific comparisons: Only 7.4 percent of Clay County residents have at least a bachelor’s degree, while 63.2 percent do in Los Alamos. The median household income in Los Alamos County is $106,426, almost five times what the median Clay County household earns. In Clay County, 12.7 percent of residents are unemployed, and 11.7 percent are on disability; the corresponding figures in Los Alamos County are 3.5 percent and 0.3 percent. Los Alamos County’s obesity rate is 22.8 percent, while Clay County’s is 45.5 percent. And Los Alamos County residents live 11 years longer, on average — 82.4 years vs. 71.4 years in Clay County.

Clay and Los Alamos Counties are part of the same country. But they are truly different worlds.


Four Teachings of Jesus That Everybody Gets Wrong



The Parables of Jesus by James Christenson


4 teachings from Jesus that everybody gets wrong
http://religion.blogs.cnn.com/2014/09/21/four-teachings-from-jesus-that-everybody-gets-wrong/?sr=fb092114jesusteachings7pstorylink

by Amy-Jill Levine, special to CNN
September 21, 2014

(CNN) – It was once said, “religion is designed to comfort the afflicted and to afflict the comfortable.”

Jesus’ parables – short stories with moral lessons – were likewise designed to afflict, to draw us in but leave us uncomfortable.

These teachings can be read as being about divine love and salvation, sure. But, their first listeners – first century Jews in Galilee and Judea – heard much more challenging messages.

Only when we hear the parables as Jesus’ own audience did can we fully experience their power and find ourselves surprised and challenged today.

Here are four examples of Jesus’ teachings that everybody gets wrong:


Return of the Prodigal Son to the Father


1. The 'Parable of the Prodigal Son'

This parable is usually seen as a story of how our “Father in heaven” loves us regardless of how despicable our actions. This is a lovely message, and I would not want to dismiss it.

It is not, however, what first-century Jews would have heard. Jesus’ Jewish audience already knew that their “Father in heaven” was loving, forgiving, and compassionate.

It is Luke who sets up a message of repenting and forgiving. Luke prefaces our parable with two shorter ones: the Parables of the Lost Sheep and the Lost Coin.

The evangelist concludes them with, “There will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.”

But is this really what the parables are about? Jesus was not talking about ovine sin or coinage cupidity; sheep don’t feel guilty and coins don’t repent.

Moreover, the man loses the sheep; the woman loses her coin. But God does not “lose us.”

The first two parables are not about repenting and forgiving. They are about counting: The shepherd noticed one sheep missing out of 100, and the woman noticed one coin missing from 10.

And they searched, found, rejoiced, and celebrated. In doing so, they set up the third parable. The Prodigal Son story begins: “There was a man who had two sons … ”

If we focus on the one prodigal son, we mishear the opening. Every biblically literate Jew would know that if there are two sons, go with the younger: Abel over Cain, Isaac over Ishmael, Jacob over Esau, Ephraim over Manasseh.

But parables never go the way we want. We cannot identify with junior, who “squandered all he had in dissolute living.”

Next, if we see the father as surprising when he welcomes junior home, we mishear again. Dad is simply delighted that junior has returned: He rejoices and throws a party. If we stop here, we’ve failed to count.

The older brother – remember him? – hears music and dancing. Dad had enough time to hire the band and the caterer, but he never searched for his older son. He had two sons, and he didn’t count.

Our parable is less about forgiving and more about counting, and making sure everyone counts. Whom have we lost? If we don’t count, it may be too late.


The 'Good Samaritan' by David Teniers the younger after Francesco Bassano.


2. The 'Parable of the Good Samaritan'

Our usual understanding of this famous story goes astray in several ways. Here are two.

First, readers presume that a priest and Levite bypass the wounded man because they are attempting to avoid becoming “unclean.” Nonsense.

All this interpretation does is make Jewish Law look bad. The priest is not going up to Jerusalem where purity would be a concern – he is “going down” to Jericho.

No law prevents Levites from touching corpses, and there are numerous other reasons why ritual purity is not relevant here.

Jesus mentions priest and Levite because they set up a third category: Israelite. To mention the first two is to invoke the third.

