tag:blogger.com,1999:blog-68767771877762685692024-03-13T09:24:58.180+00:00phil blogsPhil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.comBlogger535125tag:blogger.com,1999:blog-6876777187776268569.post-45239095723043487822023-09-28T08:13:00.001+01:002023-09-28T19:09:03.033+01:00200words: serpentine pavilion 2023<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi5XlYGjbDkwcHw-LrWY4alsPCm28WCl08YJTuRkjZNAZE9XOBfJRjbF7mf5aQkL1yrcstm6lixZIofZFDRqfJhFTfOGpRcYpL7UYozD9S_thgVIu1Snhym021Xnl5ntNX3WW7HgZEdbQti1y0zKBX9V-KmKLUbYFSMsDbaD7OPF-hrhcudQlZpzX6LLEk" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="2266" data-original-width="2268" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEi5XlYGjbDkwcHw-LrWY4alsPCm28WCl08YJTuRkjZNAZE9XOBfJRjbF7mf5aQkL1yrcstm6lixZIofZFDRqfJhFTfOGpRcYpL7UYozD9S_thgVIu1Snhym021Xnl5ntNX3WW7HgZEdbQti1y0zKBX9V-KmKLUbYFSMsDbaD7OPF-hrhcudQlZpzX6LLEk" width="240" /></a></div><br />Wrangled by ideology, a putative convivial long table in a round house becomes a benighted round table for a longhouse. Here, a gloomthy lurker, your devouring mother will feed you now. Sitting at the centre of her knotty glulam web, Ghotmeh presides over a fully operational battle follie ~ weaponised soft play for infantile adults - scattered seating for a shadowy and introspective committee mulling the imposition of care. Inside, her crinkle cut brolly bundt cake bears claustrophobically low, bellying its spaceship hull with an abductive light beam from its oracular orifice. Thusly is vulvacore a womby antidote to phallic architectural hegemony.<p></p><p>The Serpentine’s blurb calls this “Archaeology of the Future” ~ a neat God-complex writing of our history laundering colonial nostalgia in subtractive architectonics of excavated skeletal forms. The nonagonic plan is formed in the negative space left as convex curves are cast between nine defensive spikes as the air is sucked out of the void between them. The enclosure is veiled in CNC lifestyle fretwork, a house of card ply doilies in cutesy Afrofuturism appropriated scandi with aboriginal flourishes ~ trypophobic colander-core: Etsy ethnic candle holder by night, and by day, a backdrop for Insta’s boho yolo fomos and their monstera deliciosas.</p><div><br /></div><div><br /></div>Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-65389755333919804942022-04-05T08:21:00.001+01:002022-04-05T08:21:42.284+01:00200words: outernet building<p><span style="font-family: Arial; font-size: 11pt; white-space: pre-wrap;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi9ZPIKYHNjkWsrsJERK5Cnz1ECEPZnu-3sNkvaq8IrBW38cMLbHW48CirMPY8t-2_lKFIO44Txp6x8rikPB_Fp_5tVcFsOg2br_ZMPSxCYI6nTolTv-j8O-nnB1w3hGO0n7wJLaUwp29LmDDWjHScFgNJ8qe7zxgNB_e2OGaiQD7IXOZWq7wt5iVHY" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="2268" data-original-width="2269" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEi9ZPIKYHNjkWsrsJERK5Cnz1ECEPZnu-3sNkvaq8IrBW38cMLbHW48CirMPY8t-2_lKFIO44Txp6x8rikPB_Fp_5tVcFsOg2br_ZMPSxCYI6nTolTv-j8O-nnB1w3hGO0n7wJLaUwp29LmDDWjHScFgNJ8qe7zxgNB_e2OGaiQD7IXOZWq7wt5iVHY" width="240" /></a></div><br /><span style="font-family: Arial; font-size: 11pt; white-space: pre-wrap;">A poundshop iPhone case, glittered with the novelty charm of awkward teenage yearning long dulled by a century of exploitative supernormal stimuli. </span><p></p><span id="docs-internal-guid-74d912b9-7fff-5b7a-7ebb-215c923c79b5"><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The Outernet building is a strained metaphor, bored of itself, knowingly: an </span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">ironic</span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> Fortnite skin of a building, merely the panelised garish avatar approximated for inconvenient embodiment, glibly adorned with languid Suicide Squad gothic drolery. </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">An icon of empty iconography, gleaming </span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">cubicly</span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> as a Minecraft Kaaba for gyratory tiktokers lost in the urban showbiz facepalm that is neo Tottenham Court Road. </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The Now Building’s two squat forms huddle beneath Centre Point tower, anthracite fluting frames the </span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">black</span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> boxes as mawkish ebonised sarcophagi, hunched with bodyguard swagger flexing for the cult of RAL 7016 totalitarianism. </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Set in with </span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">gold,</span><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> gilding the armsrace, upping the ante on Renzo’s neighbouring neon retinal assault. Gold in faddish space telescope chic. Gold grills and gold fins like everything is a heat sync now. </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The scalelessly BIM’ed, content-free elevations are the lorem ipsum of facade studies - wireframe webpage placeholders complete with pixel marked padding. </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Atop, a glass protuberance buds beyond the parapet. The dualised soul peeks from its prison frame, the sheathed pupa of luxury gnostic futurism emerges. We’re all meta now. </span></p><div><span style="font-family: Arial; font-size: 11pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span>Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-13567009650692219392021-12-15T07:29:00.001+00:002021-12-15T07:29:57.135+00:00200words: fourth plinth<p style="text-align: center;"><span style="font-family: inherit;"> <img height="418" src="https://lh6.googleusercontent.com/_LmqC-8zemTW1F67UFILNDhSBDbrrzsptIa3yXhdeWXkGUqZs179SgEe73BJtkBYbBHF708ied4-2lZYnXaKAb-RkDhUPEyKTg3LSkpeRsUnM0UqpYzzKEhXsnuNo5tznv9vP-7n" style="font-size: 14pt; font-weight: 700; margin-left: 0px; margin-top: 0px; text-align: center; text-decoration-line: underline; white-space: pre-wrap;" width="418" /></span></p><span id="docs-internal-guid-b12b07b9-7fff-2533-de8c-aa6aba49e67c"><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: inherit; white-space: pre-wrap;">A whipped cream carnival floats beyond the parody of a teen movie in which Jeff Koons is shot by David LaChapelle as a bubblegum manga macro cherry popped pop art of post-innocence spaffed up the wall by seaside teats suckling pornified disaster capitalism’s disney-brained thirst trap. </span></p><span style="font-family: inherit;"><br /></span><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: inherit; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Modern life is a food fetish, here Heather Phillipson brings drone war to a pie fight: sploshing goop on the face of a much-loved and elegant friend for the retweets. Her Mills&Boon money shot is tawdry emoji urbanism tarting up Trafalgar with ladette girl boss nanny state flex vajazzling the fourth plinth with an anaemic turd glittered for the infantilised tourists below gawping for insta at the camp tousled kitsch turban of a grubby cholesterol cake circus. </span></p><span style="font-family: inherit;"><br /></span><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: inherit; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">We live in a society of spectacle, distracting ourselves to death, where everything is synthetic and so everything-is-awesome all of the time. While the icecaps thaw, even our prophets’ protests are subsumed by a darwinian memetic race to the bottom of garish glib obscenity. </span></p><span style="font-family: inherit;"><br /></span><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: inherit; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2021’s commission is cautionary while being complicit - ambiguously platforming a paean to dribble-down economic bloatware, lionising the liquefaction of all that is solid, morbidly fascinated by our entropic Daliesque melting to grey goo, all the while watched over by machines of the surveillance state and memento mori.</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: inherit; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: inherit; font-size: x-small; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><a href="https://web102.secure-secure.co.uk/theend.today/">https://web102.secure-secure.co.uk/theend.today/</a></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><a href="https://www.london.gov.uk/sites/default/files/shorthand/fourth_plinth/"><span style="font-family: inherit; font-size: x-small;">https://www.london.gov.uk/sites/default/files/shorthand/fourth_plinth/</span></a></p><div><span style="font-family: Arial; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span>Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-38625267551968872232021-09-08T07:08:00.003+01:002021-12-15T07:28:01.222+00:00200words: Robert Harbison 1940-2021<div style="text-align: left;"><span style="font-family: inherit;"><i>“All art is perishable”</i> - so opens the first line of that dogeared minor volume which, in 2008, a godfather pressed into the hands of a wayward godson. <i>The Built, the Unbuilt and the Unbuildable</i> was for me then a balm pitched perfectly at the resonant frequency of my convalescence from a built architecture that had become altogether saturated with too much sordid meaning. In I tumbled. Bob’s tone - of calm erudition and sanguine melancholy - lured a pilgrimage through Sebald and Keiller and other peripheral prophets beach combing remnant fragments in the cathedral ruins.</span></div><div style="text-align: left;"><span style="font-family: inherit;"><br /></span></div><div style="text-align: left;"><span style="font-family: inherit;">Ever an imposter I went up for my MA in 2011 after the party, in the Turnerian half light of higher education’s broader entropic subsummation by a bureaucratic managerialism. And I went up after Bob, a tugged Temeraire. I did not know him. Not really. Not much beyond his very present absence. But, occasionally we were visited by nostalgic happy reveries - his wiry shock-headed warmly transatlantic accordion chorded avuncular laughter creaking as a ship gesturally. <br /><br /></span></div><div style="text-align: left;"><span style="font-family: inherit;">He wrote to me exceptionally, once, wry and self-deprecating after one 200words, feeling he had <i>"gone too far"</i> in what he'd said about my <i>"wild" "kaleidoscopic"</i> V&A plywood piece ~ <i>“why,”</i> he asked, should he be the one to <i>“apply the brakes”</i> - a strangely precious email. <br /><br /></span></div><div style="text-align: left;"><span style="font-family: inherit;">Brigid Brophy had written of <i>Deliberate Regression</i> in 1980 that Bob’s prose had a <i>“<a href="https://www.newyorker.com/books/page-turner/the-delightfully-out-of-control-sentences-of-a-writer-in-love-with-ruins">pile-up on the motorway manner of writing</a>"</i> - somewhere in that, perhaps precisely in that, touches his allure, and my affection for his earnest enquiry and the resonance I feel still now in my floundering for my own unbuildable redemptive meaning. In all intangible ways I owe some great debt to Bob for furnishing this fragment monger with the pleasure of a synecdochal praxis. <br /><br /></span></div><div style="text-align: left;"><span style="font-family: inherit;">[08.09.21]</span></div>Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-37672255470557087162020-11-24T06:56:00.003+00:002021-12-15T07:26:57.283+00:00200words: “..that all new architecture is always already out of date..”<div style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span style="font-family: inherit;"><span style="white-space: pre-wrap;">Yes. </span><span><br /></span><span><br /></span><span><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Rather, we should kick back, crack a beer, with old timers</span><a href="https://twitter.com/seeking_Trad" style="text-decoration-line: none;"><span style="color: black; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="color: #dca10d; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">@seeking_Trad</span></a><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,</span><a href="https://twitter.com/Western_Trad" style="text-decoration-line: none;"><span style="color: black; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span></a><a href="https://twitter.com/wrathofgnon" style="text-decoration-line: none;"><span style="color: #dca10d; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">@wrathofgnon</span></a><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">, </span><a href="https://twitter.com/Western_Trad" style="text-decoration-line: none;"><span style="color: #dca10d; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">@Western_Trad</span></a><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,</span><a href="https://twitter.com/wrathofgnon" style="text-decoration-line: none;"><span style="color: black; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span></a><a href="https://twitter.com/Arch_Revival_" style="text-decoration-line: none;"><span style="color: #dca10d; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">@Arch_Revival_</span></a><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">, </span><a href="https://twitter.com/Trad_West_Art" style="text-decoration-line: none;"><span style="color: #dca10d; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">@Trad_West_Art</span></a><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">.</span><a href="https://twitter.com/Arch_Revival_" style="text-decoration-line: none;"><span style="color: black; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span></a><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> The future belongs to Twitter’s Architectural Dark Web - the ugly underbelly of culture-war clickbait and scammy fringe skirmishes vying for influencer status, purveying divisive nostalgia, political pearl-clutching, weird nearly-nazi manosphere memes, weaponised heritage assets unironically shit-posted to garner subs for their drop-shipping promotions.</span></span></span></div><div style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span><span style="font-family: inherit; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></div><div style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span style="font-family: inherit;"><span><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Architecture has always been a Ponzi scheme, its journalism a mere handmaiden to privilege ~ why not go all in: monetise your outrage, flog a dog whistle, pimp your dead cat. We build after the end of history. There is no timeless way of building now.<br /></span></span><br /><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Long story short. Capitalism hemmed us in. A vampire economy stranded new architecture on a temporal arête: algorithmically constrained to the past’s machine-learnt data sets, chronically indebted to a future already sold. New architecture was dead on arrival: conceived with a (Sebaldian) eye to its future existence as ruins. New architecture is an airless tyranny of vacuous amnesiac novelty charaded in the speculative conditional. New architecture is an ouroboric zombie apocalypse inside the hell of a simulacrum’s eternal regress. </span></span></div><div style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span style="font-family: inherit;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Palliative to new architecture: 200words! Convening a sordid self-righteous undertaker class of commentariat late modern miserablists.</span></span></div><div style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span style="font-family: inherit; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div><span id="docs-internal-guid-63eb8765-7fff-4cd4-dfab-8d4ca202bd2b" style="font-family: inherit;"><div style="text-align: center;"><br /></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="border: none; display: inline-block; height: 407px; overflow: hidden; width: 485px;"><img height="418.66014511963067" src="https://lh5.googleusercontent.com/chimBv2yeG4heZIrjokAmQuetYmNJKjX6gl5kFysEPv06OMoLaV-_vW-lKo0rwQns5jE68XrCcfLV6sI3wBfN0KoYpkPPWmOeB8r9nYUAe-ZhhrpYrxtzLZz5DbmdRAoSELHpg1V" style="margin-left: 0px; margin-top: 0px;" width="485" /></span></span></p><div style="text-align: center;"><br /></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="border: none; display: inline-block; height: 539px; overflow: hidden; width: 485px;"><img height="539" src="https://lh3.googleusercontent.com/-eIURjNTJyQAv66XJOyXYBkQyvRYUi5UGI7jPXk-QN64MGabLoS_fT16nEtlwRfOt1lJ0uxEOvGz5pAWo0ufT0XDsYkH1DQrrUx-0BZ4tzfnvH2cux6CrlNHqfsLu9TXrdoHm_Fn" style="margin-left: 0px; margin-top: 0px;" width="485" /></span></span></p><div style="text-align: center;"><br /></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="border: none; display: inline-block; height: 478px; overflow: hidden; width: 485px;"><img height="536.0046333811736" src="https://lh6.googleusercontent.com/eNK4RcrISnmHg2R8CrJ2jXHE5wpwGJ82mpyZGjrDQykHEY_1-FePl3DqGQYVV-vYMmIdyWnrUBUyK2c_epXW5dl47tNgVo-If6vWp5bOrzAVAeyG1oUDKKVT-CxTFo9FWHfGZTL7" style="margin-left: 0px; margin-top: -20.1067px;" width="485" /></span></span></p><div style="text-align: center;"><br /></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="border: none; display: inline-block; height: 361px; overflow: hidden; width: 485px;"><img height="361" src="https://lh4.googleusercontent.com/_2DTq9WLB4TQGmhOCIM8sbgCKNqwXub79HmBo9IoGaj7d-zIdJgW9eua27CHhRZ3T8x9wFCcV_XwyUkAPj0ekJcwwe_m3fDLJaMzoCNGFoltyUWDJcqm69DB21eZXdOPL3k47ule" style="margin-left: 0px; margin-top: 0px;" width="485" /></span></span></p><div style="text-align: center;"><br /></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="border: none; display: inline-block; height: 533px; overflow: hidden; width: 485px;"><img height="594.99294155919" src="https://lh5.googleusercontent.com/HyRS9MThOfBu1JTcJW1d2LuVmGTUfieOYn6zpC9fKaCtZTz2C9ULfkyCZvge54CpCnMAAxPxMvp6e7UHuGu2QU16gSBYINF9JQXUFWRuDhgKBv9lhJihOujy1hQlRZEP5jk61qih" style="margin-left: 0px; margin-top: -34.1269px;" width="485" /></span></span></p><div style="text-align: center;"><br /></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="display: inline-block; position: relative; width: 100px;"></span></span></p></span><div style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: left;"><span style="font-family: inherit; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> [24.11.20]</span></div>Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-91497846103342614052020-05-05T07:01:00.005+01:002021-12-15T07:26:18.665+00:00200words: Face masks<div style="text-align: center;"><span id="docs-internal-guid-4d25490a-7fff-81b1-a24d-af5d673bde5a"><span face="Roboto, sans-serif" style="color: #1a1a1a; font-size: 12.5pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="border: none; display: inline-block; height: 261px; overflow: hidden; width: 484px;"><a href="https://unsplash.com/photos/Z9arfr0f248"><img height="261" src="https://lh3.googleusercontent.com/iGlDtOEeopsjEq7c-WeB5yvBJ21yhJcQ7QAO8gOZwXFrwanAWfTYjyl5JvWJXqT1BPgup_QZfr7ks2ELmQBmGinEjSh8PXettjPopbLIB01b_1c9yAUyHjv8-c5sYPDLCtC5dMWx" style="margin-left: 0px; margin-top: 0px;" width="484" /></a></span></span></span></div><div style="text-align: left;"><i><br /></i></div><div style="text-align: left;"><i>“Philosophy dies without air.. ..using up the air for telling without ever telling of air itself..” </i></div><div style="text-align: left;"><b>Luce Irigaray </b></div><div style="text-align: left;"><b><br /></b>We were self-made men: anaerobic asteroids hurtling through an airless infinity, conquering space, vanquishing the void and being unflinchingly toward death. But now, air resurges, as a masked marauder.<br /><br /></div><div style="text-align: left;">A face mask gives closure to the inner topology of the human frame. Crudely, a face mask is a lid to the lungs, a seal of interiority, a capstone to the arch of my being - pointing both to the existence of air-to-be-contained and to the universal ubiquity of all things as-containers-of-air and likewise as containers of unseen potential.<br /><br /></div><div style="text-align: left;">Being-as-containing in a non-airless universe is not tautological, not semantic, and is non-trivial. This consciousness is a baptism-by and filling-with holy spirit, it is the beginning of realist magic and a re-enchanted cosmos. By breathing consciously we engage an ontology that wars against notions of persons as mere wireframes, point nodes, flat images or lumpen biology.<br /><br /></div><div style="text-align: left;">If face masks, then air. If air, then vessels. And, if vessels then we are tasked to be filled and fill others. Face masks make dependence visible.<br /><br />[05.05.20] </div><div style="text-align: left;"><br /></div><div style="text-align: left;">[Beyond 200 words here: <a href="https://sacredtexting.substack.com/p/-coronavirusbible-01-face-masks-the">https://sacredtexting.substack.com/p/-coronavirusbible-01-face-masks-the</a> ]</div>Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-46269632863671849312020-04-23T07:05:00.003+01:002021-12-15T07:26:01.689+00:00200words - Covid<div style="text-align: left;">In 2020, the western world’s Forgetting of Air returned to haunt it. </div><div style="text-align: left;"><div><br /></div><div>In 2020, column-free coworking spaces lubricated the spread of a novel cellularity.</div><div><br /></div><div>In 2020, the path through Kennington Park was scrawled with Metric Handbook Fan Fiction</div><div><br /></div><div>In 2020, an infodemic burnt down the very 5G masts that had misinformed its vandals.</div><div><br /></div><div>In 2020, a rogue piece of RNA became the MacGuffin of every moral crusade.</div><div><br /></div><div>In 2020, there were three types of people: those who could Work-from-Home, and Key Workers, and.</div><div><br /></div><div>In 2020, every public surface clung as contact with the fomites of a global pandemic, while every contact from my global family became reduced to a surface experience on 13 inch screen.</div><div><br /></div><div>In 2020, work was augmented, meetings were potemkin exercises in facadist ideal home showing.</div><div><br /></div><div>In 2020, face masks became virtue signals, surveillance burqas and memento-moris - establishing defensible faciality as the precondition for civic felicity. </div><div><br /></div><div>In 2020, the austerity architecture of NHS Nightingale decisively flattened the curves of parametricism.</div><div><br /></div><div>In 2020, super-density was found to be less than the sum of its juliet balconies, shallow pantries and un-sound insulation</div><div><br /></div><div>In 2020, the city sounded prehistoric and prehistrionic, redounding an old time religion of birdsung matins and NHS vespers.</div><div><br /></div><div>[23.04.20]</div><div><br /></div><div>[Tweets here: <a href="https://twitter.com/ppawlettjackson/status/1253578274841808896">https://twitter.com/ppawlettjackson/status/1253578274841808896</a>]</div></div>Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-74506924329113693812019-03-28T18:00:00.000+00:002019-04-02T11:33:41.397+01:00200words: goldsmiths cca<br />
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Barn-mongering mischievists, neo-romantic rustiquists, crafty darlings of the scaff board lobby, Assemble, have built a gallery in up-and-coming New Cross. Their crumpled tweed jacket of the academe, complete with corduroy elbow patches and chalk dusting looks a smugly erudite, calmly ancient and sober bedfellow to the oily Blairite swagger of Allsop’s plastic grotesque Ben Pimlott building adjacent, leering down from it’s tousled toupée of steel spaghetti.<br />
