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

-----

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

Monday, February 1, 2016

10 Signs Your'e an Outgoing Introvert (Ambivert)



10 SIGNS YOU’RE AN OUTGOING INTROVERT
http://introvertdear.com/2015/10/28/signs-youre-an-outgoing-introvert/

by Jenn Granneman
October 28, 2015

So you just found out you’re an introvert. Now you have a new way of understanding yourself and how you relate to the world. You can’t get enough of your new identity, so you’re reading every listicle and blog post about introverts that graces your Facebook news feed. Some articles describe you with frightening accuracy: you like spending time alone, you prefer calm environments, you often think deeply and reflect, and you’d rather text than call.

Yet other articles don’t resonate with you at all: you don’t sit home alone every weekend watching Netflix in your pajamas and you actually enjoy the occasional party. You start to wonder, am I really an introvert?

Bottom line: if you need downtime after socializing, you probably are an introvert. What you actually are is an outgoing introvert.

Introversion and extroversion are not black and white. Think of a continuum with introversion on one end and extroversion on the other. Some people fall closer to the introverted end, while others are near the middle. There’s actually a word for these middle-of-the-road people: ambiverts. An ambivert is someone who displays characteristics of both introversion and extroversion.

Are you an outgoing introvert (or an ambivert)?

Here are 10 signs that you might be:

1. Your energy level is closely tied to your environment. You’re sensitive to how your surroundings look, what kind of music is being played, how many people are present and the volume level of the room. The ambiance of a bar or restaurant can either energize or drain you, depending on if the place fits your preferences. Likewise, a loud rock concert in a crowded stadium might be overwhelming but an up-close-and-personal acoustic set at your favorite local music club relaxes you.

2. You find people to be both intriguing and exhausting. People watching? Yes. Meeting new people and hearing their life stories? Fascinating. Spending every weeknight hanging out with a different group of friends? Not a chance—as much as you enjoy people, you can only endure so much socializing before you need downtime. After a busy weekend or a long day at work, you feel the need to disappear and recharge by being alone or with just one other person (a best friend, a trusted roommate or your significant other).

3. Certain people and interactions drain you while others actually recharge you. You have a few friends who you could hang out with for practically forever. It seems like you never run out of things to talk about and being with them is just easy. You actually feel better after spending time with them, not drained. Other people eventually tire or bore you and you need to get away. Being alone is better than settling for second-rate company.

4. You can be charming but also deeply introspective and reflective. You make small talk when it’s expected of you because you know it can lead to deeper, more authentic conversation. People feel comfortable around you, and you easily get others talking and opening up about themselves. When you’re out on a Saturday night, you make sure your friends have a good time. However, most people don’t realize how “in your head” you really are. Although you appear easy-going and chatty, inside, your mind is always going.

5. When you feel rested and recharged, you reach out to others. Often you’re the one who gets all your friends together on the weekend. Or maybe you organize the weekly after-work happy hour or throw parties at your house. Playing the host allows you to socialize on your own terms. You get to set the parameters, like what time the event starts, where it will happen and who is invited. But when you’re feeling drained, like a true introvert, you go silent and hibernate at home. This is when the Netflix + pajamas thing makes sense.

6. You need time to warm up in social situations. But once you feel comfortable with someone, you have no trouble chatting. Likewise, you won’t spill your entire life story to someone within the first half hour of meeting them, but you will reveal personal details when trust is built up. The more someone gets to know you, the more your quirky personality (and your cherished inner world—the part of you that feels most authentic) comes out.

7. It actually takes less energy to say what’s on your mind than to make small talk. Introverts like talking about ideas or connecting authentically. Fake small talk bores you and drains your life force.

8. You’re selectively social. It’s hard to find people you click with, so you only have a few close friends. But you’re okay with that. You’d rather make your limited “people” energy count by investing it into relationships that are truly fulfilling.

9. You have no interest in trying to prove yourself in a crowd of strangers.“Working the room” isn’t your thing. Nor do you feel the need to draw a lot of attention to yourself. You’re content hanging out at the edges of the party, talking to just one or two people.

10. You’re often confused for an extrovert. Your friends and family don’t buy that you’re an introvert because you’re just so social. In fact, it may have taken a while for you to realize you’re an introvert because you play the extrovert so well. Now you find yourself constantly having to explain your introversion and how you get your energy, but people still don’t get it.