If I say, “Larry, Moe …” you will say “Curly.” However, to go from priest to Levite to Samaritan is like going from Larry to Moe to Osama bin Laden.

That analogy leads us to the second misreading.

The parable is often seen as a story of how the oppressed minority – immigrants, gay people, people on parole – are “nice” and therefore we should check our prejudices.

Samaritans, then, were not the oppressed minority: They were the enemy. We know this not only from the historian Josephus, but also from Luke the evangelist.

Just one chapter before our parable, Jesus seeks lodging in a Samaritan village, but they refuse him hospitality.

Moreover, Samaria had another name: Shechem. At Shechem, Jacob’s daughter Dinah is raped or seduced by the local prince. At Shechem, the murderous judge Abimelech is based.

We are the person in the ditch, and we see the Samaritan. Our first thought: “He’s going to rape me. He’s going to murder me.”

Then we realize: Our enemy may be the very person who will save us. Indeed, if we simply ask “where is Samaria today?” we can see the import of this parable for the Israeli/Palestinian crisis.


Parable of the Workers in the Vineyard, c.1769
Akademie der bildenden Künste, Vienna


3. The 'Parable of the Laborers in the Vineyard'

This parable tells the story of a series of workers who come in at different points of the day, but the owner pays them all the same amount.

The parable is sometimes read with an anti-Jewish lens, so that the first-hired are the “Jews” who resent the gentiles or the sinners entering into God’s vineyard. Nonsense again.

Jesus’ first listeners heard not a parable about salvation in the afterlife but about economics in present. They heard a lesson about how the employed must speak on behalf of those who lack a daily wage.

They also discovered a prompt for people with resources: Attend to those who do not have jobs, and make sure everyone has what is needed.

Jesus does not invent this idea of advocating for the unemployed and sharing resources. The same concerns occur in Jewish tradition from King David onward. But, unless we know the biblical and historical sources, again we will mishear the parable.


Domenico Fetti - The Parable of the Precious Pearl or The Pearl of Great Price


4. The 'Parable of the Pearl of Great Price'

This parable describes a man who sells everything in order to obtain his prized pearl. It is usually allegorized to tell us about the centrality of faith, or the church, or Jesus, or the Kingdom of Heaven. But commentators cannot conclude what the pearl represents.

Perhaps they are looking in the wrong place.

We don’t recognize the parable’s initial absurdity today – the merchant (a wholesaler who sells us what we don’t need at a price we cannot afford) sells everything he has for a pearl.

He can’t eat it, or sit on it; it will not cover much if it’s all he wears. But, he thinks this pearl will fulfill him.

What if the parable challenges us to determine our own pearl of great price? If we know our ultimate concern, we should be less acquisitive. We won’t sweat the small stuff.

More, we become better able to love our neighbors, because we will know what is most important to them.

Jesus’ short stories provoke us because they tell us what, somehow, we already know to be true, but don’t want to acknowledge.

I am not a Christian, but I hear profound messages in these parables. If I as an outsider can be so moved by Jesus’ stories, surely people who worship him as Lord and Savior can appreciate them even more.

---

Amy-Jill Levine is the author of "Short Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi," and a professor of New Testament and Jewish Studies at Vanderbilt University Divinity School and College of Arts and Sciences. The views expressed in this column belong to Levine.


Monday, September 29, 2014

Book Reviews - Theologies of Creation, edited by Thomas Jay Oord


Nightmare, Jessica Ball, Artprize 2014 entry

Introduction

A friend of mine, Nazarene and Wesleyan theologian Thomas Oord, has recently edited a book delving into the dark territories of creatio ex nihilo (creation out of nothing) and its newest theological rivals. If one concedes that the creation story of Genesis is served neither by a literalistic interpretation nor a scientific one (Christian Intelligent Design or Young Earth creation theories) but must be read from within its ancient culture and mindset, then at the lowest level of argumentation is that of one's hermeneutic. Meaning, how does the biblical reader approach the bible to most appropriately interpret it pages within its contextual, grammatical, and linguistic vernaculars. And subsequently, having done the best one can do in these areas, how may the bible's ancient pages then be read for today's contemporary, post-modern societies.

How Do We Read the Bible?