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Inside the Goldsmith’s CCA, there is a hipster’s charmless charm to the ensemble, hammed up bare brick for Insta gratification, patchworked as a knowingly shanty makeshift in an embarrassment of greys. This textural fry is jarringly juxtaposed, as agnostic miserablism played in aesthetic gymnastics: one part archaeological affectation, one part hilarious Heath Robinson, one part ernestly sanitised White Cube, and the three interface awkwardly, in gobby mastic bodged junctions fudging the issue.<br />
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One man’s noble upcycling is another man’s gross nostalgia: they’re both here, clattering a cacophony of heavy-handed light touch interventions that are the creed of the cult of readymade irony. Assemble tarnish, burnish and brandish Duchampian ceramics at an urban scale; a montaged aggregation of found parts give a limpet lichen look to this British barnacle. It is a fusty fetishised fragment of a Frankenbuilding, a shattered shell hole shaded in the long shadow of Ruskin’s rugged Gothic, now revisited in zombieform.<br />
<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com1tag:blogger.com,1999:blog-6876777187776268569.post-46443338163538401152019-02-04T11:46:00.002+00:002019-02-04T11:46:42.680+00:00132<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-90462305788991273562019-02-02T12:52:00.002+00:002019-02-02T12:52:47.579+00:00130 - MW Design Intervention Sketches<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-16503601090109557852019-01-17T17:00:00.004+00:002019-01-17T17:00:59.386+00:00129<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-60604931642831782812019-01-17T17:00:00.002+00:002019-01-17T17:00:28.797+00:00127 - battersea venue map<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-33481120338570615072019-01-17T17:00:00.001+00:002019-01-17T17:00:10.039+00:00126 - ex libris<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-39603329331139433422019-01-17T16:35:00.002+00:002019-01-17T16:35:31.071+00:00125 - farnham wedding map<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-20840046183144164792019-01-17T16:35:00.001+00:002019-01-17T16:35:07.179+00:00124 - work sketches<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-5857680911146967942019-01-17T16:34:00.001+00:002019-01-17T16:34:42.149+00:00123 - rings like trees graphics<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-48963826689297926242019-01-17T16:15:00.000+00:002019-01-17T16:15:08.752+00:00122 - christmas letters<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-27098783862848368722019-01-17T16:01:00.001+00:002019-01-17T16:01:41.223+00:00121 - misc presents<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-46357563862468869922019-01-17T15:40:00.000+00:002019-01-17T15:40:29.754+00:00120 - misc places<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-91881015107783468802019-01-17T13:25:00.000+00:002019-07-21T21:34:48.581+01:00texting luke twenty one<div class="separator" style="clear: both; text-align: center;">
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<b>The beginning of the end of pessimism.</b></div>
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<b>But first, this is going to hurt.</b></div>
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<b>Alternate mornings. 07729056452</b></div>
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<i><b>Lk21v1-2 </b>We often say that we give out of our abundance. I agree with this principle of sustainability and joy, but Jesus words are a challenge. The Greek 'perisseuontos' translated as 'out of their abundance', 'out of their surplus', 'out of what is abounding'. Let us be careful, then. This is not the only way to give, this is not the only principle to reach for. There is such a thing as giving 'out of one's poverty'. This also is not a rule to fetishize, and we see countless examples of how this story has been used to guilt or shame the vulnerable. How do we give out of our abundance and poverty both, in the right ways? I am struck for the first time that this woman is a _widow_. In part this emphasises that she was poor, dependant on others for care, but it likely also means that she was freer than a married woman to make decisions about what little she had. The money she gave away was hers to give, and as such there was a greater freedom to give out of her poverty, for the consequences could be born fully by her, rather than also by spouse and children. So our recent conversations that it is harder to be spontaneously generous when married or as part of a household, as this sense that you are giving not just of yourself, but taking away from others. It is hard to give from the poverty of others - surely you can only give from your own poverty? We are praying for understanding on this at the moment, and any wisdom would be gratefully received. How do you give 'out of your poverty' as a collective? Can you? If you can, how do you do this well? Or should collectives give out of abundance and only individuals give out of poverty? If so, how do you conceptualise what is individually yours to give? How do you have these conversations well?</i></div>
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<b>Lk21v3-4</b> <i>"..all.."</i></div>
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➗ There is a reading of this passage that claims it illustrates a principle about relative giving:</div>
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- The rich gave a small % of their networth</div>
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- The widow gave a large % of her networth</div>
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~ Jesus commends the widow, therefore you should move the dial on your giving towards a larger, more uncomfortable and sacrifical % of your networth. True.</div>
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🏹 But. That considers the sacrifice in view as a mere percentile. Sacrificial giving is not novel to the world. Means-testing and Robinhood-Taxing and a no-pain-no-gain approach to wealth depolarisation and calibrated proportional redistribution, etc ~ the sense of this sort of sustainably moderated economy is popularly understood (if not not responded to) in the precarity of societies with high Gini coefficients and is reflected such perennial studies of giving by income bracket:</div>
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One article observes: <a href="https://www.thirdsector.co.uk/poorest-people-give-highest-proportion-income-charity-says-study/fundraising/article/1176810" style="font-style: italic;">"An inverse relationship is found between giving and income.."</a> and this from the Guardian quotes from 1845 <a href="https://www.theguardian.com/society/2001/dec/21/voluntarysector.fundraising"><i>"Poor contributions, whether we consider the proportion which they bear to the whole wealth of the givers or their aggregate amount, are, in effect, beyond all comparison the most important."</i></a></div>
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Universally, sacrifice is honoured and privilege is scrutinised. Christians do not have a monopoly on this principle, and it is a thin reading of Jesus countercultural financial extremism.</div>
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💯 This morning I am unsettled by the <i>"all"</i> of her giving <i>"all she had to live on.."</i> We're no longer in the realm of proportionality, but of absolute abandon, she gave it all.</div>
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Two questions arise in my mind:</div>
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1. If I was going to give likewise, what would I give that money to?</div>
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😇 What is it to give to God?? The idea of giving to God is rendered absurd in such passages as Jb35v7 <i>"..what do you give to Him, Or what does He receive from your hand?!"</i> which Paul extends in Rm11v35 <i>"Who has given to him that is might be paid back?!"</i> Furthermore, the whole pious notion of "giving to God" is problematised as tending to hypocrisy in Mt15v5 <i>"Whoever says to his father or mother, "Whatever I have that would help you has been given to God" he need not honour is father.."</i></div>
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🥧 If I was to make a pie chart of my money, all the out-goings and try to colour in what proportion of it is "given to God.." ~ there is the easily categorised pizza slice which is the standing order tithe to church, then, misc charitable giving and other gifts could be "to God", then, that which is invested into a generous commons but which I share the benefits of, then there is that spending which I would defend as robust stewardship ~ food received as a gift, art which is constitutive of worship, and leisure which is properly sabbatical. What slice of the pie remains as not-God? Purely private indulgence, wealth-as-hoarded-wealth, gambled waste, power play and personal empire building? Maybe. But what of all the ambiguous expenses in between? How do you give it all to God?</div>
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2. If I was going to give likewise, what would I then live on?</div>
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What did the widow then live on? It is not said. </div>
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2.1 You will live on God.</div>
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🦅 Others like Elijah, George Muller et al have happily subsisted by faith in God's provision through the charity of others and the carrion of ravens. And to some extent that is the emphasis here and in all encouragements to give: give, give sacrificially so it costs you something, give injuriously so that it leaves you properly dependent on God. </div>
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~ If giving contributes some fungible aid to statistical social needs it has some value - although that value is debatable ~ teach a man to fish etc, rice-Christians etc, complicity co-dependence etc.. </div>
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~ If giving changes the giver, if it pricks human pride, if it populates the world with one more humble, joyful, God-dependent gardener of paradise.. that changes everything, that is the sort of catalytic and durable change that might actually stem the tide of anthropogenic climate change, amongst other things. Giving must change the giver.</div>
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So, I am trying to give in such a way that I am transformed toward a more God-dependent Phil. Give until I live on God. </div>
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2.2 You will live on church.</div>
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⛪ How to? How to common purse? Is it appropriate or even possible to pursue a much much higher view of a contemporary temple offering box? Ac4v32 suggests we can "give all" so to then exist on the basis of a pure commons, giving to God by laundering all money through God's people? Ac5's Ananias and Sapphira suggests the allness of a declared "all" is a deal-breaker. And, while it doesn't mandate total dis-ownership or independent stewardship, it does paint a picture of community that takes a great deal of shared stewardship for granted, of a kind which I cannot imagine in any instance of church I have so far experienced.</div>
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👛 How to? How to meanwhile, over and against the welfare state, and in light of historic monastic excess. How to start such a common purse from our present private and taboo enshrouded mode of being moneyed? What are the baby steps of a common purse? What design of social/church structure would make it more plausible and more sustainable to give in this extreme way? </div>
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💯💯 And then, having given to the temple the alleviation of need (Ac4v34) and the promotion of corporate effectiveness to be church .. how then can the church corporately "give all" as Paul commends the Macedonians in 2Co8v104 etc. I feel a long way from this sort of fractal sacrificial generosity in my experience of being-church.</div>
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<i><b>Lk21v5-6</b> Buildings & 1Pt1v23-25 Flowers. We tend to separate things into inorganic and organic, thinking the former are not susceptible to the cyclic forces of nature in the same way as the latter, but this is an illusion of our perspective in time. In human time we should build buildings to last, but in geological time both buildings and flowers are perishable. We should see the life of flowers as a metaphor for all we labour for in the work of life and culture - beautiful and glorious and finite. This is not to advocate that we build things that are quickly ripped down on a human time scale (this is nothing like the organic life of a flower)...But we should also recognise that buildings are finite things taken up into the infinite, rather than themselves infinite. All finite life is taken up into the infinite through death and resurrection. Buildings (and all human work) have a cycle of death and resurrection, even where they endure for millennia. All that is good in this world will be taken into the new creation in some way, but in a way that is mysterious, a way that is resurrected and transformed, a way I don't think we can say much about. An eschatological eye is less an obsessive waiting for a particular moment and more a humble bow to the reality of death and resurrection as we see it in the world, surrendering to this as a picture of God's mysterious work at a cosmic level. We must submit to the patterns of 'the continuous and the discontinuous' as N.T. Wright puts it, for this is what resurrection must be. Seeds fall to the ground, flowers fade, temples crumble slowly...but the word of the Lord endures forever, and with it Love is the last word - seeds burst again into new bloom, the honest worker labours restoratively in the work of repair, rebuild and new build. We image the making of All Things New in our work as Christians, and we can only do this intelligibly where we acknowledge the forces of entropy first. I pray for this eschatological eye in all I labour for today.</i></div>
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<b>Lk21v7-8</b> ❔❕ <i>"Teacher, when will these things be .. what will be the sign..?!"</i> History pictures the disciples stroking their beards pondering this cerebrally. The tone of their question is surely more WTF? Jesus' tone and content, properly understood, allows me only to be utterly alarmed or quite dismissive. If someone came to dinner here, and spoke as Jesus spoke about the world, he would be welcomed and cared for, but handled with a degree of that patronising pity preserved for the ambiguous category of liar-lunatics. I think of M, or M, or J, or T.. They are not Jesus by any means, and their language and motives are far from straightforward, but the exceptionality of these cases and my pathologisation-as-paranoia of their extreme sensitivities and left-field cultural criticism illustrates how very little room for contemporary apocalyptic there is in my life and in the imagination of the church at large.</div>
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🧖♂ The landscape of Christian rhetoric is muchly a doughy plateau of mild disinterested compassion for the fatalistically uncaused brokeness of a lost world just out of reach, and at the edge of that plateau there is a policed precipice, at the bottom of which are discretely no-platformed persona non grata, cult leaders, holy fools, prophets, conspiracy theorists, Westboro Baptist, poets, exorcists, artists, autistics, communists, charismatics, paranoia and loud voices in general. When it is said of 41 that we are bourgeious, it is in part because we do not sound like Jesus in such passages as this.</div>
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🏺 The world's brokenness is not static. It is not the shards of Adam's ming vase, dusty tragic pieces of a one-time fall, now analysed in a steady state. </div>
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🌋🌪🌊 The world's brokenness is a writhing tumult of perpetually escalating conflict. Human selfishness alone would be a powder keg of dominoes rolling a snowball down a valley towards a hydro-dam above a nuclear power plant. The precarious and exponential build up of injustice, rebalanced only moments before escalation by revolution and bloody counter revolution. Beyond mere selfishness, the world contains active and dynamic personal evil fixed on a non-linear trajectory calculated towards a cosmic clusterfuck day of reckoning. The fall of Jerusalem is always about to happen. And meanwhile, churches debate their fairtrade coffee and the government rolls back its green commitments. There has to be an uncensored untabooed serious stern cautionary language, pessimistic in proportion to the impending apocalypse that rightly triggers urgent action. Would that I could without cowardice, self-consciousness or pride.</div>
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<i><b>Lk21v9-10</b> Nation against Nation, Kingdom against Kingdom, Me against You. So it is and will be, for a season. Do not be frightened, says Jesus. Stand firm, says Jesus. May we find the right place to stand, the right posture, may we be ruled in the end by Love and not Fear.</i></div>
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<b>Lk21v11-12</b> <i>"..earthquakes, famines, pestilences.."</i></div>
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🏛⚠ There will be a state of national emergency. </div>
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↪ But. <i>".. before all this they will lay hands on you.."</i></div>
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👂 When the going gets tough.. and <i>before</i> that. If you put your ear to the ground you can hear the sound of hooves, the roll of tanks, the barbarians at the gates, the steady crescendo of overwhelming force. <a href="https://youtu.be/2ba2ZinGLl4">300</a> or <a href="https://youtu.be/NGV3Y13IdUg">Dunkirk</a></div>
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Life is a dance with telos, an eschatological anticipation, a negotiation with the end game. We know what is coming. We know that modernity is built on borrowed time. </div>
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When civilisation is threatened, when the end of the runway is in view, when bankruptcy looms, the preemptive blame game of the middle managers begins. The predicament is the fault of immigrants, bankers, boomers, the aristocracy, gypsies, Jews, liberals.. Christians. </div>
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Christians are perfect scapegoats, excellent human shields, likely candidates for cannon fodder sent first to the wood chipper. Christians, with their uncompetitive lazy grace, promiscuous antinationalistic abandon, uncomfortable truth-telling..</div>
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Christianity is played to the pain, physical pain, relational pain, financial pain, political pain.. The blood of the martyrs is the seed of church. If the church is in decline, reseed it. ~ Embrace the blame in Jesus name.</div>
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v13 <i>"This will be your opportunity to bear witness.." </i></div>
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<i>"This"</i></div>
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Perhaps what we need is more of this.</div>
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<i><b>Lk21v13-14</b> Defence. Defending yourself. Thinking a lot about if and how one defends oneself. Jesus here seems to suggest that we shouldn't invest a lot of energy behind the scenes working out the perfect defence, fantasizing or planning the perfect combination of superior tone, wit and argument that sures up one's defence. Rather, we are to arm ourselves with the eph6v10-18 armour of God. We are to invest energy in our defence, our resistance, our resilience to all that comes against us, not by practicing speeches in the mirror, but by clothing ourselves daily with gifts from heaven: the love of truth, the daily practical habit of righteousness, a readiness to speak beyond one's comfort zone or current mood, ever-returning to God in faith, belief that I myself am not excluded from God's saving work, even now, and immersion in scripture & honest ongoing prayer. These are your defences, you need no more.</i></div>
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<b>Lk21v15-16</b> 🧠 <i>"..not to meditate beforehand .. for I will give you a mouth and wisdom.."</i> We've been thinking about 'creativity' definitions and applications in the prep for the Big Weekend [<a href="https://navigators.co.uk/big-weekend/">8-10th March - come all!</a>]</div>
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<a href="http://phil-blogs.blogspot.com/2018/05/texting-luke-twelve.html">When we read Lk12v11-12</a>'s <i>"..do not be anxious about what you should say.."</i> I'd mused that apologetics must be prophetic. That is, as opposed to by-rote or by-formula, there is something in contending apologetically that must be creative in order to be prophetic? What is the prophetic? The novel, the unseen? Where does it come from and how does it come? How do you hear? </div>
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🚰 Creativity has an aspect of being in a <a href="https://en.wikipedia.org/wiki/Flow_(psychology)">state of flow</a> - channeling preconceptual understanding with a purity of connection to the unfiltered world-as-it-actually-it unafraid. </div>
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⚗ Creativity involves a certain alchemy - a more-than-the-sum-of-its-part, a unexpected outcome, an abundance. Creativity is predicated on abundance and it generates abundance.</div>
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🎁 Creativity is a gift ~ and not as some gross downpayment dolloped, but as a goose laying golden eggs. It is a perpetual potential, which is given in the moment of a performance. At the moment that risk is mitigated by formula, the electricity of creativity is evaporated. Creativity is a gift of <i>"mouth" </i>and of <i>"wisdom"</i> ~ Jesus gives us the what and the how, the means and the ends, the medium and the message. Creativity is a gift given and a gift to give. </div>
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👨👩👦👦 <i>"delivered up by parents, brothers, relatives.."</i> We are family?</div>
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Lk12v53 <i>"They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.."</i></div>
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Lk14v26 <i>"If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters .. cannot be my disciple.."</i></div>
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Lk18v29 <i>"..there is no one who has left .. wife, brothers, parents or children, for the sake of the kingdom of God, who will not receive more.."</i></div>
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Luke is on a campaign to caution Christians against family. Why? </div>
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- Partly idolatry of family was acute in that eastern ancient culture in a way that it is less so today under western individualism. </div>
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- Partly the power of family allegiance, and the way it muddles personal identity formation, financial and physical security, socialised notions of duty, honour, virtue, and the way generationality embeds fears about mortality and shame into a suprahuman entity .. these are universal, and will always contend against proper gospel freedom.</div>