Keep in mind there’s no wrong way to do introversion. It’s all about understanding your needs and honoring your own style—even if that means being the life of the party one night then binge watching Netflix alone the next night.

Are you an introvert? What’s your personality type? We recommend this free, quick test from our partner Personality Hacker.

Sunday, January 31, 2016

Shorts - What Does a Post-Christian Church Look Like?




Sunday Morning Thoughts

"What would a Post-Christian gospel look like? What would a Post-Christian church be formed around? And what would be its Post-Christian mission?"

In the old days this might be known as the subversive gospel. But of course enlightenment has come with Holy Spirit event and change. For myself, as for many others, it will be a welcomed relief from the past several decades of misdirection into unchurchlike activities, behaviors, and societal rants. The short of it is it'll be the same but the long of it is it'll be contemporarily different.

So then, here's what a post-Christian church might look like for starters...

Firstly, it'll be full of sinners saved by grace and deeply devoted to equality of fellowship with one another and to the world reading a bible more gracious than judgmental.

Next, as the church reformats and repents, a more authentic, more selfless church will emerge to serve, share, embrace, and welcome all of humanity without codes, conducys, and qualifications.

Too, the gatherings will become less about itself and more about Jesus and the world he loves.

In the future church, being right will be less important than doing right. Sure, that involves social justice and meeting physical needs, but it also involves treating people with kindness, compassion in every day life, and attending to their spiritual well being.

It is also the kind of outward focus that drove the rapid expansion of the first century church.

And the post-Christian church will be all about adaptive mission and innovative model. Not building programs. Not fund raising. And not divisive political speeches centered around ungodly capitalist values.

This is the hope of the redeemed and the glory of God undefeated by evil or by false prophets believing their own "interpretive take" on the gospel as the true word of God.

R.E. Slater
January 31, 2016
* * * * * * * *



10 predictions about the future Church and shifting attendance patterns
http://www.christianweek.org/10-predictions-future-church-shifting-attendance-patterns/

by CAREY NIEUWHOF, ChristianWeek Columnist
January 25, 2016

Every generation experiences change.

But sometimes you sense you’re in the midst of truly radical change, the kind that happens only every few centuries. Increasingly, I think we’re in such a moment now.

Those of us in in Western culture who are over age 30 were born into a culture that could conceivably still be called Christian. Now, as David Kinnaman at the Barna Group has shown, even in America, people who are churchless (having no church affiliation) will soon eclipse the churched.

In addition, 48% of Millennials (born between 1984-2002) can be called post-Christian in their beliefs, thinking and worldview.

I think the change we’re seeing around us might one day be viewed on the same level as what happened to the church after Constantine’s conversion or after the invention of the printing press. Whatever the change looks like when it’s done, it will register as a seismic shift from what we’ve known.

So what will the future church be like? And how should you and I respond?

Predictions…Really?

Okay, before we get going, a few things.

I realize making predictions can be a dangerous thing. Maybe even a bit ridiculous . But I want to offer a few thoughts because I’m passionate about the mission of the church.

So, borne out of a love for the gathered church, I offer a few thoughts. Consider it thinking in pencil, not ink.

While no one’s really sure of what’s ahead, talking about it at least allows us to position our churches for impact in a changing world.

10 Predictions About the Future Church

So what’s likely for the future church? Here are 10 things I see.

1. The potential to gain is still greater than the potential to lose

Every time there is a change in history, there’s potential to gain and potential to lose.

I believe the potential to gain is greater than the potential to lose. Why?

As despairing or as cynical as some might be (sometimes understandably) over the church’s future, we have to remind ourselves that the church was Jesus’ idea, not ours.

The reports of the church’s death are greatly exaggerated

It will survive our missteps and whatever cultural trends happen around us. We certainly don’t always get things right, but Christ has an incredible history of pulling together Christians in every generation to share his love for a broken world.

As a result, the reports of the church’s death are greatly exaggerated.

2. Churches that love their model more than the mission will die

That said, many individual congregations and some entire denominations won’t make it. The difference will be between those who cling to the mission and those who cling to the model.

When the car was invented, it quick took over from the horse and buggy. Horse and buggy manufacturers were relegated to boutique status and many went under, but human transportation actually exploded. Suddenly average people could travel at a level they never could before.

The mission is travel. The model is a buggy, or car, or motorcycle, or jet.

Look at the changes in the publishing, music and even photography industry in the last few years.