When it comes to the creation story of the universe, earth, its life forms, and particular of Adam and Eve, the older "biblical" non-scientific theologies can no longer bear up under the burden of scientific discoveries as related to the formation of our cosmos, earth-and-biological sciences, and the time structures earlier ancients had once assumed. Evolutionary science has changed the theological landscape demanding that the classically trained theologian must elevate and better inform his or her's theology if the Bible is to remain relevant to today's more sceptical audiences. If not, the pages of Scripture will quickly slip into the realm of disbelief, myth, and magic.

As a result, what has more recently arisen within theological disciplines have been studies into (i) narrative theology drawing upon biblical theme and story development; (ii) a reappraisal of how biblical myths and parables are positioned within the general arguments for faith and belief of the Bible; (iii) a deep and pervasive questioning of the church's most basic doctrines and dogmas compared to contemporary history, event, and the social sciences; (iv) a reappraisal of human culture itself from the aspect of its religious drivers and existentially held beliefs and religious traditions; (v) a likewise reappraisal of even the cultural drivers of philosophy from its earlier Enlightenment traditions of proof v. counterproof, logical statements, and deduction, towards a greater realization that human interaction, language, and even thought forms are imperfect, metaphorical, symbolic, relational to time and things, and linguistically ambiquous; and lastly, that (vi) global events and technology itself has forced societies to relearn how to communicate with one another in a rapidity of exchange of ideas that are fluid, errantly premised, semi-permeable, a/temporal, and without commonality of background and experience.

Consequently, the biblical reader must contend with his or her own social and personal backgrounds, life experiences, knowledge, and training that certainly have questioned the most basic approaches to the Christian faith and its ground of belief in the God's Word. So then, does one defend the Bible? Does one contend for the Bible? Do we give up and consider it simply a fallible human document with lots of warts and wear to its hidebound spine over the past many centuries of the ernest church? Or do we perhaps question our own needs for the kind of Bible that we must insist upon reading when approaching God and His holy revelation to mankind? Perhaps the best answer is "all of the above."

As the reader can plainly see then, the questions, problems, and logicisms of religion can create a confused mass of words and ideas, thoughts and beliefs, that can break up the unity of the church and its assemblies of faith around the world and within nations themselves. Pitting denomination against denomination. Bible groups against traditional Protestant and Catholic grounps. Literalists against revisionists. Classicists against newer theologies and traditions. And all of a sudden what should have been a unified fellowship centered in Christ has become disenchanted, divested, and destroyed. What once was considered plain has become darkened causing many Christians to give up and created their own boundary-line rules for faith and life.

Which of course, is no answer at all, and is actually worse in many cases when falling back upon one's own desired outcomes that themselves require a deep re-righting of own "Christian faith." A faith that pretends to be real when in reality it has become unreal, unbiblical, mythical, and magical itself. And for those wishing to depart from a society for whatever reason into a form of Quakerism is to refuse God's presence and power in contemporary life. To refuse God's gift of life and persistence by moving backwards towards unloving judgments and actions, unjust behaviors, and unrighteous beliefs distrusting God's power to change our hearts and lives, heads and beliefs.

But this is hard work. And it is rightly the hard work of the Spirit upon our hard hearts. But the Scripture says again and again to not give up the faith in despair but to live unto our Lord and Savior Jesus Christ and in the redemption that He has brought into this life we now live. Not later but now. For God's Kingdom reigns now as later and we are encouraged to live within its reality all the days of our earth-bound, present-day lives.

So How Do We Read Genesis 1-2?

To approach Genesis 1 and 2 is to ask the most fundamental questions we may have... Is there a God and how can we hear/know Him? The Bible itself assures us that there is a God and that He has spoken. And that we must be a little more sophisticated as postmodern-day readers 2000 to 4000 years removed from the actuality of the events themselves.... (Say, from Genesis 12 forward beginning with Abraham if we discount the ancient (or mythic) re-telling of earth's primordial histories of earth and mankind.)

Which brings us back to today's subject... just how do we read Genesis 1 and 2?