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- Partly, family love, for being a high good is a preeminent candidate for distortion, and when distorted it is especially effective at unravelling a person who would be an effective disciple, missionary, minister, witness to the world, and indeed to their own very family.</div>
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How shall we then?</div>
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<i><b>Lk21v17-18</b> Everyone will hate you. To everyone else, you will seem worthless and contemptible. It's possible for those of us prone to self-contempt to wallow in this verse in the wrong way, perhaps. There's a way of wallowing but also denying this idea that go hand in hand. Not everyone hates you. But what if they did and that were bearable? (To wallow in it is to deny that it can be borne). What would it be like to be able to bear the contempt of others? Not as I do at the moment, by absorbing it and then allowing it to resurface in pain and anger later. But what if it were possible to not absorb the contempt of others at all, such that not one hair on my head would perish as a result of the toxicity of any environment I find myself in? What of this was what 'standing firm' looks like? Standing firm in Christ, becoming like the Christ such that I less absorbed the world into myself and more was an agent of transformation, being a site for absorbing the world into God. Come Lord Jesus.</i></div>
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<b>Lk21v19-20</b></div>
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<i>"Stand firm, and you will win life."</i> NIV</div>
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<i>"By your endurance you will gain your lives."</i> ESV</div>
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<i>"In your patience possess ye your souls."</i> KJV</div>
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By your endurance you will endure. Tautological much? </div>
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- patient endurance is the premise and symptom of salvation</div>
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- patient endurance is the proof-of and the participation-in salvation</div>
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- patient endurance is the sign and the substance of salvation</div>
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Like, true love waits.</div>
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Patient endurance is the third way that is not over-realised eschatology, nor under-realised. This is not delayed gratification, per se, it is gratification of/in/through delay. Our being within time that would otherwise be momentary, an uncaused, uncausing flash in the pan, is made weighty. We are given a currency of tokenised immortality, that is never spent but can always be used - a true utility token, which appreciates in value to the degree that you appreciate its value. Heaven's eternity and God's infinity is accessed within our temporal finity as perfect assurance, deathless derring-do and the rich freedom of perfect creative abandon. </div>
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Christians, by patience, are creative. Christians, by perfect patience are the creativist ones. </div>
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Thusly, as Ruskin, when we build let us think that we build forever.</div>
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<i><b>Lk21v21-22</b> <a href="https://www.youtube.com/watch?v=AlftMNmDH00">Flight from the city.</a> We've said we will and we must.</i></div>
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...</div>
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Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-69024415870043578522019-01-17T12:33:00.001+00:002019-02-14T15:52:17.119+00:00texting luke twenty<div class="separator" style="clear: both; text-align: center;">
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<b>Money, Sex, Power and riddles. Alternate mornings 07729056452</b><br />
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<i><b>Lk20v1-2</b> Authority. What kind of authority did Jesus have? What kind of authority did John the Baptist have? And what kind of authority do I have? Jesus answers the question with a question about human authority vs heavenly authority, and this functions at lots of levels. It brings into the light, of course, that the priests' motives here are to trying to catch him out. It is worth noticing beyond this the content with which he does this, and what this content reveals about assumptions about authority that we might hold. It is interesting to me that he counters the question of his own authority with a question about JTB's authority. Do Jesus and John the Baptist have the same kind of authority? And by extension, do Jesus and I have the same kind of authority? We might answer: in some ways yes, in other ways no. This in itself is interesting for how we hold our understanding of authority, types of authority, and boundaries around authority. Jesus offers back to his accusers a binary: God's authority or human authority? We are apt to reply, with shiny-eyed enthusiasm: 'God's authority!' - accusing the priests of failing to answer this way because of their own devious political ends. There is something in this, but let's stop and examine this binary a moment, and the tangles we can get into as a result of framing questions in this way at all. Perhaps this is part of what Jesus was highlighting, in putting the question back to them in this way.</i><br />
<i>I am thinking about L's reflection this week that Christian language which absolutes one's sense of self in both directions is problematic from a mental health perspective - i.e. the 'you are nothing without God' AND 'you are everything with God' could be read as both undervaluing and overvaluing ourselves (including our own authority) in a cognitive dissonance sort of a way, leading to an unstable sense of self & authority, liable to crack as it strains under the tension of holding together an extreme self-denigration and a messianic complex together at once. What do we make of this? In once sense these extremes are true, but in other ways, neither is true in a pure sense. I would venture that while God's authority is absolute, all human authority falls within God's authority, in ways that are relative, but not relativistic. There are degrees of authority. Ultimately authority ends in a binary way - something has to submit to something else, but this does not mean that there is not complexity behind this simplicity. </i><br />
<i>Engaging this complexity can be important in understanding ourselves and our lives with God and one another. The dance between the human and divine is complex, messy, and through-a-glass-darkly such that there is no human being that has no authority whatsoever, and there is no human being that has total authority, and within this there are degrees of authority, as human beings draw closer to or reject the ultimate authority of God. Attunement to the Spirit, internalisation of the Word, the wisdom of tradition, the light of reason - these can all offer contact with absolute divine authority which can we either tap into or bluntly ignore. We *can* speak with God's authority, but we must recognise that even at our best we can handle this treasure clumsily, in limited ways. We never have perfect authority. But it is also true that as imago dei beings, created as good and within the infinity and authority of God, there is some sense in which we always have some kind of authority, insofar as we bear this dignity. We have the dignity and authority of an opinion, an experience, a perspective. We should always and in every circumstance afford one another what Darwall calls 'recognition respect', even if we don't afford them 'appraisal respect' - Darwall recognising that dignity, respect and authority are tied together: there is a 'second-personal authority' that is unhelpfully dismissed as 'mere' human authority - this kind of authority is still important. </i><br />
<i>So, because we are created 'very good', but because our brokenness runs through us and this images is something that is always in need of renewal Col3v10, it is hard to split our utterances cleanly into 'heavenly' and 'human'. This of course, makes life very difficult. It takes wisdom and a life in the Spirit to navigate where someone channels a right divine authority over you, and the call is to submit, and where authority is yours through Christ to own, it takes wisdom to navigate competing authorities. It would be much easier and tidier to split the world into things that can be categorised in black-or-white 'pure God' or 'pure human', pure light or pure darkness, as the priests try to do here. 'Why are you asking the question in this way?' Jesus seems to ask us here. We are called of course to absolute submission to the authority of God, but this contact with God is a throbbing, troubled, incarnational of a thing, which God does not offer to take us out of, but invites us to plunge into the mess of tangled human relationships and insights, authority-over and authority-under. Let us not pretend it is tidy. May this not stop us from full engagement with all we are called to speak into and submit to.</i><br />
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<b>Lk20v3-4 </b><br />
❔ <i>"..a question."</i> The Son of Man is a Destiny's child.. throwing shade at the Pharisees. <i><a href="https://www.youtube.com/watch?v=0lPQZni7I18"># Question. Tell me what you think about me.. # Question. How'd you like this knowledge that I brought..</a></i> ~ The weaponised Socratic method. Do likewise. Agnostics should bear a burden of proof - it is not loving to enable them in their playing weightless word games on the fence.<br />
Question. Who. Do. You. Say. I. Am?<br />
Question. Liar. Lunatic. Lord?<br />
Question.<br />
📤 <i>"..from.."</i> Provenance. <i><a href="https://www.youtube.com/watch?v=xI9SXbNtXi8"># That's where I get my name from, that's why they call me Slim Shady..</a></i><i> <a href="https://www.youtube.com/watch?v=PxbzujA69DA"># Where'd you get your Rollie from? Where do you know me from?</a> </i>~ Single malt, single batch, single origin. Traceable supply chains. You are where you come from. You are your maker's mark, Eph2v10, you are as much as you have an underwriter to underwrite you. Not all presentations of power or flavour or material deserve their face value. God looks on the inside, he looks up the supply chain, he looks at the synthetic ill-gotten bribe-bought slave-sewn source material. Manifestations in the present are rendered illegitimate according to their source. Man-made and self-made are pejorative. I was made by God. That's where I get my name from.<br />
🏊♀🚿 <i>"baptism.."</i> Do we baptise in any other context? What would a from-man baptism look like? I recognise Jesus' question is rhetorical, but he takes for granted that there is more than one currency able to claim to trade value on the baptismal phenomena. For them, in that time, baptism sits within a tradition of annointings and ritual cleanings in the Jewish tradition, the world after Noah's flood, the crossing of Jordan, the high-priestly washing, Naaman's healing and generally imbuing the physical with supernatural efficacy. Was the baptism of John surface or substance, psychosoma or something more? Is all of Christianity merely a convenient, therapeutic social contract? Are you being transformed only as far as you self-actualise into a self-fulfilling prophecy or are you being transformed? Is your baptism a rebranding of your packaging, or it is a change in your recipe? Lipstick on a pig, or a totally new animal? Friends. We have become embroiled in something so much deeper than surface affect glittering a turd. You are a new creation. No mere software bug-patch or rezhuzhed old tat. Died and reborn new.<br />
😇/👹 <i>"..heaven or from man?"</i> Are we half way between the gutter and the stars? Are we neither nor? Are we both and? Heaven, man, it is a considerable spectrum, it is a terrifying dichotomy. What if it was from man?<br />
~ <i>"..what is man that you are mindful of him, and the son of man that you care for him? Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. You have given him dominion over the works of your hands; you have put all things under his feet.."</i> Ps8v4-6<br />
~ <i>"..What a piece of work is man, How noble in reason, how infinite in faculty, In form and moving how express and admirable, In action how like an Angel, In apprehension how like a god, The beauty of the world, The paragon of animals. And yet to me, what is this quintessence of dust? Man delights not me; no, nor Woman neither; though by your smiling you seem to say so."</i> WS Hamlet ActII Sc2<br />
~ <i>"There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilizations - these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub and exploit - immortal horrors or everlasting splendors. This does not mean that we are to be perpetually solemn. We must play. But our merriment must be of that kind (and it is, in fact, the merriest kind) which exists between people who have, from the outset, taken each other seriously - no flippancy, no superiority, no presumption."</i> CSL Weight of Glory.<br />
It is a sublime irony that the Pharisees were too afraid of men to deprecate it is from-Man and at the same time too contemptuous of the man to credit it is from-God. This is the religious mind's logical extension, tortured by the incoherent inconsistency of this ambivalence towards being-human.<br />
Jesus is not ambivalent towards the condition of being human.<br />
~~ [Extrapolating tentatively] Jesus' baptism on the Cross was from-Man, it was calculatedly the most extreme treatment we could possibly give him, a perfect punishment, a perfect anti-coronation, a superlative desecration. But in-God and from-God this is a baptism into a death that renders Jesus the peerless King, he inaugurates a perfectly bottom-up kingdom, shifting the signs and signifieds of death on its foundations. Now we who died in a Christian baptism, are baptised in a substantial baptism, from-God not as a scaffold or dress-rehearsal for resurrection. But as new Man.<br />
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<i><b>Lk20v5-6</b> <a href="https://youtu.be/baJNxbmtYdY">An emergency meeting, to hastily manage this crisis. So tragic its comic.</a> We laugh but we all have such internal board meetings in order to save face, in order to resist the Christ. Oh my friends, we were made for more.</i><br />
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<b>Lk20v7-8</b> <i>"..neither will I tell you.."</i> 🙈🙉🙊 Pen in hand, I am redacting redemption; fingers in ears I seek a silo's silence; I watch a shadow play with no lamp.. I opt out. Doubt's doubt here deafens, dictating a divine don't ask, don't tell, as if I won't ask and he can't tell. By my own self-fulfilling filter, God's on a mute mum mime mutual NDA, that I signed. I encrypted God's word and burned the key and made a hash of all reality.<br />
The walk of faith would be one of reciprocal disclosure, it would be a holy show you mine if you show me yours; a promise that what you look for you will find. I am without excuse Rm1v20 to seek and so find Lk11v9.<br />
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<b>Lk20v9-10</b> Went away. As we approach the season of advent it seems right to meditate on the distance of God, the not-yet of God, and ways we must hold the posture of waiting. A receptivity that will not allow itself to turn to the self-centric, small-minded, short-termist violence of those in this story. I have to learn to wait for God, to hold myself and do nothing to make a pretence of God's presence in His absence. I must wait. The poets say it best. Welsh priest & poet R.S. Thomas invites us to sit with the not-yet of God..<br />
<i>'It is this great absence</i><br />
<i>that is like a presence, that compels</i><br />
<i>me to address it without hope</i><br />
<i>of a reply. It is a room I enter</i><br />
<i>from which someone has just</i><br />
<i>gone, the vestibule for the arrival</i><br />
<i>of one who has not yet come.</i><br />
<i>I modernise the anachronism</i><br />
<i>of my language, but he is no more here</i><br />
<i>than before. Genes and molecules</i><br />
<i>have no more power to call</i><br />
<i>him up than the incense of the Hebrews</i><br />
<i>at their altars. My equations fail</i><br />
<i>as my words do. What resources have I</i><br />
<i>other than the emptiness without him of my whole</i><br />
<i>being, a vacuum he may not abhor?'</i><br />
The Absence, R.S Thomas<br />
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<b>Lk20v11-12</b><br />
🍹 We are tenants In the life parabolic, we are tenants. We may want to believe ourselves as liberated rugged individuals sipping pina coladas on hammocks thumbing a real estate portfolio of self-made autonomy, but we are tenants.<br />
📄 We are tenants in this mortal life, born naked into temporary accommodation, loaned out from a world that is not our own. Accordingly, there is a mustness, an ought, a cosmic landlord who must be assuaged, a rent that must be paid, a deposit that you won't get back if you damage the flat. We are tenants obliged to the future, contracted to our neighbour, duty-bound to pay the dues of a life in which you cannot do nothing. You cannot do nothing without neglecting your proper duty, reneging on your basic commitment and wreaking a havoc of the sins of omission.<br />
🏚 We are tenants in a corrupt world, a fractured universe, in which our tenancy is coloured by distorted power dynamics, cumulative debt of generations of toxic tenancies. We a born into endentured and exorbitant tenancies for squalid flats, we are the disenfranchised precariat of contemporary serfdom who eek out pitance on a patch of polluted ground subject to entropy and decay, negotiating against inherited arrears on borrowed time.<br />
🙈 We tenants in denial, raging against the dying of the right to buy. We are Thatcher's mythological nation of homeowners (and/or we are her imbittered children who are still mentally a nation of would-be home-owners, who thusly pejorativise "generation rent" out of a sort of tragic jealousy).<br />
😤 We are resistant tenants, rent striking out of a sense of grave entitlement, chaffing with a petulent and unholy impatience for our future Rm8v19 inheritance, glowering our visceral horror at a life of negotiated disautonomy, kettling antipathy for the viciously transactional relationship we have our archetypal, allegorical and actual landlords.<br />
👨🌾 But. A mindset of tenantry is a noble mindset of appropriate stewardship, rightly humble, submitted to the hierarchy of a benign universe. We are tenants operating joyfully on the basis of abundance, tenants also with the fear of God giving weight and permanence to our temporary being in the world.<br />
🤕 We are also servants. Rent collectors for Jesus. v10 beaten, v11 beaten and shamed, v12 wounded and cast out. Christianity is played to the pain. Three rounds of messenger-servants are sent, sheep to the lemming slaughter. Carnage.<br />
🧖♂ The tedious cowardice of a fluffy theology of grace, that subtly smothers Jm2v17 with Eph2v9. A lazy theology that shirks the dynamic tension of gift and works, and supposes a passive liberal vaguery to be a more victimless approach than a robust conscientious urgency that more spectacularly goes awry in Pharisaism.<br />
💷 We are servants. The servants are prophets. The prophets are rent collectors in Jesus' rendering. As someone who would identify as more prophet than priest or king, how do I feel about the rent-collector mantle?<br />
👥 I need to be better at this. I need to be braver. Octavia Hill's use of rent collectors as proto-socialworkers is inspired at a number of levels, chiefly in the way it enobles the disadvantaged to be participant agents, and lays the basis for legitimate access into authentically challenging personal relationship, which is a precondition for growth towards maturity, for both the visitor and the visitee.<br />
💪 By contrast, (even as a literal rent collector for 41), so much of my 'Christian' manifestation to those in my care is based on charitable condescension that muddles my own saviour complex with timid people pleasing and the result is patronising to them, proliferates pathologies of immaturity in us both. A rent-less gospel subtly sanctions the defacto anarchism of a fatherless world of inconsequence. It is my not loving them enough to put myself forward to be beaten and shamed for a speaking a message of enworlding rebuke and divine lament that would provoke them to beat and shame me.<br />
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<i><b>Lk20v13-14</b> It is interesting to reflect that the impulse that is being ascribed to the vineyard workers here is one that sees the Son as a competitor to their own good. The focus here is not so much that they reject his prophetic voice, speaking to them the truth, as the servants before him did (though this is no doubt in play) but specifically in this case they plan to kill the Son so that ‘the inheritance will be ours’. Careful as always to hold lightly what can be read into a parable, but this emphasis seems to invite reflection on resistance to Christ insofar as we see him as a competitor. This strikes me a strange thought. I am used to the thought that I resist Christ because he challenges me by his words, his love, his lifestyle or his sacrifice – as a divine invitation that I fear to take up. But do I think that I resist Christ because I think that his very existence robs me of something of the divine, something that is withheld from me because He has it? Do I think that I need to assert myself over Christ himself in order to try to take from him something – something I want that I have to fight him for?</i><br />
<i>If I centre the Christ in my theology, does this de-centre me? If I behold his spiritual riches, does this illuminate my poverty in an unbearable way? Better perhaps to talk about the generic divine, and to hold myself as the measure of the spiritual life. Perhaps the way to convince myself of my own divine inheritance is to try to deconstruct or destroy the paragon of sonship that Christ reveals, to destroy the Christ as model of Humanity-fulfilled. Perhaps it is in this sense, in the Christ as human, that I see him as a competitor, come to rob me of my sense of the vitality and sufficiency of my own humanity. If Christ is out of the picture I can dictate for myself what ‘the inheritance’ looks like, and can claim it as mine without a sense of triangulation.</i><br />
<i>Of course, this is entirely self-defeating. I do not get any real inheritance by excluding the Christ’s example from my life and trying to construct my own sense of the ownership of the vineyard. Of course I don’t. The logic of spiritual inheritance is that Christ multiplies it like loaves and fishes as I accept that he is the true Heir to the vineyard. In this recognition I am adopted into the Master’s family as a sibling, not a rival, to the Christ - Rm8v17 – a co-heir with Christ, receiving the whole that He receives. What a beautiful logic, what a banquet of grace.</i><br />
<br />
<b>Lk20v15-16</b> ⚰ <i>"..killed him.."</i> That escalated fast. As things do. Because life is non-linear, it is always exponential. Life is a death spiral, an asymmetric dual, an out-of-kilter vortex screaming a tailspin into a chaotic oblivion. Why did we kill the son? We, existentialist tenant farmers.. ~ perhaps all sin is cutting our losses, perhaps the best we can do is engage in preemptive pre-crime and learn to shoot somebody who'd outdrew you? We play an infinite stakes game, gambling our all on a single token into a precipitously leveraged debt market. We obviously kill the son, we've been losing unbearably in straight sets since Adam. Oh make it stop. We live by the sword, because <a href="https://youtu.be/JTeKpWp8Psw">we're still going to die anyways.</a><br />