See a trend? The mission is reading. It’s music. It’s photography. The model always shifts….moving from things like 8 tracks, cassettes and CDs to MP3s and now streaming audio and video.

In the future, churches that love their model
more than their mission will die.

Companies that show innovation around the mission (Apple, Samsung) will always beat companies that remain devoted to the method (Kodak).

Churches need to stay focused on the mission (leading people into a growing relationship with Jesus) and be exceptionally innovative in our model.

3. The gathered church is here to stay

Read the comments on this blog or any other church leader blog and you would think that some Christians believe the best thing to do is to give up on Christian gatherings of any kind.

This is naive.

While some will leave, it does not change the fact that the church has always gathered because the church is inherently communal. Additionally, what we can do gathered together far surpasses what we can do alone. Which is why there will always be an organized church of some form.

The church will always gather. What Christians can do together
far surpasses what we can do alone.

So while our gatherings might shift and look different than they do today, Christians will always gather together to do more than we ever could on our own.

4. Consumer Christianity will die and a more selfless discipleship will emerge

Consumer Christianity asks What can I get from God? It asks, What’s in it for me?

That leads us to evaluate our church, our faith, our experience and each other according to our preferences and whims. In many respects, even many critics of the church who have left have done so under the pull of consumer Christianity because ‘nothing’ meets their needs.

All of this is antithetical to the Gospel, which calls us to die to ourselves—to lose ourselves for the sake of Christ.

As the church reformats and repents,
a more authentic, more selfless church will emerge.

As the church reformats and repents, a more authentic, more selfless church will emerge. Sure, we will still have to make decisions about music, gathering times and even some distinctions about what we believe, but the tone will be different. When you’re no longer focused on yourself and your viewpoint, a new tone emerges.

5. Sundays will become more about what we give than what we get

The death of consumer Christianity will change our gatherings.

Our gatherings will become less about us and more about Jesus and the world he loves. Rather than a gathering of the already-convinced, the churches that remain will be decidedly outsider-focused. And word will be supplemented with deeds.

In the future church, being right will be less important than doing right. Sure, that involves social justice and meeting physical needs, but it also involves treating people with kindness, compassion in every day life and attending to their spiritual well being.

This is the kind of outward focus that drove the rapid expansion of the first century church.

In the future church, being right will be less important than doing right.

That’s why I’m very excited to be part of a group of churches that has, at its heart, the desire to create churches unchurched people love to attend. While the expression of what that looks like may change, the intent will not.

6. Attendance will no longer drive engagement; engagement will drive attendance

Currently, many churches try to get people to attend, hoping it drives engagement.

In the future, that will flip. The engaged will attend, in large measure because only the engaged will remain.

If you really think about this…engagement driving attendance is exactly what has fuelled the church at its best moments throughout history. It’s an exciting shift.

7. Simplified ministries will complement people’s lives, not compete with people’s lives

For years, the assumption has been that the more a church grew, the more activity it would offer.

The challenge, of course, is that church can easily end up burning people out. In some cases, people end up with no life except church life. Some churches offer so many programs for families that families don’t even have a chance to be families.

Simplified churches will complement people’s witness,
not compete with people’s witness.

The church at its best has always equipped people to live out their faith in the world. But you have to be in the world to influence the world.

Churches that focus their energies on the few things the church can uniquely do best will emerge as the most effective churches moving forward. Simplified churches will complement people’s witness, not compete with people’s witness.

8. Online church will supplement the journey but not become the journey

There’s a big discussion right now around online church. I think in certain niches online church might become the church for some who simply have no other access to church.

But there is something about human relationship that requires presence. Because the church at its fullest will always gather, online church will supplement the journey. I believe that online relationships are real relationships, but they are not the greatest relationships people can have.

Think of it like meeting someone online. You can have a fantastic relationship. But if you fall in love, you ultimately want to meet and spend your life together.

So it is with Jesus, people and the church.

9. Online church will become more of a front door than a back door

There’s no question that today online church has become a back door for Christians who are done with attending church.

While online church is an amazing supplement for people who can’t get to a service, it’s still an off ramp for Christian whose commitment to faith is perhaps less than it might have been at an earlier point.

Online church has the potential to become a front door
for the curious and the unconvinced.

Within a few years, the dust will settle and a new role for online church and online ministry will emerge. Online church has the potential to become a massive front door for the curious, the unconvinced and for those who want to know what Christianity is all about.