For this author here, if I were to lead out with a desire to remain theologically orthodox then I might read Genesis 1-2 from the perspective of creatio Dei, meaning God my Creator. If I wish to lead out with a theology of fellowship and love towards my fellow brothers and sisters in the Lord then perhaps I read of God's creation in terms of creatio amore, or created in love, empahsizing the love of God for man, and man's responsibility to love each another (which may then help us with difficult subjects like enslaving, impoverishing, oppressing, or despising others).

And if one wishes to be more scientifically attuned to the quantum sciences of today that deal with chaos and disorder then creatio ex continua, or creation that continues, that is, one that re-orders chaos towards redemption and shalom, may be the way to go. This was the German theologian Wolfhart Pannenberg's position. (For the science behind this please refer to the article The Science Behind "Creatio Continua" versus "Creatio Ex Nihilo" (Process v. Classical Thought) as perhaps a beginning place).




So then, why are many Christians rethinking the old medieval arguments of creatio ex nihilo? A quick search of Wikipedia under the title of the same reveals the following:

Wikipedia

Opposition within modern Christian theology

Bruce K. Waltke wrote an extensive biblical study of creation theology that argues creation from chaos rather than nothing based on the Hebrew Torah and the New Testament texts. This work was published by the Western Conservative Baptist Seminary in 1974 and again in 1981. On a historical basis, many scholars agree that the doctrine of creatio ex nihilo was not the original intent of the Biblical authors, but instead a change in the interpretation of the texts which began to evolve in the mid-second century A.D. in the atmosphere of Hellenistic philosophy. The idea solidified around 200 A.D. in arguments and in response to the Gnostics, Stoics, and Middle Platonists.

Thomas Jay Oord (born 1965), a Christian philosopher and theologian, argues that Christians should abandon the doctrine of creatio ex nihilo. Oord points to the work of biblical scholars, such as Jon D. Levenson, who points out that the doctrine of creatio ex nihilo does not appear in Genesis. Oord speculates that God created our particular universe billions of years ago from primordial chaos. [Philosophically,] this chaos did not predate God, however, for God would have created the chaotic elements as well. Oord suggests that God can create all things without creating from absolute nothingness.

Oord offers nine objections to creatio ex nihilo:

Theoretical problem: One cannot conceive of absolute nothingness.

Biblical problem: Scripture – in Genesis, 2 Peter, and elsewhere – suggests creation from something (water, deep, chaos, etc.), not creation from absolutely nothing.

Historical problem: The Gnostics Basilides and Valentinus first proposed creatio ex nihilo on the basis of assuming the inherently evil nature of creation, and in the belief that God does not act in history. Early Christian theologians adopted the idea to affirm the kind of absolute divine power that many Christians now reject.

Empirical problem: We have no evidence that our universe originally came into being from absolutely nothing.

Creation-at-an-instant problem: We have no evidence in the history of the universe after the big bang that entities can emerge instantaneously from absolute nothingness. As the earliest philosophers noted, out of nothing comes nothing (ex nihilo, nihil fit) [not something].

Solitary power problem: Creatio ex nihilo assumes that a powerful God once acted alone. But power, as a social concept, only becomes meaningful in relation to others.

Errant revelation problem: The God with the capacity to create something from absolutely nothing would apparently have the power to guarantee an unambiguous and inerrant message of salvation (for example: inerrant Bible). An unambiguously clear and inerrant divine revelation does not exist.

Problem of Evil: If God once had the power to create from absolutely nothing, God essentially retains that power. But a God of love with this capacity appears culpable for failing to prevent evil.

Empire Problem: The kind of divine power implied in creatio ex nihilo supports a theology of empire, based upon unilateral force and control of others. [as vs. free will theology]

Process theologians argue that humans have always related a God to some “world” or another. They also claim that rejecting creatio ex nihilo provides the opportunity to affirm that God has everlastingly created and related with some realm of non-divine actualities or another (compare continuous creation or steady state theory). According to this alternative God-world theory, no non-divine thing exists without the creative activity of God, and nothing can terminate God's necessary existence.

- Wikipedia

And with that let me introduce Tom's newest 2014 editorial work based upon the thoughts and pens of many different authors. I have also included his earlier 2009 work dealing with the same subject which lately has gone out of print.