💣 <i>"..destroy those tenants.."</i> Tit for tat for tit escalates via an inflationary deterrent premium. "Destroy" is uttered subsonically in this movie trailer. Destroy. ἀπόλλυμι apóllymi from apó _"away from"_ which intensifies ollymi _"to destroy"_ so, fully destroy, cut off entirely, violently/completely perish, implies permanent absolute destruction, i.e. to cancel out and to die, with the implication of ruin and destruction", cause to be lost, utterly perish by experiencing a miserable end .. to destroy, destroy utterly, be blotted out, to vanish away. Jesus is deadly serious about my unrepentance. Jesus is the sharp edge of the urgently real, that needles against my zombieform ectopic adolescence, he is a thousand volts through my suspended animation or he is nothing. God-as-holy-God would destroy me-as-tenant as a pudgy nothing of ductile human collateral sucked through a crack in the pane into the frigid vacuum of infinite outer space.<br />
😵 <i>"..When they heard this, they said, “Surely not!”</i> I bet they did.<br />
But this death,<br />
while we were yet tenants,<br />
while were still weak,<br />
while we were still sinners,<br />
was for us, if only we would let it..<br />
<br />
<i><b>Lk20v17-18</b> Read slowly and literally, there are two claims in v18, one to do with actively falling on the cornerstone who is the Christ and being broken into pieces, and one to do with being fallen upon, passively crushed. Is there something to draw out of this distinction? Maybe this is just <a href="https://literarydevices.net/chiasmus/">a chiasmic literary device for used for rhetorical purposes</a> with similar meanings intended for each clause. Indeed, most of the commentaries I have looked at treat these two clauses as a whole, with both clauses reiterating the spiritual death that is definitional outside Christ the Cornerstone. But I wonder if there are multiple ways of reading this, or ways of reading the two clauses as involving a contrast. Christ comes to bid the old self to die. He comes to kill us, to dismember us, to circumcise us Col2v11. Either way, Christ comes to 'break us into pieces', and this is a good thing, and wonderful, kind, holy redemptive thing. We are put together so that we may rise with him in glory. <a href="https://biblehub.com/greek/peso_n_4098.htm">To 'fall' on the cornerstone - the Greek 'peson', is the same word used as to 'fall down in worship', Mt4v9, etc</a> so I can't help wonder then that we are 'broken to pieces' on the cornerstone as we fall on Him...we surrender and he takes us apart. This is what Jesus does to and for and through us. If we do not fall on Him He will fall on us, for He is sovereign. Do not resist. Fall on him.</i><br />
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<b>Lk20v19-20</b> 👀 <i>"..they perceived that he had told this parable against them.."</i> Perceptive? Do you perceive it? [Is43v19] "Perceiving" as a word neatly ambiguates the locus of the responsibility for the meaning being interpretted. Within the scribe's subjective perception, do they rightly infer Jesus' meaning as he intended, or is their perception only their own projection?<br />
🛑 <i>"..they perceived that he had told this parable against them.." </i>Parables against. What are you against? What are you for? And how? Do you tell parables against? The world doesn't need placard waving Christians being antagonistically anti. But the world does need thesis and antithesis to structure reality. Whether in the strong claim of Mt12v30 (Whoever is not with is against) or in the contrapositive Lk9v50 (Whoever is not against is for) Jesus suggests there is a starkly binary oppositional dichotomy of necessarily active positions ~ you can only be either actively-for or actively-against.<br />
🗿 <i>"parable against.."</i> A parable-against is perhaps the best way to enact againsting because it nuances to specifics but is applicable universally, it is powerful without being power-over, it is an invitational mode of communication, that reveals meaning to the willing. As SPJ has said of Lk20v21's use of coins as excellently concrete external particulars, thung things performing as perfect synecdoche for the whole of our shared material but unwieldy world - so too parables, give right and proportional and awkward particularlity to jointly joust with realities within and through.<br />
⚔ Nathan in 2Sm12 tells obliquely the story of David's murder of Uriah - this is perhaps a blunter form of allegorising-against. Jesus tells a parable to a multiplicity of hearers, but it is parable-against only to the reader-response of some, deftly such that those with ears to hear-againsting perceive-againsting.<br />
🦔👑 <i>"..against them."</i> What is being-against? How do you experience being on either side of antipathy? What is it like to feel againsted by the universe? What does it feel like to be disenfranchised by the good and the true? I have this image in my head of Jesus playing Cards Against Humanity in the market place in a manner of grave lamentation. The snarky barbed cards are played not as porcupine bristles defending a vulnerable nihilism, rather, the barbed cards are taken on as thorns borne heavily through skin to skull, weaponised words, absurdist allegories structuring an truest possible ironic critique of and by a shattered humanity. Jesus' parables provokes a humanity to edginess, ultimately so that he can die for a humanity that is set against a humanity set against him.<br />
👾 <i>"..pretend to be sincere.."</i> Don't we all? I am the #problem. I am the bug in the code. I am the mole. I am the exploit. I am the weakness. I am the turncoat. I have been rewatching some of Mr Robot. Everyone is a code to crack. Everyone is an interface thinly veiling a dark web. Everything is ulterior built on another's weakness.<br />
🍀 It is not easy to discriminate what, in Mr Robot, is searing truth, rendering a raw portrait of the actual darkness of human deceit and depravity, and what, in Mr Robot, is merely alluring therapeutic pessimism. I'm a sucker for the later, I'm a freak, I'm a weirdo with a penchant for a subsonic minor key. But the former is also true, and needs attention. Throughout history we have worn masks, adopted roles, and played parts, since we first adopted figleaves, but now, online, it is nothing but a dense thicket of figleaves. That sincerity is impossible distorts everything.<br />
🎭💪 Mr Robot is about power and pretense<br />
- <a href="http://youtu.be/_xcRjDfEglE">We all pretend, for our own protection</a><br />
- <a href="http://youtu.be/-hL4lMcIqS4">Society is a pretending as a mask for distraction</a><br />
- <a href="http://youtu.be/eLo-XXvFn2k">Hacking people behind their pretense is the only authenticity</a> - (note the glowing crossed mullions in this moment of pseudo salvific omniscience)<br />
- <a href="http://youtu.be/3vofUNJo8hQ">Power as the only real end</a><br />
- <a href="http://youtu.be/OcePJlrAgSU">Power through self-hate</a><br />
- <a href="http://youtu.be/sO2raiSHOhc">Power used by the protagonist as the compromised tragic good</a> (<a href="http://youtu.be/GyWeWicgqCc">2</a>)<br />
🕵♂ <i>"..spies, pretending to be sincere.."</i> Those faux friends who feign faith. They are not merely ingenuous. They are agents of the other team. Spies-for. How do I know what side I'm on? I have spent the last six months in zero gravity nurturing an imposter syndrome, untethered from previous coordinates of self-knowledge. I am Cordelia in the court of a millenial King Lear. Or am I? It is an awful thing to know, even part, of your own corruption.<br />
😇 <i>"..sincere.."</i> Iggy Azalea wants us to know first things first she's the realest, and this idiom speaks to the cult of authenticity in hipsters more generally, and it is, ironically, especially cooptable. In thinking about this, I was reminded of <a href="https://labrisouthborough.podbean.com/e/the-vanishing-american-adult-a-field-report-on-the-crisis-of-agency-today-joshua-chestnut/">this piece by Southborough L'Abri</a>: <i>"A recently declassified intelligence document written during cold war - explaining to field agents the kind of person who could be turned, that is, convinced to commit treason and spy against their own country. Look for this sort of person:- emotional fragile, immature and insecure, disconnected from strong community, accountability and deep relationships, yet who seeks to make in impact in order to gain a sense of self-worth.."</i><br />
We are all spies now.<br />
But we don't have to be.<br />
<br />
<i><b>Lk20v21-22</b> Jesus demonstrates a simple principle here, one I recognise would help me engage better in difficult conversations. The principle is: when presented with a false dichotomy, turn the conversation to a concrete particular, to something in the shared material world. Use a prop, use an example, direct attention jointly to an object which will ground the spin of subjectivities locked in a conflict of absolutes. Jesus uses a coin, with a humility and a strength, to subvert the conversation. So often I find myself locked in the heady insistence of ideas, so often statements made seem absolute on both sides, and require defending with a heat, but little light. Draw your eyes back to the real world and the complex wisdom found in natural and cultural artifacts, and begin the conversation again, like Jesus.</i><br />
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<b>Lk20v23-24</b> What is Money?<br />
👿 It is popularly and bluntly sloganised that the love of money is the root of all evil, and there is a universally held suspicion that the world is run by a cabal avaricious rich people.. so this passage is read convolutedly as a call to flee money to some higher plane, a call to be in-but-not-of a financial world. So, Christians only touch awkwardly the icky world of money but equally Christians are always shy of proper sympathy with anarcho-agrarians rallying for a return to bartered goods.<br />
🤑 A theology of greed is different from a theology of wealth is different again from a theology of money. What is money?<br />
Bitcoin has broken the ice of a now inevitable era in which entities other than the state can mint currency, entities other than banks can administrate the storage and distribution of fungible tokens of trust.<br />
✅ Money as money must do these:<br />
1. store of value<br />
2. unit of account<br />
3. medium of exchange<br />
~ How does have Caesar's face help with those 3?<br />
~ Imagine if you could use a different token than pounds/dollars to achieve those 3?<br />
~ How will we perform those 3 in the Kingdom of God? How can we work to image that Heaven now?<br />
💵 You have to have trust that this elaborate IOU system will retain its value, relevant to all goods, acceptable by all people. If that trust is shaken, a currency collapses. Because that trust can be shaken, we build banks too big to fail, we allow exorbitant remuneration for men in suits in towers.<br />
🤝 What if that trust couldn't be broken? What if you could tokenise all identities and all contracts on an immutable eternal covenant ledger?<br />
❓ I don't want to over-read Jesus here. But. It seems to me that the Caesar-centralised mode of dollarised currency stabilisation is a sub-Christian and very high-energy way to conduct trade, predicated on a pax-Romana sort of defense budget. If we have the technological possibility to now decentrally tokenise that-which-is-God's and so render-it-to-other-than-Caesar.. what ought Christians to do for money now?<br />
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<i><b>Lk20v25-26</b> They became silent. This phrase comes like a promise, like a chink of light, in these times. After raging and protesting, that Jesus might leave me so dumbfounded that I become silent. Silent not just on the surface but all the way down, down to the deeps. Silent in contemplation and stillness and waiting and non-verbal attentiveness such that I might actually have a chance of hearing the voice of God rather than my own constant chatter. They became silent. May it be so with me in 2019. Amen.</i><br />
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<b>Lk20v27-28</b> People don't die in sequences of seven without interference. This morning I read the Sadducees' counter-parable as a very thinly veiled threat. As if to say, "Jesus, it would be unfortunate if something were to 'happen' to your disciples.. We have ways of making men disappear." Locked in a fishtank world without resurrection there is no hope, there is only taking-power-over ~ in that world, religion and politics (and race, and gender..) become a protection racket. For a portrait of this, see, Steve Mcqueen's <i><a href="https://youtu.be/DAPf67LrQ10">Widows</a></i> - perhaps my film of the year for 2018. There is a stark lack of self-awareness by the Sadducees, in this ham-fisted thought experiment. I have, in the past, pictured them as wheedly word-game types, needly jousters, blinkered somewhat and incompetent.. but I read them now as <i>Widows'</i> Jamal Manning, lumbering, bloated and braggadocious school yard bullies, so blunt is their rhetoric, their tone deaf mysogyny, fixated on sex and death.<br />
A belief in resurrection changes everything.<br />
But I consider particularly my metaphors, which assured resurrection would baptise with hope and humility.<br />
<br />
<i><b>Lk20v29-30</b> Wondering this morning if and how belief in the resurrection of the dead changes how we marry. All sorts of dangerous Love, Sex, Death & God puzzles and pains in this passage. Of one small fragment, I speculate (perhaps speculate wildly) whether a culture shaped by the imaginative sense of resurrection is less likely to marry their kin, marry for convenience or protection. In a universe which stops at death, it makes sense that marriage is primarily about survival and reproduction, where marrying into sameness and familiarity best ensure this. In a universe where death is a whole new vista of meaning, and marriage symbolises the great facing of God, marriage is more about otherness, risk & desire. Flicking through The Book of Common Prayer in Canterbury Cathedral this week, I note the <a href="https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/book-common-prayer/table-kindred-and-affinity">'Table of Kindred & Affinity'</a> on its final page: A warning not to marry certain members of your family. Songs and psalms to the God of our life, punctuated by the reminder that how we marry is too a Common Prayer.</i><br />
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<b>Lk20v31-32</b> ⚰⚰⚰⚰⚰⚰⚰..⚰ <i>"all seven died.. the woman also died"</i> What is death?<br />
💃 What sort of a mind writes such a parable? How does one end up authoring such weaponised absurdity of romping pitiless sex&death carnage implicitly slut-shaming this man-eating femme-fatale? The mind set on the flesh is death Rm8v6 - Is this what that looks like? How do you think of death?<br />
🛋🛡 To the trite sophist and the expedient hedonist, Death is an alluring shield and a comfort.<br />
😱 Because everything dies, nothing has consequence, everything is flattened to an unthreatening absurdity. With my sophist hat on, I export a philosophy that is being merely towards death, and on this I build an absurdist castle of protectionist rhetoric. Everything is always dying in this my tragic-comic parody which eats itself. Life is an hysterical Faustian cult under the banner of the Jolly Roger. Death is no leering antithesis, it is a Norwegian Blue shuffled off 'is mortal coil. Life compels me to nothing, obliges me in no way. In my death-addled logic, I consider those who find death incoherent as sentimental. Why mourn what must be, rather than to stand forth with Kamakaze bravery submitted to a given biological brevity? To hope in resurrection is to permit death to be unnatural and so tragic. Mocking resurrection's logic is to safeguard the nihilist's existential fortress.<br />
🚬🥃 Because death will come for me, indeed it is always already coming, I am a cosmic victim, and as such I have impunity to eat, drink and be merry. Death is my trump card, my get-out-of-jail-free card. See the protagonist in Avicii’s perfectly appalling modern parable #I Could Be The One: <i>"I feel like I'm trapped in someone else's masterplan, go to school, get a job, get a mortgage, all I'm really doing is dying.."</i> The universe owes me. And so a culture of death weaves a narrative of imperilment as license. We touched last night on the appeal of media narratives of terrorisation - that is, beyond the mantra that bad-news-sells, news which establishes you as a victim within a global plot of calculated evil is particularly attractive.<br />
❓ Consider the difficulty of fully embracing resurrection. Consider what reckless abandon it robs you of. Everything is weighty now. Everything matters. Everything persists. If I am not going to die, how should I then live?<br />
<br />
<i><b>Lk20v33-34</b> I remember a friend weeping at this verse, at the idea that in the beyond-death she would longer be her beloved's, that they would no longer belong to one another as husband and wife. The idea that couples remain interlocked into heaven remains prevalent, I noted it reading the inscriptions on graves as I walked through the cemetery last week, and in <a href="https://www.bbc.co.uk/programmes/b0btyww3">the short animation Ladder to You on the BBC this week</a>.</i><br />
<i>Culturally and personally we are still much romanticised by the idea that marriage is eternal. The alternative does strike me as unattractive, I don't really know how to think of it - the picture that Jesus paints here somewhat leaves me cold. The prospect of an asexual heaven, with no family units, no particular attachments and no special relationships very quickly appalls me, it sounds like an impersonal totalitarian nightmare. If marriage is a metaphor for heaven, I want marriage to last for eternity, as a picture of this, swept up into it but retaining its distinctiveness. But the thought that Jesus gives here is that marriage is dissolved into its metaphor. These are hard words. And I am not sure what the answer is for thinking of this best, I don't know how one hopes for such a state, it is a sheer cliff in my mind. I am not sure that we are even called to want such a state - we are called to want God, and in wanting God, trusting in the goodness of a future that seems inexplicable to us, rather than trying to make it explicable with our current categories. There are ways of thinking conceptually about how this new marriageless resurrection will be a good - it will be a liberation from all that is broken about human marriage, it will be an expansion into a cosmic marriage, etc. These are interesting and helpful things to meditate on, but I don't think they are sufficient for understanding - or even accepting - what this resurrected way of life will look like, and I don't think we are called to understand this. We are called to want God, and this is enough.</i><br />
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<b>Lk20v35-36</b><br />
🥇🎓 <i>"considered worthy to attain"</i> we know that this worthiness is via Jesus' worthiness, over the Bridge to Life because of Jn3v16 etc. Something in the phrasing here refreshes the non-mechanical nature of this bridge. Someone is doing the considering-of, you are being scrutinised by an audience who comes to a considered opinion. On which basis you are given access. Me. Phil. Being estimated as worthy to make the cut to join the team of the chosen few in the inner circle. In the very cross hairs of God's laser-sighted selection. Problematising the injustice of so-called election short-circuits wonder, the ecstatic and unnerving experience-of belovedness which would effect its own essential and sufficiently infectious mode of personalistically enacted gradual universalism. That I have been considered worthy, despite everything that had been on my CV, now bends the universe towards me.<br />
🗿🚀 <i>"this age .. that age"</i> If the coming age is not an black box of perfectly unknowable discontinuity.. if Christian faith is not blind hope in the nebulous anythingness of an arbitrary heaven. *What is it?* How do you think of these things, by what analogy do you imaginatively consider yourself within an age, towards a coming age, in which the chasm of language signifiers is not infinitely incompatible, such that there is something not-absurd that it is possible to conjure ~ so to lay a hold of this promise in ever fuller ways?<br />
📺 This age is a TV broadcast and the coming age is a hardware update, a digitisation, a resolution upgrade. We are characters cast from VHS plugged into a 4K monitor and on that silver screen we brush up against digital natives, and our fuzzy static rwd skewed ghosts encounter the immutable polygons of uncorruptable digital versions of ourselves and the world as it more accurately actually is?<br />
🔴🔵 This age is a red cellophone tapestry, red plastic people squeaking in red plastic cars glinting ruby, and occasionally we overlap with a coming age which is blue cellophane and a purple suffusion leaks refracted into the whole narrative?<br />
💱 This age is a zero-sum economy, bartering tit for depreciating tat, and then a new currency is introduced, a bottomless payday loan that you can spend now, a cosmic IOU. The age to come is transparent and frictionless abundance, and you can spend tokens of that now?<br />
👥 This age is a feltboard drawing, cutout silhouettes of a people shadow-playing across an infinite two-dimensional plane. You are the paper person who can sit up, however, peeling away from the holon ice rink shimmering surface, you can confer with those bulbous, erect and aerial beings who cast the shapes and plays of our laminate present age?<br />
💊 What relationship between this-age and the-age-to-come accurately and redemptively reflects not an unseen opiod wish-fulfilment but rather, a genuine encounter with the substantial under-girding of everything that is? This matters so much. Language for it matters so much. Lifestyle praxes, long-suffering relationships, sacrificial values, unescapist priorities, all the accoutrements which instantiate a world view of true truth - they matter so much. A frankness about not-knowing-perfectly, a robust engagement with the messy not-yet-ness - this matters so much. How do you speak of the age to come?<br />
👰🤵 <i>"marriage"</i> So, then marriage, this side of eternity in the light of eternity. I consider that we are paper people, but our lives of Christological allegory and purpose are origami, corrugating a world parabolically. We participate in something that will be supplanted by a more-than that is more-than-you-can-ask-or-imagine. And that understanding makes marriage more-than in the now. We are bound not towards annihilation via negotiated scarcity, but towards exponential exultation via attuned abundance.<br />
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<i><b>Lk20v37-38</b> 'For to Him all are alive'. Spending All Souls and All Saints Days with more catholic brothers and sisters this year I sense the goodness in inviting remembering the dead in a way that is quite alien to this British Protestant, and in inviting the saints who have gone before us to pray for us and with us that God's kingdom may come, that all may be swept up in the Good, that all dimensions of reality may become ever-more sensitised to the presence and work of the Holy Spirit. Not that we pray to our departed brothers and sisters but with them, for they are our great cloud of witnesses. This still does not come naturally to me, it is self-conscious and jarring. I do not know how to ask for prayer from those distant across the divide of death and resurrection. I ask that God might lead me into more natural and holy ways of greater communion with all the saints. Dearly loved ones, resurrected, please pray for me too.</i><br />