In the same way you purchase almost nothing without reading online reviews or rarely visit a restaurant without checking it out online first, a church’s online presence will be a first home for people which for many, will lead to a personal connection with Christ and ultimately the gathered church.

10. Gatherings will be smaller and larger at the same time

While many might think the mega-church is dead, it’s not. And while others think mega-churches are awful, there’s nothing inherently bad about them. Size is somewhat irrelevant to a church’s effectiveness.

There are bad mega-churches and bad small churches. And there are wonderfully effective mega-churches and wonderfully effective small churches.

We will likely see large churches get larger. Multisite will continue to explode, as churches that are effective expand their mission.

The future church will become bigger and smaller at the same time.

At the same time, churches will also establish smaller, more intimate gatherings as millennials and others seek tighter connections and groups. Paradoxically, future large churches will likely become large not because they necessarily gather thousands in one space, but because they gather thousands through dozens of smaller gatherings under some form of shared leadership. Some of those gatherings might be as simple as coffee shop and even home venues under a simple structure.

We will see the emergence of bigger churches and smaller churches at the same time as the gathered church continues to change.

What Do You See?

---

About the author: CAREY NIEUWHOFChristianWeek Columnist

Carey Nieuwhof is founding pastor of Connexus Church north of Toronto and is author of several books, including his latest #1 best-selling work, Lasting Impact: 7 Powerful Conversations That Will Help Your Church Grow. Carey speaks to church leaders around the world about leadership, change and personal growth. He writes one of today’s most widely read church leadership blogs at CAREYNIEUWHOF.COM and hosts the top-rated Carey Nieuwhof Leadership Podcast where he interviews some of today’s best leaders.



Saturday, January 30, 2016

The Sunni Marrakesh Declaration: (The Ehtical) Treatment of Religious Minorities in Muslim Lands



The Marrakesh Declaration:
Religious Minorities in Muslim Lands

January 29, 2016

If you haven’t heard yet, a statement has been issued by a group of hundreds of Muslim scholars, called the Marrakesh Declaration, on the subject of religious minorities in predominantly Muslim countries. After an extensive preamble explaining the context and background, the group does the following:

  • Call upon Muslim scholars and intellectuals around the world to develop a jurisprudence of the concept of “citizenship” which is inclusive of diverse groups. Such jurisprudence shall be rooted in Islamic tradition and principles and mindful of global changes.

  • Urge Muslim educational institutions and authorities to conduct a courageous review of educational curricula that addesses honestly and effectively any material that instigates aggression and extremism, leads to war and chaos, and results in the destruction of our shared societies;

  • Call upon politicians and decision makers to take the political and legal steps necessary to establish a constitutional contractual relationship among its citizens, and to support all formulations and initiatives that aim to fortify relations and understanding among the various religious groups in the Muslim World;

  • Call upon the educated, artistic, and creative members of our societies, as well as organizations of civil society, to establish a broad movement for the just treatment of religious minorites in Muslim countries and to raise awareness as to their rights, and to work together to ensure the success of these efforts.

  • Call upon the various religious groups bound by the same national fabric to address their mutual state of selective amnesia that blocks memories of centuries of joint and shared living on the same land; we call upon them to rebuild the past by reviving this tradition of conviviality, and restoring our shared trust that has been eroded by extremists using acts of terror and aggression;

  • Call upon representatives of the various religions, sects and denominations to confront all forms of religious bigotry, villification, and denegration of what people hold sacred, as well as all speech that promote hatred and bigotry; AND FINALLY,

  • AFFIRM that it is unconscionable to employ religion for the purpose of aggressing upon the rights of religious minorities in Muslim countries.

It is quite wonderful. In Sunni Islam, there is no hierarchical leadership structure, and so a statement like this is not binding in any strict sense. But precisely for that reason, a statement that both demonstrates and seeks to build wide consensus, while directly challenging issues that need to be addressed, is the most important and impactful kind of undertaking possible in that tradition.



* * * * * * * * * *





IN THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL

The Rights of Religious Minorities in Predominantly Muslim Lands:
Legal Framework and a Call to Action

Introduction

In recent years, several predominantly Muslim countries have witnessed brutal atrocities inflicted upon longstanding religious minorities. These minorities have been victims of murder, enslavement, forced exile, intimidation, starvation, and other affronts to their basic human dignity. Such heinous actions have absolutely no relation whatsoever to the noble religion of Islam, regardless of the claims of the perpetrators who have used Islam’s name to justify their actions: any such aggression is a slander against God and His Messenger of Mercy s as well as a betrayal of the faith of over one billion Muslims.