Shalom.

R.E. Slater
September 29, 2014


How Time Began (Time Arrows)

Inflation Theory




* * * * * * * * *

Creatio Ex Nihilo and Its New Rivals
http://thomasjayoord.com/index.php/blog/archives/creatio_ex_nihilo_and_new_rivals/#.VCl5GvldUy4

by Thomas Jay Oord
September 26, 2014

Routledge sent copies yesterday of a new book I edited, Theologies of Creation: Creatio Ex Nihilo and Its New Rivals. It explores current thinking about creation out of nothing, and several essays propose alternative theories of creation.

Of course, humans have long wondered about the origin of the universe. And such questions are especially alive today as physicists offer metaphysical theories to account for the emergence of creation.

Those who believe in God have attributed the universe’s origin to divine activity. Many claim God created something from absolute nothingness: creatio ex nihilo. The venerable doctrine of creatio ex nihilo especially emphasizes God’s initial creating activity.

Some contributors to this book explore new reasons creatio ex nihilo should continue to be embraced today. But other contributors question the viability of creation from nothing and offer alternative initial creation options in its place. These new alternatives explore a variety of options in light of recent scientific work, new biblical scholarship, and both new and old theological traditions.

I especially want to thank those who contributed essays to the book, which include Philip Clayton, Catherine Keller, Michael Lodahl, Richard Rice, Mary-Jane Rubenstein, Marit Trelstad, Eric Vail, Stephen Webb, Michael Zbaraschuk. I also contributed an essay to the book. Please consider getting a copy and wrestling with the issues of creation from nothing (or something)!


Amazon link

Amazon Book Description

Humans have long wondered about the origin of the universe. And such questions are especially alive today as physicists offer metaphysical theories to account for the emergence of creation. Theists have attributed the universe’s origin to divine activity, and many have said God created something from absolute nothingness. The venerable doctrine of creatio ex nihilo especially emphasizes God’s initial creating activity. Some contributors to this book explore new reasons creatio ex nihilo should continue to be embraced today. But other contributors question the viability of creation from nothing and offer alternative initial creation options in its place. These new alternatives explore a variety of options in light of recent scientific work, new biblical scholarship, and both new and old theological traditions.

Biography

Thomas Jay Oord is a theologian, philosopher, and scholar of multi-disciplinary studies. He is the author or editor of about twenty books, and he is professor at Northwest Nazarene University, in Nampa, Idaho. Oord is known for his contributions to research on love, altruism, open and relational theology, issues in science and religion, Wesleyan/Holiness/Church of the Nazarene thought, New Evangelical theology, and postmodernism. He is or has been president of several scholarly societies. Oord blogs frequently at his website: http://thomasjayoord.com


Amazon link

Amazon Book Description

For Christians, a strange dislocation often seems to exist between the ecological crisis and a heritage that includes a Creator God. This book turns to the prophetic tradition - a tradition generated in the dislocation of crises in the past. Drawing this tradition into engagement with the ecological humanities, and with ministry studies, the author discovers root memories that hold. Here is wisdom and that could unleash our passion and energy by challenging us to attend to Earth's cry.


Wipf and Stock Publishers Description
https://wipfandstock.com/store/Divine_Grace_and_Emerging_Creation_Wesleyan_Forays_in_Science_and_Theology_of_Creation

Wesleyans and Wesleyan theology have long been interested in the sciences. John Wesley kept abreast of scientific developments in his own day, and he engaged science in his theological construction. Divine Grace and Emerging Creation offers explorations by contemporary scholars into the themes and issues pertinent to contemporary science and Wesleyan Theology.

In addition to groundbreaking research by leading Wesleyan theologians, Jürgen Moltmann contributes an essay. Moltmann's work derives from his keynote address at the joint Wesleyan Theological Society and Society for Pentecostal Studies meeting on science and theology at Duke University.

Other contributions address key contemporary themes in theology and science, including evolution, ecology, neurology, emergence theory, intelligent design, scientific and theological method, and biblical cosmology. John Wesley's own approach to science, explored by many contributors, offers insights for how two of humanity's central concerns—science and theology—can now be understood in fruitful and complementary ways.