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<b>Lk20v39-40</b><br />
⏲ Christianity is a windup?<br />
🎲 Christianity is a checkmate?<br />
🎤 Christianity is a mic drop?<br />
🎴 Christianity is negative space in an antiphonal universe?<br />
🕳 Christianity is an argument from ominous silence?<br />
🔇 Christianity is the squeal of feedback, then tumbleweed?<br />
👏 Christianity is a slow clap, a download buffering, a patent-pending, a cheque in the post, a dramatic pause, a not-yet?<br />
🌪 Christianity is the calm in the eye of the storm, the receded shoreline sucked out to sea by an approaching tsunami of rhetorical reinforcements?<br />
💯 <i>"you have spoken well.."</i> Commentaries seem reluctant to call this completely ingenuous. <i>"only half sincere"</i> says one. Jesus has admitted the resurrection - which is ammunition on a partisan issue - Convenient point scoring for some; Fuel for embittered fire for others. At face value this <i>"spoken well"</i> is praise - the word καλῶς kalós carries connotations commending winsome and accurate expertise. At a concordance skim, however, it does seem to recur in passages with a hint of irony:<br />
Lk6v26 ~ woe to you when they speak well <i>kalós</i> of you..<br />
Mk7v6 ~ Isaiah spoke rightly <i>kalós </i>when he criticised you hypocrites..<br />
Mk7v9 ~ you reject God's law very skillfully <i>kalós</i>..<br />
Jn8v48 ~ "are we right <i>kalós</i> in thinking you, Jesus, are a Samaritan possessed by a demon..?"<br />
Jn4v17 ~ "I have no husband" .. "You are quite right <i>kalós</i> .. you have had five.."<br />
🤥 What kind of <i>"well"</i> do I ascribe to Jesus' wisdom? And to what selective portions of Jesus' teaching do I offer this kind of praise? Jesus' opus is replete with convenient and cooptable soundbites. I am especially drawn to Jesus-as-wise, and my religious life is a long hymn to Jesus speaking well. He does speak well, and often not as I think it. When Jesus is at his most well, it is in an inconvenient call to repentance.<br />
🙊 <i>"no longer dared to ask him any questions.."</i> When am I a silenced scribe? In mute rage, fuming the unspoken passive aggression of a seething rebel, a simmering refusenik. When am I the older brother who will not come in to the party. The spoilt ballot paper. The hunger strike. God will not be guilted.<br />
😶 When do we stop asking questions? We-as-we mutually assure an embargo on a detailed taxonomy of taboos. When the questions stop: we don't ask and don't tell. And so we-as-we commit our shared life to being an unexamined life, made most manifest at the thin gruel of a family Betwixtmas, firing blanks blandly down a bowling alley with the barriers up. Crippled by shame, gagged by cowardice, resigned to the entropic, afraid of honest answers, we ask no honest questions. Presuming no invite, nothing is explored; so with nothing formed, nothing can be filled. We become immasculət shadow selves in a tragedy of faded agonism.<br />
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<i><b>Lk20v41-42</b> These 4 verses 41-44 are self-contained as a little snippet of dialogue. We're not really given context, interpretation or resolution. In another context you might assume that Jesus is arguing against the incarnation, against the coming of the Messiah. It's an absurdity that the divine could be the descendant of anyone - therefore we must be mistaken if we think that one of David's descendants could be the Messiah. You would think that having acknowledged this half of the paradox of the incarnation there would be a second half to it, an 'and yet'...but there isn't. Why is this? I don't know, but perhaps Jesus was so unanxious about the truth that he didn't feel the need to give the people he was speaking to the full story? Like a good film or book, which does not try too hard to be didactic, Jesus is perhaps content to simply show people what a ridiculous idea the incarnation really is, without needing to make sure that he also offers them a list of reasons as to why it is also true. Sometimes the best thing we can do is show people the absurdity of the incarnation, safe in the knowledge that the disruptiveness of the idea is often enough to woo people to look at it further, that its truth can show itself in its reality as a mystery, a paradox, far better often than shorthand accounts of the complete gospel. This is not to say that there is no place for the latter, but just that this is not the only way. Jesus was content to speak of himself in fractions and parts, knowing that each glimpse might be a window or invitation to explore his mystery at greater depth. Let us inhabit this kind of confidence also.</i><br />
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<b>Lk20v43-44</b><br />
👴 In a gerontocratic culture of exaggerated respect for elders it would be unthinkable for any father to call their son "Lord". Such deferential nostalgia is not far from actual ancestor worship ~ wherein salvation will come from the past, by a reversal to a purer time, a reliving of the glory days, a restoration architecture of historic forms. Over-conservativism that predicates an exaggerated caution on a sense that the universe is a vast zero-sum entropy cannot abide novelty ~ presuppositionally, the best has already been and the best we can do is to stem the tide of cultural unravelment. In this view all youth is necessarily and only the <a href="https://youtu.be/Ia8LqyDsdbo?t=43">Scrappy-Doo of humanity</a>.<br />
👶 But, what of our culture that idolises youth and denigrates the old? This, just after a festive season fetishising the palatable baby-Lord-Jesus. Silicon Valley sets the terms of an world run by twenty-somethings ~ see <a href="https://www.youtube.com/watch?v=-8lgFak3RwU">Zuckerberg's senate hearing</a> there are plenty Lords saying "my Lord.." to a millenial generation running circles around the boomers<br />
❔ What does Christianity have to say to these modes of generationality?<br />
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<i><b>Lk20v45-46</b> '...love to be greeted with respect in the marketplace'. I've been thinking about the difference between Jesus and the other teachers' relationship to the marketplace with this verse. <a href="https://www.ridley.edu.au/bible-theology/jesus-spend-much-time-marketplace/">Kara Martin points out that Jesus spends a lot of time in the marketplace</a> - meeting and preaching and healing Jesus is amongst culture, but he does so by doing things, by shaping the space by his words and actions, rather than as a passive recipient. In today's verse we have a picture of 'the teachers of the law' also in the marketplace, but in order that culture might reflect back to them their own goodness. This is a passive absorption of culture, used to and prop up their own sense of validation. So we might think today of how we shape culture in a healthy and engaged way, vs how we let culture shape us in an ultimately narcissistic way. <a href="https://navigators.co.uk/big-weekend/">The Navs are looking at this at their upcoming Big Weekend</a>, asking the question - what is it to Create? vs to Copy, vs to Consume, vs to Critique, vs to Condemn? </i><br />
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<b>Lk20v47 </b>🤱🤼♀ Working my way through <a href="https://www.desiringgod.org/messages/the-frank-and-manly-mr-ryle-the-value-of-a-masculine-ministry">Piper's biographies, and on John Ryle</a>, <i>"a man of granite with the heart of a child.."</i> he makes a passing observation on the tone of Jesus as comparison. He suggests reading through the four gospels and marking up when Jesus uses a 'tough' tone and when Jesus uses a 'tender' tone. There is so much of Jesus' spoken work where his tone is tough, combative, acerbic, agonistic. What of me?<br />
👨⚖ It would obviously be egregiously abusive to use a tough tone where a tender tone is needed, and the risks are high, and I am a fallible user of blunt language tools and a dull receptor of relational nuance. Immediately the lawyers in my mind populate a defense of my predilection for non-confrontational, evasive, Britishisms with casestudies of victim-blaming and the privileges of those who presume a tough tone..<br />
💪 Nevertheless, Jesus embodies a way of being in the world that has learnt to speak extremely strong words without sinning in so doing. His is a harrowing that never deviates from perfect love. What must I do to rightly emulate the strength and proportion of Jesus comparatively tough tone?<br />
Reflecting on how I do speak and how I could speak compared to Jesus:<br />
🦁🏙 I speak to Scribes less than Jesus did. I am less often in demographically diverse public settings. I am less often outside of my siloed bubble of relatively similarly aged, schooled, and politically disposed people. I am shy of influencers and defer to specialists. I don't need to be tough because I'm not in the lion's den.<br />
🙉🙈🙊 I speak about holiness, justice and culpability less than Jesus did. I tread around taboos. To shield my own shame I don't initiate conversations about domains in which I have compromised. I lack assurance of my own holiness in Christ, I lack definition in my own testimony, and so I can offer no confidence to those in sin that it might be possible for them to go and sin no more. My own life's comfort is too entangled in the injustice of modernity's cheap fossil fuels and market corruptions to critique it. I am a prophet gagged by my own pride.<br />
👂 I speak on the basis of a less defined mandate than Jesus had. Not everyone is called to be John the Baptist haranguing Herod. But even if I was called, I'm not listening for that call. The ability to be tough and humble would come from the knowledge that the specific work I do is called from and submitted to a higher authority - that they are not my words by those of a more primary authority - without this, toughness is mere bluster and bravado.<br />
⏱ I speak with less urgency than Jesus did. I tend to think I have all the time in the world. At 32, Jesus had a year left on the clock. I tend to think that my part is a walk-on extra. I tend to think I am a non-load-bearing part of the structure of the Kingdom. I tend to think that others more qualified will say what needs to be said when it needs to be said. I am complicit in a fatalistic kind of cosmic procrastination, as if the reform of Britain can wait for another generation.Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-56637941618562313152019-01-13T17:24:00.000+00:002019-03-23T07:14:11.691+00:00home<div class="separator" style="clear: both; text-align: center;">
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<br />Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-83448098658136260852018-11-08T09:25:00.000+00:002019-02-14T15:52:17.501+00:00texting luke nineteen<div class="separator" style="clear: both; text-align: center;">
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<b>In for a penny, in for a pound. Alternate mornings on Luke slowly. 07729056452</b><br />
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<i><b>Lk19v1-2</b> Noticing for the first time that Luke puts Zacchaeus, who is v3 "trying to see who Jesus was" directly after the restoration of the sight of the blind man. Physical blindness and lack of height: there are different ways we might extend these by analogy to forms of a lack of sight in the spiritual. To be short is a relative term, Z was short because he was shorter than average, shorter than everyone else. It is understandable that, unchecked, this could develop into a sense of victimhood or competitiveness with others. There are ways that we are all born with advantages and disadvantages to our spiritual sight, which seem so unfair, and are apt to put us on our guard that the resources of sight that we do have must be protected from others, who are a threat to it. Jesus shows us in both cases that this attitude to seeing him is unnecessary. It is unnecessary because it is not inevitable that you are destined to be who you have always been - Jesus offers new vistas, new optics. Healing is possible, both physical and relational. It is also not necessarily to compete with others for sight because Jesus has the time and resource to see you (before you see him). He stops for you, crying mercy in the street, clambering up the tree. He sees you first, you specifically.</i><br />
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<b>Lk19v3-4</b> 👀👀🔭🔬 <i>"seeking to see.."</i> Active looking-for, Ps63v1 earnestly, holistically, desperately, Lk11v9 ask-seek-knock seeking. What is the measure of sufficient seeking? What is sustainable? How does one comport oneself towards the examined life with a level of intensity that is actually effective? Zac <i>"..ran ahead and climbed.. to see.."</i> What is that for me? What is ahead? What is my sycamore?<br />
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<i><b>Lk19v5-6</b> Hurry. We don't know how to hurry well, I certainly don't. We are caught in all kinds of hurrying around, in life and work and church and culture and people and chatter, but we know that we are, and we constantly reflect on it. It is a staple of any kind of reflection or sermon on the pace of life that we all need to chill out a bit and Sabbath better and not define ourselves by work etc etc. 'Ruthlessly eliminate hurry', an oft-quoted and indeed clearly manifestly wise Dallas Willard nugget. But I wonder that this anti-hurrying mantra (which is a mantra because for all the talk is we're still terrible at it) fails to attend to what Jesus tells us to hurry for, and how to hurry and why. We are to be peaced-out Marys rather than bustling Marthas, yes, but when we're at the top of the tree of alienation, desperation and longing, the word of Jesus to us might be 'hurry down!', which is to say 'hurry here!' 'I am staying with you, I am visiting your home - today! Get a move on!' Simply staying in an all-hurry-is-bad-hurry-and-I-must-hurry-less mindset is a negative, focusing on what must be eliminated without an eye to what must replace it, and it runs the risk of failing to recognise the great urgency of our need for help and salvation. Wisdom hurries over things worth hurrying for, and doesn't hurry over things not worth hurrying for. Hurry to be close to Him. Hurry to embrace the good, hurry to put yourself in the right position *so that* you can receive all the refreshment and rest that your soul needs. Good-hurry more and better so that you can bad-hurry less.</i><br />
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<b>Lk19v7-8</b> 📖 How do you read the Bible? How do you really really read the Bible? I bore myself with a hackneyed mode of interpretation and application. We all like _x_ have gone as _x_ and so should instead do proportionally x in the light of the Jesus encounter. Perhaps the trope's ennui raises it's head most vigorously in well-worn passages that have been flogged into a stale veggietale broth of overfamiliarity.<br />
≠ Thus, the default reading: while we're not corrupt tax collectors per se, we are corrupt tax collectors in the grand scheme of the moral universe. And, we're not the grumbling crowd per se, but we are a grumbling crowd in the grand scheme of the moral universe.<br />
👥 Is this always a relevant reading? Am I like every single character in the Bible? Is there always an application from every passage? What principle would prevent specific sins' salience from becoming a generic grey of misc rebellion? How do you read yourself into situations in the bible proportionally? And my how? there is not a rhetorical how? as if to exclaim that it-can't-possibly-be-done because it-can't-perfectly-be-done, but rather a plain practical how? question to crowdsource from textees a different and more effective mode of interrogating the situations of scripture and applying them. <br />
How do you read and apply sin from the Bible?<br />
⚖ Scale? How big is your sin? One "sin" fits all sin, it's all definitionally infinite, there are no shades of grey, it is all a binary missing the mark, all a total falling short of the only sufficient perfect glory, it all needs Jesus's perfect sacrifice the same amount? Self-reflection and humility should come from considering the limitless holiness of God and the limitless and varied ways I fall short. Living out from that humble basis should mean I live a better calibrated life before an audience of one. But. Is that enough? Is that practical? Are there not different sins, with different consequences and differently appropriate proportional practical responses? Can we talk of major and minor problems - even within my own catalogue of predisposed pathologies? Some require surgery. Some disqualify you from ministry, some disqualify you from company direction. Some can be repaid. Some can only be forgiven.<br />
🙋♂ Subject? I bet you think the Bible is about you? Because surely the wrong way to read the Bible is the Thank-God-I'm-Not-Like-One-Of-Those modes of applying it to others. But. When is the Bible legitimately not about you? The gospel writers have a category "tax collectors and sinners". It is not nothing. It has thinghood. Categories may be self-fulfilling, socially-constructed, socially-relative but they are also autopoetic, self-reinforcing, electively engrouped and collectively responsible for the actions of a type, such as culpably self-identifying as tax collectors within a corrupt professional framework. So, am I a tax collector? No. But. While I may allegorically be a prostitute, and be subject to metaphorical slavery, and murder people proverbially, and conduct an embezzlement via neglect of responsibility in less measurable transactions than tax.. Repentance and healing for those actual predicaments is bespoke and distinct from the language game of moral similes.<br />
✅ Solution? Is there a solution? Can we, should we, extrapolate spiritual practices from Zaccheus' response? If we extrapolate, it shouldn't be dogmatically literal. If we extrapolate, we should contextualise. If we extrapolate from Zaccheus' actions, it mustn't setup any tacit salvation-by-works formula. So, should we extrapolate anything? Can we extrapolate anything at all, except a lowest-common-denominator suggestion to be generous? If more than that, then how?<br />
I am struck for the first time that Zaccheus pays in two distinct ways:<br />
💵/💸 % of what he has <i>"half my goods"</i> This references in no way the scale of his sin. He gives in-itself, for-itself as a cut of his total legit/illegit net-worth. An expression of remorse but also an expression of faith. What would your life look like if you took scissors through the middle of all your assets, in a gratuitous divorce settlement, downsizing to half a house, riding in half a car.. It no mere tithe, it is slashing the capital in which you find your security. Half your squirreled nest egg, half your pension, bonds and investments, half your cash in the attic.<br />
📊 % of what others haven't <i>"restore it fourfold"</i> [struck by the order, which may not be intended as significant, by after splitting his assets, he then pays reparations out of what he has left] He makes available his entire remaining estate for unlimited claims made to it. Relative and consequential compensation at 4x. This is repentance? This is freedom? This is faith? Admitting fault and writing a blank cheque to building back better.<br />
Should we extrapolate from this?<br />
Should we allegorise?<br />
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<i><b>Lk19v9-10</b> Initially I find Jesus' wording here hard to understand. Why focus on the fact that Zac is a son of Abraham? It feels like he is focusing on Z's Jewishness as a condition of his salvation, which could be read as narrow and exclusive. Sitting with it a bit it comes to clarity a bit more that of course Jesus is always expanding people's understanding of who can be saved (Who? v10 the lost. Who is lost? Every freaking one of us) but rather than developing a totally different language and understanding of salvation from scratch, he incorporates this universalism into the particularity of Judaism. Paul as we know states this more systematically in Rm4v10-12. The sons and daughters of Abraham become an expanded category rather than a category to be done away with. This project, of expanding and re-integrating our understanding of existing religious language, rather than scrapping it and starting again, is important for our time, especially in the Evangelical church, which in many parts has tried to strip out religious language in pursuit of being 'relevant', but has empoverished itself in the process. Jesus wasn't afraid to use ideas and language from old-time religion, and neither should we, so long as we are prepared to (i) re-imagine these ideas, allow the Spirit to breathe new life and new understanding into them, revealing something thicker richer deeper about the Trinitarian God. Jesus constantly uses Torah to point to the one who surpasses Torah, we must be the same with our use of religious language. (ii) We must clearly explain our use of this language and invite people into it. Religious language can be a barrier or a gateway for people, but again, anxious Evangelicals have often fixated on making it not-a-barrier rather than on making it a gateway. People are hungry for the language of the sacred, surely this is part of why Jesus continued to speak in Abrahamic terms - these terms bear more meaning than a language created from scratch could. Let us feed people with scripture, liturgy, doctrine etc that is full of the resonance of centuries of saints, communicating clearly to people that this ancient sacred that they long for is very close to them, invites them in, and will cut to their hearts with an ever-newness. In Rachel Held Evans' words, we should <a href="https://youtu.be/kZQWfRU4tPw">'keep the church weird'</a> </i><i>Keep it religious, keep it weird, like Jesus did. The church, like Jesus himself, is a strange particularly, with room for absolutely everyone.</i><br />
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<b>Lk19v11-12</b> <i>"because he was near Jerusalem.."</i> What is it about this proximity that necessitates this parable?<br />
🏙🏙🏙 Jerusalem is a city All cities, as London, are magnetic centripetes accentuating all dimensions, foibles, glories and pathologies of the human condition. All cities are always concentrating a catalytic powder keg of antagonistic heterogenous powerplay and its compensations. All cities are temporal instantiations of an eternal tension between Zion and Babylon. All cities are lightning rods for spiritual forces.<br />
🕍🏦 Jerusalem is more than that - it is the city of cities. By cosmic accident, Jerusalem is _the_ actual mythic archetypal city, providentially perfectly quintessentially the epicentre and apex of religious and political power. Those powers in that Jerusalem are exquisitely corrupt and compromised. The Judaism on display reaching peerless and paradigmatic and literal Pharisaism. The occupying Pax Romana likewise being the very textbook of systematic oppression.<br />
⚖ Here, the majority is ruled by a minority. An external occupying force is exploiting a domestic geography. All of life and justice is out of kilter, off balance, egregiously inhumane, necessarily unsustainable.<br />
🔜 Jesus must go to Jerusalem. Everything thus far has led to exactly this point. Like a marble down a track, like a tidal wave approaching shore. What is Jesus? And, what is Jerusalem? What about Jesus pulls him as an iron filing to Jerusalem's horseshoe magnet? And in this, when are you Jesus on your way to a Jerusalem?<br />