At the same time, in these lands where the government’s central authority is weak, fading, or failing, the Muslim majority, in reality, is often no better off than the religious minorities. In countries where the Muslims are a majority and the authorities are aggressive, such conditions obligate the Muslim majority to protect the minorities, their religions, their places of worship, and other rights. This situation also demands that Muslim jurists, philosophers, and intellectuals engage in a serious study of the reasons for such egregious departure from normative Islam using a sound and methodical scholarship. This scholarly activity must deconstruct extremist discourse avoiding the typical responses which to date are invariably superficial, generalized, and vague condemnations on the one hand, or limited to the sphere of debates over the particularized legal proofs on the other.

Past Muslim societies were stunning examples of diversity with sundry sects, creeds, opinions, and worldviews. They all coexisted within an environment of tolerance, brotherhood, and mutual understanding of the other. History has recorded these details, and objective historians from various backgrounds have affirmed this.

It goes without saying that the Islamic tradition is based on revealed scripture, guided by the actions of the Rightly-Guided Caliphs and inspired by the noble aims of the Sacred Law. The religion’s scholars produced a vast, unprecedented cultural and legislative body of work concerning religious minorities, which have been, and which continue to be, part of the fabric of Muslim societies since Islam’s advent. Past Muslim societies were stunning examples of diversity with sundry sects, creeds, opinions, and worldviews. They all coexisted within an environment of tolerance, brotherhood, and mutual understanding of the other. History has recorded these details, and objective historians from various backgrounds have affirmed this.

In recent times, the world has experienced dramatic changes. Among the most striking of these changes involved the inhabitants of post-colonial Muslim nations adopting a new paradigm toward their minority religious communities: the contract of citizenship in which all people are equal, both in their rights and responsibilities, and with respect to their private religious affiliations, with no legal religious bias on the part of the government. Global accords, international law, and commercials systems of goods and services became a part of the local systems. These changes were instituted into the new constitutions that would become the founding documents of these nations. All of these changes are aspects of the phenomenon that is now referred to as “globalization.” It has lead to the dissipation of many of the cultural and political barriers and boundaries between societies and an increase in the phenomenon of the intermixing of ethnicities, cultures, and religions. In addition, a rise in international migration in search of economic opportunities or refuge from the fires of ethnic cleansing, religious oppression, and political exile has occurred.

Background

These radical changes beg the question: In light of these recent developments, what paradigm concerning religious minorities can the Muslim scholars, intellectuals, and philosophers advance in today’s world as an ideal goal to work toward? This paper presents the following points for consideration and scholarly discussion on this topic:

Examination and study of the primary sources of Islamic Law, employing a methodology that is holistic—inclusive of all that it contains, bearing in mind the context of their revelation, the stipulative injunctions khitab al-wad, weighing the benefits and harms, and using the example of the Rightly-Guided Caliphs—which provides two primary modalities of relations between Muslims and communities of other faiths: one in the context of peace and another in the context of conflict, whether actual or anticipated.

In distinguishing between the realm of legal rulings regulated by stipulative injunctions khitab al-wad, the role of context, and weighing the benefits and harms, and the realm of Islamic values and the higher objectives of Islamic Law, we find that those rulings which promote peace have both primacy and supremacy over other considerations, given that such rulings embody the core values and objectives that Islam asserts and confirm the primary mission of the Prophets: to perfect and exemplify the elevated ethics of revealed religion— values, such as the brotherhood of humanity that joins all of Prophet Adam’s offspring, the importance of mutual understanding between various peoples, the command to aid and comfort all people with virtue and piety irrespective of their religion or perspectives, the prohibition of impeding justice for those who have been wronged, and other such principles which cannot be justifiably violated by appealing to rulings with circumstantial and contingent particularities or understandings based on events that took place in a different historical context, time, and place, and involved different people, a time that had as its most identifiable trait the predominance of the culture of war.