🏙 A city should be treated as an agent a collective agent, as a personal-spiritual thung thing, more than the sum of its multipersonal parts. A city is a mob ruled by albeit fickle consent. A city is a spiritually choreographed murmuration of diverse nodes, united approximately by self-interest, rallied to that moment's expedient totem, a version of a leader. In this way, a city has a will, an appetite, an effect.<br />
- See Mt2v3 all of Jerusalem was troubled when Herod was troubled..<br />
- See Mt23v27 Jerusalem is culpable of murder and thus a subject of Jesus' vain compassion<br />
🏙📜 All cities beg reform. All reformers beg a city.<br />
🤴⚒ The city is the powertooling extension of a singular will - it is a King's Kingdom. Jesus is the seed point of an alternative city, an incorrigible muster point, a snowballing coalescence of a counter culture. A new order springs from his very being and no town can abide dual allegiance. Thusly the two entities are locked into a collision course.<br />
🌆🙃 Jesus is the perfect embodiment of the counter-city. In all, he has displayed a will to reform, the power to reform, and has promised reform: <i>"The Kingdom of God is at hand.."</i> In his yet frail human frame, he is conspicuously possessed of a plausible super-human ability to counter the city's supra-human effect.<br />
📖 So, <i>"As they heard these things.. he proceeded to tell them a parable.."</i> What is it about <i>"these things"</i> ~ Zacchaeus's salvation juxtaposed with city proximity that necessitates this parable? This parable is to establish the interpretative key for the *city-engagement* to follow, in the light of the Zaccheus-engagement which has just happened.<br />
💣 Lest an over eager mob interpret the Zacchaeus event as a reform of a taxation system, Jesus tells them a parable, on the eve of entering the city. Thus I read this hinge point as promoting an interpretation of the Zacchaeus event as a call to personal responsibility which is will also be the salvation of the city - the salvation of a household of households.<br />
📈 Zacchaeus is one of the servants who had been stewarding the minas, and he is able to be reformed, and he needs to be reformed. The city is full of Zacchaeuses that cannot and must not be overthrown merely systemically by abstract revolution, but rather, individually, by each facing the minas they have, and considering how they steward them.<br />
⏳⌛ In this way, the Kingdom of God is, thankfully, not appearing immediately. The city is an incendiary place of anxious impatience. We steward humbly and justly, with a sense of urgent purpose, but not devolving to violent revolution. Jesus comes to our Jerusalem, to nurture economic reform, where each soul transitions to operating on the basis of his abundance, and so a city is saved.<br />
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<i><b>Lk19v13-14</b> But the citizens hated him. Stop there. Note that. This passage is so well known and yet this throwaway comment at the beginning, which I never have in mind as the point of this passage, contains fundamental facts at the heart of it. What is going on behind all the tangles about how much to risk or not risk? Hatred of God. Resistance to his rule. I vote we all spend less time trying to strain to work out exactly what counts as the perfect formula for stewardship in any situation, and spend more time identifying, repenting of, and replacing the Heb12v15 bitter roots that more fundamentally cause us to hate and resent God and to resist His authority.</i><br />
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<b>Lk19v15-16</b> Make more. More of what? More of what you have been given. How do you measure that?<br />
👛🔢📜 I like the way the parables of the talents/pounds/minas inadvertently obscure a too-quick financial reading of the story because of their antique medium of exchange. But I end up reading it financially anyways. Or, perhaps more troublingly, it is read as an edict or enticement to a notches-on-bedpost form of evangelistic metricisation.<br />
🎁 What have you been given? How do you measure making more? And when measured, what sort of more is good-enough stewardship?<br />
📉 Michèle Lamont's public LSE lecture this week (<a href="http://bit.ly/2SnrjVj">Having to Being: Self Worth and the Crisis of American Society</a> - mp3 on podcast <a href="http://www.lse.ac.uk/lse-player?id=4537">RSS feed is not appearing in their player where it should</a>) touched on this idea of making more - it is key to the American Dream, and that dream is fading. She cites Raj Chetty's study of declining social mobility: 90% of those born in 1940 compared to 50% of those born in 1984 would earn more than their parents. The American Dream may have been a problematically narrow neoliberal private economic ambition, which has become a socially divisive engine where increasingly infertile and fraudulently meritocratic winners take all, while a stigmatised 99% become existentially excluded but. It was a narrative of hope. Against current pessimism, she suggests applying ourselves to a wider plurality of criteria for evaluation. So that an enfranchised working class, a patronised artisan fringe, an energised care sector might *make more.* There is such dignity is making more. How do you measure this except financially?<br />
💹 Crypto offers a way, making fungible what is unpriceable and making measureable that which intangible.. <a href="https://www.youtube.com/watch?v=Ft8dSvdH2ek">See Galia Benartzi's Bancor prototype "heart" currency tokenising the exchange of favours like childcare and volunteering</a>. Elsewhere, Effective Altruists believe that traceable tokens enables a sort of pseudo-liquidity where Social Capital can be spent in exchange for Social Impact.. I remain blockchain agnostic, but the notion of considering the intangible relational or personal capital and talent we have as tokens to multiply 10x by trading, finds a great deal to analogise in the work going on in Crypto.<br />
Kenneth Bailey's chapter on this passage is also interesting. Adding peril into the assessment of the transaction. More on that story, later.<br />
📈 Make more. More of what? More of what you have been given. How do you measure that?<br />
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<i><b>Lk19v17-18</b> [w Mt17v20, Ps84v3]</i><br />
<i>very small.</i><br />
<i>even the sparrow</i><br />
<i>nests trees</i><br />
<i>seeds cities</i><br />
<i>& mustards minas</i><br />
<i>planting small faith</i><br />
<i>(good and faithful)</i><br />
<i>in His large faithfulness</i><br />
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<b>Lk19v19-20</b> 📦 <i>"kept laid away.."</i> So JC would say to the blockchain. <a href="https://bit.ly/2P1Gi9H">Don't hodl, buidl.</a> There is so much value in this world locked away, rainy-day reservoirs kept in reserve, untapped genius, mere perpetual potential, depreciating assets rusting in self-storage units. Hoarding is stealing from the commons. Negligence is not nothing. You are responsible to sweat your assets, you are a link in the chain a vital part of the team.<br />
🧤 <i>"handkerchief"</i> σουδαρίῳ or sudarium ~ a sweat band - such handkerchiefs were for mopping the sweat from the brow of earnest toil - never needed because such was never exerted. Rather it is employed hilariously as an accessory to the servant's cowardice, his brittly precious, bubble wrapped, white-glove serviced faith, neatly tidied in a delicate doily. Rather, your faith is to be well-thumbed, dog-eared, battle-scarred, stone-washed, and heavily distressed. God has gifted you an industrial strength opportunity to ruggedly tonkably go forth and risk.<br />
🏕 Because, ours is a faith of the great outdoors.<br />
<i><b>Lk9v5-6</b> <a href="http://phil-blogs.blogspot.com/2018/01/texting-luke-nine.html">Agile evangelists believe in pragmatic providence, nimbly knowing that all timing is God's timing, they weather rejection lighty, relishing to suffer with Christ, they fail early, fail often, fail forward.. Bootstrapped and unsentimental, they move fast and break things. But who is called to that? .. If I was to assess the deficit in my life and in the church at large it would call me to be more barrelling forth, at the expense of less noodling at home. "Dust" Dust's dustiness is a musty stasis, the detritus of life, the flakes of decay, the aroma of death, which clings to disuse, which settles on and settles for and settles down. No church should be dusty, and not by neurotic vacuuming, but by being-unsettled. *The Christian is a kite in a hurricane, ours is a faith of the great outdoors* thieves cannot break in and steal, moths will find nothing there ~ we are romping through town, anti-static, and squeaky clean.</a></i><br />
<i><b>Rm14v5-6</b> <a href="http://phil-blogs.blogspot.com/2017/01/texting-romans-fourteen.html">Christianity is total freedom. Christianity knows no ritual, brooks no compunction, and shreds the obsequious fuss of Jewish calendar nerds. *Christianity is iconoclaustic, restless for justice, a muscular faith of the great outdoors,* it is tireless to cross borders, languages and cultures to set ablaze a pragmatic reformation of authenticity. The Gospel renders the everyday sacred, it is an explosive and ecstatic imperative to unstinting prayer and rejoicing 1Th5v16, hard work 1Co15v10 and emphatic irreligion. Over and against the suffocating sentimentality of sickly Sunday-Christians garbed in their Sunday bests, Christianity is man alive, we are bound only by the law of love. For the Christian, every day is Easter Sunday, every day an adventure, every day a new creation.</a></i><br />
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<i><b>Lk19v21-22</b> Hard. Severe. I am fairly certain one should not over-read this analogy of the master on to God, for God is also the Father who 15v11-32 runs to meet us when we have wasted everything, and brings us back into the centre of the household. But I have been thinking about the hardness of God, the severity of God, within this framewprk of God's love. God is a Father. Fathers should perhaps bring a certain hardness, a certain severity - this is easily misunderstood or abused, but equally it is often forgone, with consequences. Fathers are supposed to be substantial, to provide solidity, to make clear where the sharp edges of reality are. This can feel like severity to the unaccustomed. I want to submit myself to the hard edges of God, the substantiality and solidity of God, which can be hard to receive, which can feel like severity, like God trying to pull more out of me than is fair, reaping what is not sown. I want to be submitted to this, I pray for the wisdom, grace and insight to receive this as love.</i><br />
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<b>Lk19v23-24</b> ❔<i>"why then did you not.."</i> You have to make an account to God for the things that you didn't do. Damned if you do, damned if you don't? Or at least chastened if you don't? Your-home-maybe-repossessed-if-you.. ~ Yes, there is much to fear if you presuppose scarcity. Yes, the risks of investment are prohibitive in a closed universe, negatively marked by a disgruntled teacher. But is that the universe? Why did _you_ not ______?<br />
💰 <i>"my money.."</i> Kenneth Bailey's chapter on this parable changes a number of face-value readings, the nobleman going away to receive a Kingdom should have called to mind Herod in the attention of his listeners - he had made such a trip to Rome. A divisive figure, whose Kingdom was not a foregone conclusion. Investing his money on his behalf in his absence would have been an activity not without risk of partisan opposition. Investing God's money, flying that flag, seeking to multiply that capital ~ it's not nothing. So, placing a lamp under a basket and other fire-hazards - it's a hodler's tale, cautious, anxious but self-fulfillingly self-defeating. Why do we do it?<br />
📈 "with interest.." Not clear if this is hyperbole or a license to charge interest. There is a subtle spectrum of ways to charge interest, from the positive and proportional redistribution of abundance amongst cooperative stakeholders, to the enslaving dehumanising transfer of wealth from the poorest borrowers into the pockets of the richest lenders. It is possible to conduct loans for the common good - <a href="http://sptc.htb.org/godpod/godpod-131">see the last GodPod episode</a><br />
🍯🌉 SB, this week, has <a href="https://www.azag.gov/press-release/two-more-participants-join-arizonas-fintech-sandbox-first-arizona-based-company">become the first company in the world to have a license to offer loans on tokenised titled assets</a> - that is, without intermediaries, you are able to lock the title deed for your car in a digital wallet and borrow cryptocurrency against it. It is like remortgaging your house, but you can turn it on and off at any time, on your own terms. The result is acccess to liquidity at all times on the basis of assets you already own but can't otherwise exploit. It is quite literally the ability to do what the nobleman asks of his even cautious servant. We are now without excuse.<br />
🔂 <i>"Take the mina from him and give it.."</i> Life is a use it or lose it affair. Life is a winner takes all affair. Again, Bailey's <i>Jesus Through Middle Eastern Eyes</i> allows this parable to be read open-endedly, with a wink. The master as clearly been generous throughout, and so removing this unused token from the servant who has demonstrated no use for it seems a fairly intuitive move in a fairly simple negotiation, and it is not then conclusively shown that the servant does not repent.<br />
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<i><b>Lk19v25-26</b> My being and body understands this spiritual principle, even though it is quite hard to codify, it is open to poor readings, bad intellectualising and problematic theologies. It is not that God is impressed by the successful, indeed, God's investment portfolio is not a safe bet. Rather, it is a principle on this side of the divine-human dance, that attentiveness to God begets greater transformation of heart, which begets greater attentiveness to God - this is a virtuous circle built into what it means (and has to mean) to spend time with the source of life - we get more life. Just as it can become a vicious cycle of resisting God because he is opaque to us, and his being opaque to us because we resist him. Life begets life, more begets more. Because the Kingdom of God is fractal, the Kingdom of Ends is always also a Kingdom of Means, further up and further in.</i><br />
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<b>Lk19v27-28</b> 📕🆚📗 This parable of the minas is very crucially different from the parable of the talents in Mt25v14-30<br />
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Mt - Master goes on journey v14<br />
Lk - <b><i>Nobleman</i></b> goes on journey <b><i>to become a King</i></b> v12<br />
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Mt - Master gives <i>3 servants 5,2,1 talents</i> v15<br />
Lk - Master gives <i>10 servants 10 minas</i> v13<br />
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Mt - n/a<br />
Lk - <b><i>Citizens of nobleman hate him, rebelling and rejecting his leadership</i></b> v14<br />
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Mt - Master returns and calls account v19<br />
Lk - Master returns and calls account v15<br />
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Mt - Servants have variously made <i>2x, 2x, and 0x</i> v17-18<br />
Lk - Servants have variously made <i>10x, 5x and 0x</i> v16-v19<br />
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Mt - Profitable servants are called good and faithful v21 v23<br />
Lk - Profitable servants are called good and faithful v17<br />
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Mt - Unprofitable servant calls master a hard man and was afraid and <i>buries talent</i> v25<br />
Lk - Unprofitable servant calls master a severe man and was afraid and <i>lays mina away in handkerchief</i> v21<br />
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Mt - Unprofitable servant should have put talent in the bank and is condemned as <i>"wicked and slothful"</i> and is <b><i>ordered to be cast into outer darkness with gnashing of teeth</i></b> v30<br />
Lk - Unprofitable servant should have put talent in the bank and is condemned as <i>"wicked"</i> v22-23<br />
-<br />
Mt - n/a<br />
Lk - <b><i>The citizen/enemies are ordered to be slaugtered</i></b> v27<br />
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⚔ The v27 <i>"enemies of mine who did not want me to reign over them.."</i> refers to v14 the <i>"citizens hated him .. saying 'We do not want this man to reign over us..'"</i> This book-ending of Luke's account with the cultural context radically transforms this moral tale about good stewardship.<br />
👩🏫 So the different parables teach:<br />
Mt: Make good use of the talents you have.<br />
Lk: Make good use of the talents you have over and against those who would oppose so doing.<br />
👺 Opposition. In this case, and in all cases, there is no mere household management. Nothing is ever merely administration. It is all spiritual warfare. It is all played out in the light of eternity. It all requires courage, and faith in God's final justice and vindication.<br />
🎭 Culture. We make economic decisions in the context of a culture which is partisan to the core. We transact is an emotionally-loaded and perillous economy. It is not enough to encourage people to make good and work hard. Acknowledge that there is another side on the pitch. But. Then, have confidence that God is bigger-than.<br />
🦁 Sloth. The sluggard says there is a lion in the street. (Pr26v13, Pr22v13). The wicked servant claims God is a hard man, as bluster to cover the fear-of-man. However, there are lions in the street. There is a Survivorship Bias. The citizen/enemies didn't lynch the faithful servants. But they could have. How then do I conduct my business, and tell my testimony and exercise my gifts? With the bold confidence that God will be just in the end if I will be faithful in the moment?<br />
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<b><i>Lk18v29-30</i></b><br />
<i>Ahead of you</i><br />
<i>Out of view</i><br />
<i>Time overlaps</i><br />
<i>These inter-saps</i><br />
<i>Vine-entwined </i><br />
<i>Prophetic signs </i><br />
<i>An ancient road </i><br />
<i>He newly rode</i><br />
<i>So is and was and is to come</i><br />
<i>Where colts are tied, they are undone</i><br />
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<b>Lk19v31-32</b> <i>"Follow the white rabbit.."</i> <a href="https://youtu.be/6IDT3MpSCKI">The Matrix engages many layered, archetypal and fundamental symbolisms in this opening scene</a>. We are Neo. We are searching. We are in Room 101, with illicit code for sale inside Baudrillard's tome. Troy and Dujour stand at the door and knock. Neo is their Jesus, and they believe mescaline is the only way to fly. Reality is being interfered with. There are no coincidences. And animals point the way.<br />
🐇 Animals point the way. Jesus is acquianted the pervasive mischief of the animal kingdom's symbollic agents and their participation in God's work. As Elijah's ravens, Noah's dove, Jonah's whale and worm, Balaam's ass, Elisha's she-bears, Daniel's lions..<br />
🐇 Colts are infant animals, irreligous as Lk18v15's infants, they are the cute sprite kittens of the equine world. White rabbity pure and skittish tiddly nimble trip trapping.<br />
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We seem to read the Palm Sunday verses on the approach to advent ~<br />
<a href="http://bit.ly/2AVB4TS">Nov 2015</a> <br />
~ <b>Mk11v1-2</b> <i>"..John Lewis hails the official start of little-donkey-little-donkey season.." </i><br />
~ <b>Mk11v5-6</b> <i>"..Oi oi GTA donkey rustlers I see you hauling ass.."</i><br />
<a href="http://bit.ly/2AUhRSB">Nov 2013</a> <br />
~ <b>Mt21v7-8</b> <i>"..The first Palm Sunday was no fusty stilted Anglican processional, no tidy column of the anaemic middle classes awkwardly clutching dry dessicated dusty palm crosses.."</i><br />
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<i><b>Lk19v33-34</b> The 'because' matters, the why, the reason, the cause and constitution. God, please show us the same Because, let it be the one the Lord has need of.</i><br />
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<b>Lk19v35-36</b> 🧥👕 <i>"..cloaks on the colt.. cloaks on the road.."</i><br />
👑 Because donkeys foreshadow the Jewish kingship Ze9v9 1Ki1v33 the commentaries also want disrobing to carry peculiar Israelite association, eg with Jehu 2Ki9v13.<br />
🎩 Clothes are to do with power and human individuation - they are perhaps our preeminent facility for this. <a href="http://academia.edu/4197308/Being_Ornamental_Ruskin_Semper_and_Loos_on_Why_We_Disornament">Ruskin's interlocutor Carlyle made much of this in Sartor Resartus: <i>"..Clothes have made men of us.."</i></a><br />
🔀💃 Worship is a transfer of adornment, an act of civic adornment. When considering the Palm Sunday procession, I have previously meditated on the upholstered urban splendour of a bedraped, begarbed avenue of alfresco soft furnishing rendering the city commons a domestic haven. Such is worship, the harmonic and effulgent commons, a tapestry of diverse contributions displayed.<br />
🔀🧖♂ Worship is a transfer of adornment, an act of personal unadornment. See David in 2Sm6v22 will become yet more undignified in worship, see also Jesus in Lk6v29 considers the transfer of clothing to be an act of jiujitsu civil disobedience. We must come naked to God. This is not some peculiar near East tradition. See someone has gone to the trouble of <a href="https://youtu.be/BLlzyXkKnKc">making a compilation thusly</a>.<br />
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<b>Lk19v37-38</b> <i>As he drew near to Jerusalem, the whole of His disciples began to shout out in worship. I have always assumed this to be a calculated move on the disciples part, playing their part in pointing towards the fulfillment of Zec9v9 in a conscious way. But as I read this today I sense in these verses that something is stirring here beyond what any of the disciples know or understand. Not that they are whipped up into pseudo-worship crowd-mentality. Rather, the Spirit seems to hover over the deeps of their collective unconscious, and prompts them to collectively declare, worshipping, that the God Incarnate is close to the zenith of his mission. MS recently told us of his practice in his Bible group of reading each chapter in a gospel in a way that doesn't draw on anything that has not yet happened in the account - no assuming on the knowledge of how it ends. Imagine reading this account for the first time, not knowing that Jesus was going to Jerusalem to die. You would sense, I think, that the scene was being set for *something*, that the forces of the universe were conspiring to show that something epic was about to go down. This perhaps is why Jesus says that if the disciples do not worship here then the rocks will cry out - there is something going on here that is beyond individual human wills, it is the whole cosmos screaming and cheering and groaning for its redemption and the donkey and its infinite cargo take a step closer and closer to the black hole of the death of God and the white hot explosion of resurrection.</i><br />