Medina was a multi-ethnic and multi-religious society that was not founded as the result of conquest or peaceful surrender. There, the Prophet s composed a document governing the relations between the Muslims and other religious communities that would come to be known as “the Charter of Medina.” This document was, for all intents and purposes, a just constitution that established a type of contractual citizenship. It affirmed that those who were under its authority were one, cohesive, unified polity with all of its citizens enjoying equal rights and having the same duties. This document affirmed the unity of the society in terms of religious pluralism and freedom of religion, but, despite its obvious importance, it has not garnered much study. The main reason for this is that it relates to the founding of the community and deals with a society that was, by its very nature, multi-religious—that is, one in which each segment of society freely chose its religious affiliation.

Contemporary circumstances, including the tragic circumstances of religious minorities in some predominantly Muslim lands, highlight the need for the Charter of Medina to provide the basis for an authentic model of citizenship. This model would provide religious minorities with a new, historic, contractual status that has a basis in Islamic history. It would respect their private lives, protect their right to practice their religion, and include all citizens in the management of the society’s affairs in a manner consistent with the duties and rights as outlined in the constitution. This constitution would guarantee equality, the right to pursue happiness, the primacy of the rule of law, and provide the means to resolve political differences fairly and justly.

Conference Scope and Objectives

In order to examine more deeply what entails the rights of religious minorities in Muslim lands, both in theory and practice, His Highness, King Muhammad VI of Morocco, will host a conference in Marrakesh in the Kingdom of Morocco. The Ministry of Endowments and Islamic Affairs of the Kingdom of Morocco and the Forum for Promoting Peace in Muslim Societies, based in the U.A.E., will jointly organize the conference, scheduled to be held from 25th – 27th January, 2016 (15th – 17th Rabi al-Thani, 1437). A large number of ministers, muftis, religious scholars, and academics from various backgrounds and schools of thought will, God willing, participate in this conference. Representatives from various religions, including those pertinent to the discussion, from the Muslim world and beyond, as well as representatives from various international Islamic associations and organizations will be in attendance.

The conference’s discussions and research will focus on the following areas:

Grounding the discussion surrounding religious minorities in Muslim lands in Sacred Law:
  • utilizing its general principles, objectives, and adjudicative methodology;
  • exploring the historical dimensions and contexts related to the issue;
  • and examining the impact of domestic and international rights.

This conference, with God’s help and providence, aims to begin the historic revival of the objectives and aims of the Charter of Medina, taking into account global and international treaties and utilizing enlightening, innovative case studies that are good examples of working towards pluralism. The conference also aims to contribute to the broader legal discourse surrounding contractual citizenship and the protection of minorities, to awaken the dynamism of Muslim societies and encourage the creation a broad-based movement of protecting religious minorities in Muslim lands, and to...

[comments ended abruptly here at the linked in website]

Monday, January 18, 2016

Shorts - PostChristianity & Christian Eschatology, Part 1/2






I don't speculate on the after-life all that often. But this morning a thought crossed my mind.

It is only a thought, nothing more. What if 'heaven' is where we seek forgiveness from

those we have harmed...and always receive it? - Michael Hardin, January 18, 2016


Says a religious editor to an editorial review, "...My reaction to being assigned a book on millinnial positions... RUN!!"

LOL. I can sympathize.

In both "Open and Relational Theism" and "Radical Christianity" (which is more an a/theistic philosophy than it is a theology) there is no such thing as a "tribulation or millennial outlook" because in these systems the future is either "open and unpredictable" or "of no consequence."

In the first system God does not control anything nor can there be any prophecy because God does not know the future (which is a major difference with classical theological dogmas built upon differing doctrinal emphases and philosophies).

Why?

Because its how God created the world by fiat and decree with infinite opportunity and probability. As such, the future cannot be known nor can it be controlled. But this doesn't mean the future is without redemptive design because creation is imbued with divinity as an extension of God's very Being.

A great example of this is in the design of divine evolution - though random and chaotic (as one would expect) it still always moves forward towards life as far as it can go within any unlivable or unsustainable or hostile environment.

We may think of the same thing in terms of spiritual life - that against all hell and evil a spiritual life will seek divine fellowship with both the Creator-Redeemer as well as with all creation (at least, as far as it is possible).

Given these parameters then, the only future which can be predicted is one predicated upon the Person and Being of the One who made all life/living possible.

Thus, on an evolutionarily cosmological time scale the biology of all life will come to an end as gravity propels the universe away from itself (the Big Rip). But on a spiritual dimension it will persist eternally in the God of All Creation.

R.E. Slater
January 18, 2016

References - Wikipedia - Open Theism