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<b>Lk19v39-40</b> <i>"Stones would cry out"</i> is there any way to read this that doesn't fall into empty hyperbole or weird literalism? The Bible has plenty of proto animism, Rm8v22's creation groaning in eager expectation and Is55v12's hills breaking forth in song, trees of the field clapping their hands, and perhaps the most interesting Hk2v11's stone's crying out from the wall and the beam from the woodwork responding. ~ Maybe the rocks won't literally cry out. But. It behoves anyone who allegorises these verses and relegates the language to mere hyperbole to justify that as a faith decision measured by the fruit it bears. Allegorisers must gird up their metaphorical loins and live more like a symbol. If they believe that a literalistic reading is inaccurate, their claim would be most fully demonstrated by showing that derivative literalist praxis is unattractive and unprofitable, by comparison to the joy of a more conservative reading. Maybe the rocks won't literally cry out, but if that is the case, it should still be possible for a casual observer of the church to be made to wonder if it could be a live possibility given the earth-shaking effulgence of radical and unfetterable worship going on.<br />
~ Maybe the rocks will literally cry out. It seems a simple thing for those who come-as-children to suspend their disbelief on this matter. I was put in mind of a childhood game <a href="https://youtu.be/sVB95kQQ9MM">Zoombinis</a> which features many talking rocks. I was put in mind of <a href="http://www.christiananimism.com/wp-content/themes/christiananimism/popups/popup4.html">Noel Moules</a>' Q&A here last year on Christian Animism, fashioning <i>"Rocks are persons"</i> as a provocation - I was put in mind of <a href="http://www.openhumanitiespress.org/books/titles/the-democracy-of-objects/">Levi Bryant's Flat Ontology</a> at the spooky deep end of speculative realism - there is undeniably a need to re-enchant the version of nature which modernity as so totalised. But, Animism is problematic. Even Panentheism is unboundaried. They have no self-limiting principle and obscure a responsible moral distinction between the human and non-human, taken seriously it is either sentimental or terrifying, a privileged metropolitan thought experiment - which I tried to express in <a href="https://www.architectural-review.com/essays/your-views-/big-reply-to-the-big-rethink/8629476.article">my response to Peter Buchanan’s Big Rethink</a><br />
What's the worst that can happen in seeking to push the inanimate to within an inch of its metaphor - surely better church architecture at least?<br />
Rm8v19's groaning of nature is it waiting for the sons of God to be revealed, that is us taking our right place in the natural world, as servant participant gardeners, cooperating with nature in right reverence.<br />
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<i><b>Lk19v41-42</b> What is it to have the things that make for peace hidden from one's eyes? This feels like such a poignant and frustrating phrase. I am one who Ps120 longs of peace, but yet do not seem to know the way of peace. There is something needed to unlock or understand that is hidden? Why was peace hidden from Jerusalem? v44 'because you did not know the time of your visitation'. What does this mean? Not recognising Jesus when He is already there, already in visitation, already present? Not believing that He is already in our midst? I do not know what I do not know. Oh God, give me eyes to see.</i><br />
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<b>Lk19v43-44 </b>Jesus weeps for Jerusalem and her children. The city-as-mother trope pervades literature and language ~ metropolis deriving its root from gk mḗter mother, and it pervades scripture Is66v7-11 <i>"For as soon as Zion was in labour she brought forth her children.. ..Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her; that you may nurse and be satisfied from her consoling breast.."</i> The allegory implicates how we think about both motherhood and cities and how we conduct ourselves as offspring and citizens.<br />
😢 Jesus weeps for the tragedy of a city-as-mother subjected to judgement, he weeps in light of comparison, the tragic is not inevitable, another city was designed, another city is possible.<br />
🤰🏙 Mothering-as-City is a many layered metaphor concerning a caused and causing, relationally dynamic, total prevenient environment<br />
- Mothering can be caused by: violent injustice of abuse (Sad) or calculated callous infidelty (Bad) or faithful intimacy (Glad)<br />
- Mothering can be performed: without support or hope (Sad) or with selfish cynical neglect (Bad) or costly nurture (Glad)<br />
Scouting out city-as-mother in the bible, Gal4v24-27 offers a complex analogy of city-mother in Sarah: free (Glad) or in Hagar: slave (Sad) and then, within Ez16 and Is1v21 and Ho2v3 we find city-mother as Gomer: whore (Bad) - Jesus here weeps for Jerusalem-as-whoreon the brink of her destruction. The tragedy is acute as it is relative to what a glad city could have been and how she has distorted that. This is a new way of thinking about cities for me, more dimensioned than the Zion:Babel scale (sorry it is forming a slightly long thought-in-process)<br />
👰 City Dressed. The city, in God's design, is supposed to be adorned as a bride, as a symphony of a festive commons Ez16. Any city should be blessed by Christians generally planting trees etc Jr29v7, but also specifically and symbolically, in the theatrical costumed effusive enactment of the spectacular advent of the peculiar Christ event. Dressing up the city in perennial and persistent explication-of and embodiment-of the incarnation-as-wedding-feast. The church is a bride Eph5v25 2Co11v2, but further, the city is a bride Is52 (partly because the church is a city (within a city)). Being-as-bride is not a private sentimental contract but rather more a public performative symbolism - where dressing is the necessary signposting for a bride's transformed and transforming social role.<br />
🧟♀ City Stripped. The city-whore-mother picture is viscerally completed in the juxtaposition of Palm Sunday's exuberant city-adorning (Lk19v36 <i>"spread their cloaks on the road"</i> / Is52v1 <i>"put on your beautiful garments, O Jerusalem"</i>) with Harrowing Prophetic cruel city-stripping (Lk19v44 <i>"tear you down to the ground.." </i>/ Ho2v3 <i>"strip her naked .. make her like a wilderness, and make her like a parched land.."</i>) Good-enough mothering here considers marital faithfulness to be the supply of its sufficiency, without which the city-as-mother's adornment flickers out like the Piccadilly Circus lights off in 28 Days Later.<br />
🏚..🏜 City Destroyed <i>"not leave one stone upon another"</i> The disciples elsewhere comment Mk13v1 <i>"Look, Teacher, what wonderful stones.."</i> painting a picture of Jerusalem as conspicuously adorned. Cities are adorned, and it may be impossible to tell wheat form tares, as it pertains to ethics of adornment as they present. Clearly Jesus encourages the display of urban adornment rendered in the Palm Sunday parade. Against this, Jesus' comment just prior that the Lk19v40 <i>"the stones would cry out.."</i> cannot have been unaware that the last stones to cry out were Habakkuk's, who did so as a cry for help under the crushing strain of injustice. Where a city-as-mother is embellished by injustice it/she self-destructs and buries her children with her. Her children are inextricably oedipally bound up in her totality for good or ill. Thusly we, until we are in-but-not-of, are coddled into immaturity by London, smothered culpably.<br />
⌛ <i>"knew not the time of your visitation.."</i> This reads like innocent ignorance ~ as if Jerusalem just didn't get the memo.. I can't find exact commentary to back this up, but it doesn't sit well. The implication of <i>"because"</i> is that this destruction is a reasonable response to willed ignorance, blinded their own eyes, choosing to not hear Ze7v11 Ac7v57 2Ti4v4. Partly, this is the same Jerusalem that had been through all the OT's cycles of rebellion, repentance and rebuilding. Partly, it is always the time of your visitation, every day is the last day, like the parable of ten virgins with oil lamps, it is always the eve of the wedding, we are always culpable.<br />
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<i><b>Lk19v45-46 </b>This morning,on the tube, or wherever you are, remember - 1Cor6v19 your body is a temple, Eph2v19-22 your community is a temple, Col1v16-17 the cosmos is a temple. May you know the Christ wreaking havoc throughout the whole, and specifically at each of these scales. The self contains a den of robbers, so does the church, so does the world. Christ turns the tables in the heart, in relationships, in global systems, to return each to a place of prayer. May it be.</i><br />
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<b>Lk19v47-48</b> 🌅🌄 <i>"daily"</i> What do you do *daily?* There is a role for relentless rhythms. The day-in-day-out day-to-day of reliable robust rinse-repeat routines. The nearest thing to *daily* that we have are devotional times, promoted as therapeutic behavioural change, pious gym regimes, habit forming methodologies for a private faith in personal holiness. Corporate public *daily* expressions of disruptive earnest social change? Those are risky high-maintenance hassles.<br />
🧙♂👨⚖🤴 <i>"priests, scribes, notables"</i> Jesus is shot from both sides. Or even from all three sides of an unholy trinity allied against his peculiarly offensive person and doctrine. Jesus undermines conservativism, socialism and liberalism all at once. Three doctrines of combatively exclusive political philosophy, self-selecting the predisposed to defend their respective system motivated by pride to manage manufactured scarcity. Three united, only briefly, and without irony, by a common enemy: Jesus. Jesus' doctrine of abundance undermines the three cartels: the priests moral influence, the scribes technical influence, and the chief's economic/political influence. Do you?<br />
🕳 <i>"destroy"</i> (The will to annihilate comes from moral disgust: see Lk9v53-54) How do you provoke this in people? What sort of relationship and behaviour has this sort of response? What is like to get up in the morning with the mindset that I am a virus in mainframe of modernity, I am a chink in the armour of London, I am a fly in the ointment of therapeutic moral deism.. What is it to obnoxiously revel in being abhorrent to such as those? <a href="http://phil-blogs.blogspot.com/2018/01/texting-luke-nine.html"><i>"..their scorched earth annihilation bids through the lens of Jonathan Haidt's Moral Disgust. There is necessarily a trajectory towards genocide in the religiouse mind, and it stems from disgust. Whereas you run or freeze in the face of Fear, in the case of Disgust you have to destroy or expel the infection, drown the witches, swat the cockroaches</i> </a><br />
🚡 <i>"hanging on his words"</i> Do you? Do they? I picture a man suspended over a precipice, hands clenched in a white knuckled clasp for-dear-life onto the serif of a vast neon sign. I picture his kids clung to his trousers. I picture rope thrown down to his whole household. What word is it for you? Blameless & Beloved.Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-29105725796519968432018-10-13T11:04:00.000+01:002019-07-03T06:07:35.728+01:00texting luke eighteen<div class="separator" style="clear: both; text-align: center;">
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<b>Honest questions. Recently pondered, at some length and obscurity. Not without a sense of irony. All are welcome to come and think with us, to moderate the language, and triangulate the thinking - together - that we might all come as children - together - predicated on the village it needs to raise them. 07729056452</b><br />
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<i><b>Lk18v1-2</b> Okay, fine. I'll ask again.</i><br />
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<b>Lk18v3-4</b> 👨🏻⚖Who is God? What picture of God incites you to pray? What picture of God would you use to motivate others to pray without ceasing?<br />
🕷 Jesus conjures a world in which we are widows. We are widows. Tragic precarious characters in a callous universe controlled by selfish genes, random chance and cruel fate, an existence pitted against nameless adversaries. We are hard-done-by ones, carrying a victim complex entitlement curdled in a survivor’s guilt. We are bitter black widows armed with the fury of being spurned by the cosmos, abandoned in an act of God, infinitely vulnerable we have nothing left to lose in gaming compassion and unabashedly importuning fate, raging at the night sky, calling down curses at the absurdity of an indifferent infinity.<br />
👰🤵 But we are <i>not</i> widows. We know secure attachment as the infinitely beloved bride of Christ. He, our cosmic husband, he is alive. So, why then speak of us as widows and the universe as an unjust judge?<br />
~ The parable works if we are <i>not</i> widows and as such should ponder how far from widow we are, thus as an a fortoriori argument - as being much more then how much more should we enjoy to pray constantly.<br />
~ The parable works if we consider all the ways we <i>are</i> widows in the not-yet dimension of our now-and-not-yet of our being - and in such we should be persevering in prayer.<br />
🙏❔ What, then, is prayer?<br />
🙏❔ What is it?<br />
🙏❔ What do you do in the doing of prayer that would and should be persistable resilient perseverent? I have struggled to categorise my unease with the <i>Pray Until Something Happens </i>bracelets. Is prayer itself not it’s own form of a <i>Happening</i>? What are the sufficient conditions for '<i>Something</i>’? How do you pray relentlessly without superstition? I want to learn to pray. I consider two proverbial widows: <i>Muslims </i>and the <i>Occupy movement.</i><br />
🕌 <i>Muslims</i>. Five-a-day as if it be the food of love. Do you talk to God with others that often? Islam looms as a glaring a fortoriori indictment of Christian lukewarm pragmatism and our contemporary allergy to collective praxes. It is quite humanly possible to muster a community to convene to speak to a cruel and unspeaking God, how much more so we who believe in more-than? Hb10v25<br />
⛺ <i>Occupy</i>. Bolshy askers who unabashedly demand justice, orphan anarchists railing to the barricade, laying their lives down. Prayer is desire. Prayer is holistic prophetic embodiment. Prayer is resistance. Prayer should risk to wear you out, or otherwise, why would Jesus have made time to encourage us not to grow faint. Christianity is an affair of the heart, it is the heart’s desires which God engages. Ps37v4<br />
~ Desire God. Desire a world other than it is. Do the desiring together and do not grow weary. In this way, pray.<br />
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<i><b>Lk18v5-6</b> The unjust judge is ultimately unjust because he does not rightly hold the parts and the whole. This judge ultimately caves into justice for the sake of order, he wants the whole to be less chaotic. There is something in him of the detached politician who doesn't really care about individuals but cares about 'society as a whole', cares that there are people who are not too upset or angry or revolutionary, because that makes the whole unstable. The unjust judge does not care so much for the widow, but cares if she wails outside the door making a fuss, he cares that she's a bother. This desire for peace and order in society, untethered from care for the individual, represents God's heart in the former but absolutely distorts God's heart in the latter. God is interested in justice for the sake of both the parts and the whole, the means and the end, the individual and the collective. A just society is a better society (the spirit level, and all that) and so even a theology that over-emphasises the collective and under-emphasises the individual can be made to recognise the individual through persistance. This is the heart of activism, which rails against dehumanisation. This parable tells us something about how we can pursue justice in a broken world, then, and also something about God. There are different strategies for pursuing justice in a broken world - if eliciting empathy and recognition of personhood does not work, then civil disobedience might. Insofar as the parable tells us something about God it is that God is unlike the judge in that God does not only care about creating a well-oiled society (he does, but not this alone), but also cares absolutely and deeply for the individual. Levinas highlights that in life together we must always hold together a sense of the objective ordering of society with an absolute intersubjective concern for the individual face to face. And God is the zenith of both prongs of justice.</i><br />
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<b>Lk18v7-8</b> ⏩ <i>"speedily"</i> A relative term, in the light of eternity. It would be possible to get hung up on a metric for this speed as if to ponder a theology of speed along the lines of: 👼👼👼📍if angels can dance at the speed of light, how many of them could be said to fit on the head of a needle in a given perceivable moment. Speedily is in the eye of the beholder. It is a relative term. It is an honourific. How fast is fast enough to qualify as speedily? The world wants fast.<br />
📢 What do we want? Justice!<br />
📢 When do we want it? Now!<br />
⏱ The bible recognises the value of speed, the prescience of efficient reconciliation, the non-linear relationship of delays to entrenching bitterness over time.<br />
Mt5v25 <i>"Settle matters quickly with your adversary.."</i><br />
Eph4v26 <i>"Don't let the sun go down on your anger.."</i><br />
⏱ This is a quality of God which we can practice, like operating on the basis of abundance, but in the domain of time. Operate on the basis of urgent prescience. Forgive first and fast.<br />
<i>"will he find faith on earth?"</i> Have you found faith? Elusive commodity that it is. As fast as justice is, it is held in loving tension with patience:<br />
2Pt3v9 <i>"not slow in keeping his promise as some understand slowness. Instead he is patient.."</i><br />
Rm5v6 <i>"At just the right time.."</i><br />
Too quick justice would doom us all.<br />
This is a quality of God which we can practice. Being long suffering, bearing up in God's strength in the not-yet for the not-yet. Waiting patiently with God, as the vast human oil tanker of the cosmos is nudged round in its orientation, by a million acts of loving forbearance and miraculous reconciliation.<br />
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<i><b>Lk18v9-10</b> The GNB translates this: </i>"Sure of their own goodness, but despised everyone else."<i> The NIV: </i>"confident of their own righteousness and looked down on everyone else." <i>The ESV: </i>"trusted in themselves that they were righteous, and treated others with contempt."<i> Strong and evocative words. We all have a complex set of feelings about ourselves and about others, and these are interconnected. So many feelings, so much energy, so many arguments and so many stumbling blocks are the result of the tangle of deflated and overinflated self-understanding and other-understanding. We are liable to think both too much of ourselves and not enough of ourselves, and we are liable to think too little of others and too much of them at the same time. In Transactional Analysis one is encouraged to move away from [1] 'I'm ok, you're not ok' thinking and [2] 'I'm not ok, you're ok' thinking towards [3] 'I'm ok, you're ok' thinking. Some version of this is right, we need a recovery of common creatureliness and belovedness which puts all parties in a place of safety, grace and original imago dei from which to engage one another. This also needs to be coupled with [4] 'I'm not ok, you're not ok' thinking, a sense of the thread of brokenness that runs through both self and other. Holding together the true tension of [3] and [4], rather than an unstable oscillation between [1] and [2] prompts both humility and bearing-with, rather than pride, contempt, self-denigration or idolisation.</i><br />
<i>Easier said than done. So help me God.</i><br />
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<b>Lk18v11-12</b> Thank God I'm not like one of those, cryptobros in drop-top lambos. I tell you, it's hard being this holy, tithing my bitcoin.. Dear Christian, it is a dangerous thing to be the good-guy-over-and-against, it is a risky presumption to believe you are A <i>Better</i> Way. <a href="http://cartoonchurch.com/content/cc/pharisees/">http://cartoonchurch.com/content/cc/pharisees/</a><br />
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<i><b>Lk18v13-14</b> 'All those who exalt themselves will be humbled, and those who humble themselves will be exalted'. Why is this? Not because God arbitrarily likes humility more than exaltation and rewards the former and condemns the latter, but rather because the internal logic of self-exaltation means that this method quickly runs out of itself and blocks the way of the infinite. Our egos so quickly artificially inflate and stifle the natural flow of God's power and glory and grace, whereas humility puts us in the more tender place of surrender and attunement to the already-at-work trinitarian abundance, where we join in the dance of Father exalting Son exalting Spirit. We get to join in! When not preoccupied with our own small souls.</i><br />
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<b>Lk18v15-16 </b>It's been the emotionally busiest week of the year. And then these verses. I took off for a walk with God, yesterday, Saturday, phone-off, striking out to Clapham's coffee, thence winding in the sun to Brixton. Aching, at length, <i>What is a child..?</i> A dusty Coldharbour Lane's hum dappled by autumn was hosting a dispute in the distance, a hundred yards closer to and he was bellowing at she screaming at him. Their bus stop twitched anxiously. "You're not going to keep the child. I've got a son already.." So loud. She stepped into the bus lane to hail the P4. He wrangled her from the door and pinned her painfully against a wall. "Get rid of it." So loud. The mustered poses of the bus stop intended to intervene. She tore on to the bus. He slunk away. All of reality is shattered. It is no heroic ruin, but a soiled mediocre edifice, crumpled in a tawdry amateur social-realist film. I sat down on one of those awkward one-person benches. The unbearable banality of all my own helpless but culpable evil. The triviality of pondering <i>what is a child? </i>~ Everything in me full of pride and death lurks in the discipleship on display in these verses.<br />
👶 <i>What is a child?</i> It's not self-evident what exactly the disciples see and rebuke in the bringing of children. It is preached somewhat intuitively that we are to come God as children, children qua small and humble. But somehow, the children in these verses must have been offensive to the disciples, and offensive by virtue of some childic quality other than their innocuous compact frames. All around me children are obscured, prevented, excluded and generally anathema to the elaborate system of London without, and anathema to the plausible praxis of responsible mental frailty within. Why? How might it be otherwise? What is a child?<br />
👶 A child is a display of the Kingdom. Not incidentally. Where children are, there the Kingdom is. It would be too strong to say, where children are not, there the Kingdom is not, but. But there is something unabstractable about a child, that cannot learnt elsewhere. There is a quality of the Kingdom which is exclusively to be understood in the close observational study of children, and by study of one's self as you are transformed by the intimate responsibility for an infinitely dependent tiny human.<br />
👶 A child is irreducible. A child is a distinct thing. No mere sum of abbreviated parts, no mere adult in waiting, not merely a coincidence of the qualities of physical vulnerability and prepubescent underdevelopment. A child is not a scaled-down, dialed-down adult, they are not an echo suggesting their future utility, they are a distinct things in their own right. They have their own unique ability to contribute to the well-being of society. <a href="https://www.ageukmobility.co.uk/mobility-news/article/intergenerational-care">They are agents they are participants, and, properly engaged they are a cure for many ills.</a><br />
👶 A child is an end in itself, but never apprehensible as an end in itself. No one is capable of desiring (or undesiring) a child abstracted from its social and economic signification, the mire of idolatry, powerplay, insecurity, which a child makes itself a conduit for. We are only capable of desiring the presence or absence of children in corrupt and half-formed ways, we a moved by those ends to which a child is the means, the heaven or hell it promises, the extrinsic cost or reward. The human heart is selfish above all, and a child is fuel to that fire. No child needs to be born as their parent's salvation, no child can bear that toxic mantle. No child should be unborn as their parent's salvation. Oh what a wretched man I am.<br />
👶 A child is cherubic innocence. A child is a trophy of purity and everything you could have been. A child is a blank slate, a vessel for the projection of ideals. These untarnished future humans are the solution to every contemporary problem of mankind. A saccharine and sentimental salvation, they are flaunted as tacit bundles of a fecundity gospel misreading 2Tim2v15 as a biological reward from the prosperity God's cosmic slot machine Ps127v3 Mt19v29 Pr3v9-10.. A child is a status symbol, a luxury accessory, the fruit of obedience to the cultural mandate Gn9v7. <a href="https://www.instagram.com/p/BWg8ZWyghFy">Queen Bey knows it</a>; <a href="https://youtu.be/Y5vmo_oUnJo">Children of Men captures it</a>. A child is an emotional cheat code, a totem of phenomenal influence, a lightsabre of coercive cute.<br />
👶 A child is an investment. A speculative investment with ROI in about 30 years. A child is a slowly appreciating asset, a nest egg, a capital growth plan. A child is a massive gamble, plurally they are a hedged bet on your pension future, so have a quiverfull Ps127v5.<br />
👶 A child is a side effect of intimacy. A byproduct of love within a controversially gendered, controversially heterosexual universe. A multitude of children would be the default course of action. So much so that the burden of proof should fall on our onanistic [Gn38v9] and ruthlessly contracepted civilisation in which children are not seen and not heard and not born. The abortion debate is not a niche ethical concern, it is a conerstone of modernity, <a href="https://youtu.be/4HnOJ_J5zb8">Alastair Roberts draws this out into deeply uncomfortable waters</a>. What would the opposite of our civilisation look like, wrt fertility? What would the opposite of the invisibility of children be? What furnishes a universe with that plausibility? What sort of no-holds-barred intimacy, what sort of macro finance, what sort of relentless and reconciled grandparenting, what sort of unsiloed despecialised industries of care, what sort of asymmetrically gendered self-understanding.. what would undergird a procreation of the many and not the few?<br />
👶 A child is a person. Awkwardly there. Undeniably infinite in value. Helplessly incapable of self-care. You were once one - embarrassing to say. There are no shades or gradients in their personhood, while their strength, size and savvy may grow, their personhood is obnoxiously binary. The newborn is unlimited intrinsic value, and zero or negative utility value. This gnaws at the pride of the disciples, it unsettles materialists. A child is uncomfortably and devastatingly a person - they are perhaps the supreme testimony to this - if only we would have more of them, more conspicuously around.<br />
👶 A child is link in an intergenerational continuum. Christianity is an intergenerational continuum. We are formed in such a full stack, full spectrum, holistic communion of generative generations. A child is the cause and the effect, the means and the end of enduring and adoring familiality. Have children. Bring the infants to Jesus. Contra protestantism's sterile individualism, that de-venerates Mary and disavows paedobaptism, and that so elevates a workplace work ethic as to subtly devalue non-fungible labours of care. Blessed are the breasts that nursed Jesus? Lk11v27 No. <i>“Blessed rather are those who hear the word of God and keep it!”</i> Thusly, believing that Jesus was raised on formula. We razed the villages needed to raise a child. We have atomised faith, and abstracted family and obscured the idea of children. Christianity is something that <i>we</i> do and we can do it in degrees of excellence, together.<br />
👶 A child is a personal liability. <i>“Woe to those who are pregnant and to those who are nursing babies in those days..”</i> Luke 21:23; <i>“they will say ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.'"</i> Luke 23:29 A child is a symptom of peace. A child is a canary in a coalmine: the first to go when things turn sour. Things have turned sour. These are the last days. <a href="https://youtu.be/eNVde5HPhYo">Motherhood is a modern death, suburban slavery foretold in Revolutionary Road, marketed to as victims accordingly.</a><br />
👶 A child is a political liability. Children are a plague, the most eradicable form of the human virus. So Herod Mt2v16, so Pharoah Ex1v16, so capitalism commitment to entrenching silos of the exploitable sexless ageless childless invulnerable worker - by a similar expedient genocide. A child is an afterthought, an externality, a fly in the ointment of a robotic future. Children are voiceless and voteless in all democratic systems of government, and children a burden to the economy for longer than the political term of any democratic system.<br />
🤗 <i>"Come to me"</i> Let them. Come to Jesus - he is necessary, he is sufficient. For your inner child. For your future child. For your estranged children. Stop preventing them from coming to Jesus.<br />
🤗 <i>"Touch them"</i> Christianity is negotiated contact time. Christianity is haptic and tactile. Christianity is proximity to brush up against.<br />
~ Allow it. God, please.<br />
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<i><b>Lk18v17-18</b> Receive like a child. Often I hear in Jesus' words here an emphasis on simplicity and security, and I think this is part of it, but today I am struck that what it is to come as a child is to come confused and unknowing but capable of learning. To come as a child is to come as clay to be moulded, it is to come with a heart for formation. Come to Jesus overwhelmed and overstimulated, flailing and out of sync, but in all this oriented towards learning, being taught, both in the what and the how. To come to Jesus as a child is to come immature, but to be on a trajectory towards maturity. Come as a child. Come as a child. Come as a child. I want Jesus to teach me what I cannot teach myself.</i><br />
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<b>Lk18v19-20</b> Good. Good enough. Goods and services. Goodness gracious. Goodie two shoes. The good stuff. What good is it? There is a gooey sort of good. A vague nicety. A tolerable vanilla. Is your God good? Ref <a href="https://youtu.be/-NhHzTq5wQQ">Tomlin's tautological father here transposed</a> <br />
<i>God is good? All the time.</i><br />
<i>All the time? God is good.</i><br />
Is your God's goodness merely a negation of the negative? That's not bad. The only sufficient goodness is superabundant prevenient self-sacrificial goodness. When the world sees a church that doesn't murder, steal or lie ~ the world yet knows, that is not good enough.<br />
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<i><b>Lk18v21-22</b> Follow. It's hard to hear and analyse the word 'follow', so ubiquitous is it to hear the phrase 'follower of Jesus' that I find it hard to wade through the meaning of the word and pinpoint what it is that Jesus asks us to do when he asks us to follow him. The word is 'akolouthei', and Strong's tell me that the word origin is 'union' and 'a road' - to follow is to be united on the road. It involves being in the same place as someone, being present to them, and becoming like them, in some sense, in the context of a trajectory. Following follows the person to be close to them but it also follows them where they are going. There is surrender in following, both to what is unknown and unpalatable in the other's will, and to the unknown and unchosenness of the future, specifically the unknown of the place that he other may lead you to in the future. Following involves this double surrender. Tonight we discuss something of leading and following. It is not for us to tell others how to follow, so I commit this to the Holy Spirit. But we pray that as we try to image and incarnate the Kingdom of God in concentric circles, that we would model what it is to follow the Christ, to double surrender to the otherness of His will and otherness of His future, to actively choose this following. This passage is a warning about the things that stop us from following - comfort, entitlement and material goods being a common blockage, but there are other things we cling to which prevent our surrender. Spirit, we pray for the understanding, the grace and the courage to 'sell everything' that keeps us from following.</i><br />
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<b>Lk18v23-24</b> <i>"Difficult.."</i> δυσκόλως dyskolōs I really want this phrase to mean something precise, I want some reference to nuance and triangulate what exactly this <i>"difficult"</i> is. The phrase only occurs here and in the parallels.<br />
Mt19v23 - <i><a href="http://phil-blogs.blogspot.com/2013/09/texting-matthew-nineteen.html">Rich is always the guy on £3k more than you..</a></i><br />
Mk10v23 - <i><a href="http://phil-blogs.blogspot.com/2015/10/texting-mark-ten.html">Christian climbs hill difficulty..</a></i><br />
Part of the difficulty, is the epistemological difficulty of knowing what wealth means. We did the pejorativisation of wealth in Lk16v23-24, and a discussion with Peter ensued which I haven't otherwise revisited. Christians should create value and steward resource and have much to give much. But. I think <i>"wealth"</i> is not merely unfortunately ambiguous, it is actively problematic. <i>"Wealth"</i> can and should be excised from a vocabulary of legitimate Christian pursuits, in favour of a notion of value-stewarding which carries more intrinsic generosity. Because <i>"Wealth"</i> has already <a href="https://youtu.be/fyfC1AVhfb8">been clearly defined in the popular imagination</a> Hence presuming to be merely neutrally <i>"wealthy"</i> and remaining a Christian, this is extremely difficult. And, I would argue, impossible.<br />
I want to acknowledge the range of meanings for <i>"Wealth"</i> and suggest that within that range there have been both good and bad meanings. This ambiguity is exploited, linguistically and so in life, by individuals trying to sell wealth products, and by the enemy trying to whitewash a deep pathology. Thus, I want to provoke, by a pejorative reading of <i>"Wealth"</i>, a re-vocabularisation of the how we speak about money's danger and responsibility.<br />
The range:<br />
Good <i>"Wealth"</i> is Value. <i>"Wealth"-</i>creation is Value-creation, we are value creators, dazzling displays of the fruitful stewards bring about rich and flourishing commons, over and against all that devalues, distorts and destroys. <i>"Wealth" </i>is a reflection of justice in production and distribution, wealth is shalom is heaven is abundance. <i>"Wealth" </i>is poetic, it's a sunrise, its a rainbow, it is the commonwealth of the common good.<br />
Bad <i>"Wealth"</i> is stored private equity. <i>"Wealth" </i>is an unfettered license to building bigger barns for the hoarded accumulation of private capital. <i>"Wealth" </i>is wealthier-than, it is always relative to the lower-middle-classes, <i>"Wealth" </i>won over and against the Jones. <i>"Wealth" </i>is GDP. <i>"Wealth" </i>is the entrenchment of the marketisation everything and rendering everything as fungible and defining all humans as producers and consumers only.<br />
The ambiguity:<br />
<i>"Wealth" </i>is a seductive word, it conjures comfort easily won, it suggests the business of high level abstraction. Would a dairy farmer identify as a <i>"wealth"</i> creator? would a mid-wife? would a dancer? ~ <i>"Wealth"</i> is a flabby vague idiom, comfortably blurry at the edges.<br />
A friend in Nottingham wanted to cook some chicken. Do you want legs, brest, thigh, wings? No, do you have any general body meat? I his mind there was such a category, a none of the above, just meat without previous utility. So <i>"wealth"</i> hints at world where things have only market value* - if this wasn't the case you would talk of industry-creators etc - specific artifacts and specific processes engaged in the production of unabstractable things.<br />
So, "<i>Wealth"</i>-Creators-for-Christ, who wouldn't want in on that sanctified fast-track to the middle classes. The ambiguity is exploited by <a href="http://www.lausanne.org/content/wealth-creation-manifesto">well-intentioned ones such as Lausanne</a> - who dangle the carrot of nice <i>wealth</i>, but I would say that they are naive to assume that <i>"wealth creation"</i> is a self-evident activity totally distinct from any Rich Young Man dilemma; naive also to assume that a note against <i>"wealth hoarding"</i> is a self-evident activity that can easily be extracted from the intrinsic mechanisms of fashioning <i>"Wealth"</i>-as-<i>"Wealth"</i>- and even if you could cleanly delineate wealth hoarding, I think it is grossly to underestimate it to think a caveat in a manifesto is proportional to Jesus' view on wealth hoarding. I think their whole project would be better served by a word other than <i>"Wealth"</i>. In promoting wealth creation, I'm sure Lausanne don't want to multiply a band of rich young men, an army of stock piling little emperors - but it won't not happen be merely asking.<br />
SB are building a platform for tokenised payments on the blockchain that is different to bitcoin in a salient way - it advantages you in no way to hoard it. It is an entire economy that only realises any value when it is in use as a discount token against that use. You can make SWC work really hard, but you can't speculate on it. Amongst the things motivating this startup is the hope to enable an enfranchised middle, and in certain people's language that would be to facilitate wealth creation, but I think my own current thinking is that it is Utility and value creation. I think wealth has many positive connotations, but in sum, I find it a tainted word with too much baggage to make a manifesto for.<br />
I'm not making a point against the private property, and certainly not a political point that any good can come of centralising the administration of resources at inappropriate scales.<br />
<i>"Wealth" </i>is dewealthed in/by the subsidiarity of household management weaponised as a tool for the task of Kingdom Home Economics. Everything should be tooled towards the activity, nothing should be lumpen capital. Urgently.<br />
This is difficult.<br />
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<i><b>Lk18v25-26</b> Jesus used <a href="https://youtu.be/QhXGxNgv6Iw">surrealist humour before surrealist humour was a thing</a>. A camel through the eye of a needle? We've become so familiarised with this phrase that we forget it's absurd comedy. Jesus uses absurdities and incongruities to draw our attention to the impossibility of the Kingdom within our own tidy logic and effort. He playfully brings us to a jarring halt, causing us to see reality itself differently. Allow yourself to hear the playful absurdity in Jesus' words, to feel their uncanniness. Let them unsettle you and amuse you both, insofar as both of these responses may lead you to give up your illusion of your control, of your safety and security in your own strength. The world is much much weirder than you think, the Trinitarian God wants to take everything away from you and give far more back. Don't be so fearful of this strangeness that you cling more tightly to your wealth or other comfort, lean in to the perplexing but captivating logic of the Godhead, that turns everything upside down and fits the whole cosmos into a stable. Help us, God.</i><br />
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<b>Lk18v27-28</b> <i>"We have left our homes."</i> Or in KJV and others, <i>"We have left all.."</i> Left all. In the wake of Banksy's shredding incident, other auto-destructive artworks have been reflected on. <a href="https://www.artangel.org.uk/project/break-down/">Michael Landy's Break Down involved all his possessions being destroyed</a>. Where does my sense of the plausible come from? My stuff is the facility of my horizon that boundaries my possible. What if we reconfigured all stuff as dead weight? What if the human race was a race to the bottom of emptied pockets generously disgorged?<br />
Impossible is nothing.<br />
~ Anxious Phil believes: Impossible is no-things, the voids, the tightrope walk with no rope - it can't be done.<br />
~ Faithful Phil believes: The so-called "impossible" is nothing, it is bluster, exaggeration and distortion, by the Prince of the air, who's only power is to rebrand possible anxiously.<br />
<i>"We have left all.."</i> Peter's evidence of the impossible? Peter protesting his own salvation? Jesus, am I poor enough? The world does not need put-upon bleeding heart martyrs pity parading their beneficence. Sacrifice is searingly relative - giving up chocolate for Lent is both significant and trivial at the same time.<br />
Operating on the basis of abundance never sacrifices anything. <a href="https://www.desiringgod.org/articles/i-never-made-a-sacrifice">See David Livingstone:</a><br />
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<i><b>Lk18v29-30</b> Money is one thing, but for some of us the more fundamental, wide-reaching and habit-forming idol is our relationships. When she heard these things she went away sad, because she had lots of relationships. She went away sad because there were lots of opinions that mattered to her. She went away sad because her relationship status told her who she was. Husband. Parents. Brother. The children I desire but don't yet have. Colleagues. Students. Housemates. Friends. I have to 'give up' each one as the measure of my inheritance of eternal life. God, lead me from this sadness to surrender.</i><br />
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<b>Lk18v31-32</b> 👀 <i>"See.."</i> Don't you see? The attentive life. What would Jesus have you behold? Look where you're going, why don't you? We are always going up to Jerusalem. All of life is the final countdown. All of life is a long march to the dénouement. Behold.<br />
✝ <i>"Everything.."</i> The full set. All of Ps22. All of Is53. A brutal totality. A comprehensive abasement, the systematic destruction of a person, utterly in all the ways you can unmake a man. Why is that important? Why was it not enough that Jesus be merely executed? If Jesus-died-for-my-sins is a substitutionary transaction, surely the unembellished extinguishing of a life for a life would accomplish this? Was Jesus death a superlative death? Is that important? How should I then live, and die?<br />
🏆 <i>"Accomplished.."</i> What have you accomplished? In the downwardly mobile Christian life, there are in fact a number of axes on which to seek to accomplish sacrifice, suffering and servanthood: physically, financially, sociopolitically..<br />
Lk14v27-28<i> <a href="http://phil-blogs.blogspot.com/2018/07/texting-luke-fourteen.html">The cross is no mere execution, it is peerless torture porn, perfected cruelty, stress-testing the human body to the point of failure. The cross is a definitionally excruciating death, caused typically by asphyxiation, where the exertion of lifting one's broken body to breath exceeds the tormented body's capacity to resist the pain of so doing. The cross is organised persecution by a calculating enemy, gratuitous enhanced interrogation with no questions and no answers, it is a political death fashioned to be emblematic of failure through perfect public abasement and superlative shame.</a></i><br />
Mk10v33-34 <i><a href="http://phil-blogs.blogspot.com/2015/10/texting-mark-ten.html">'And' Jesus is about to get chewed up And spit out And booed off stage. Jesus died for our sins. In stages. If Jesus had just wanted to die for our sins, orchestrating a single sniper's bullet would have been sufficient. What is irreducible about the distinct experiences of Jesus' total assassination: of being mocked And of being spit at And of being flogged And of being killed? In the mechanics of of salvation, somehow, suffering in every way allows Jesus to sympathise in every way and to atone in every way.</a></i><br />
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<i><b>Lk18v33-34</b> They did not understand any of these things. What is the place of confusion and non-understanding in the Christian life? On the one hand 'God is not a God of disorder but of peace' 1Cor18v33. A well-ordered life involves some epistemic order, involves understanding, the trajectory is always towards greater understanding. But it is important for us to recognise (esp those of us who spend their days hungry for understanding) that (i) the road to understanding often involves confusion, and (ii) that epistemic order is not the only kind of order. </i><br />
<i>Of (i), understanding often involves unlearning of old presuppositions. Deconstruction for the sake of deconstruction is quickly a boring game, but often deconstruction of something old is needed to clear the road of the current aporia. Sometimes we have to sit down on the road, or walk backwards or across in order to find our way. This quickly feels like it becomes a vague fetishisation of 'I'm just in process, man', and there's lots of that around in the ether and in my lazy heart. But this doesn't mean that it's not true that robust dialectic towards ever expanding knowledge and understanding does in fact often involve a process of re-evaluating, unpicking presuppositions, laying things out and taking time to think about what was previously hard or even impossible to think about. The process of understanding is a genuine labour, involving huge amounts of not-understanding and confusion along the way. It seems very time inefficient - surely it would be better if we could receive divine data downloads with correct presuppositions in-built? The narrative of Jesus with the disciples illustrates that the process of coming close to the divine is typically very unlike this. It involves time, dialogue, repeating oneself, embodying the assumptions, getting it wrong, more dialogue. Bear with me, as I seek understanding in and through this messy process. In this drawn-out process, the disciples spend time with Jesus, which is part of (ii): epistemic and existential confusion invite us to draw close to the Christ in the space of unknowing itself, and there is an ordering of one's heart, one's attitudes, one's desires, one's loves which, while not divorced from understanding, exceed understanding. Richard Rohr's meditations this week have all been on this famous Cloud of Unknowing, and the opportunity it gives us to 'beat on that thick cloud of unknowing with the sharp arrow of longing and never stop loving', or with Merton to assert in truth that <a href="https://cac.org/dying-by-brightness-2018-10-07/">'I die by brightness and the Holy Spirit':</a> that I am in fact transfigured by all that God does outside the horizon of my understanding.</i><br />
<i>I pray for both prongs of the path from confusion, for myself and for you: (i) God, draw us from chaos to order, towards deeper, sharper, taken-apart-and-put-back-together mindful understanding of your Being, and (ii) God, draw us in our confusion not only towards knowledge but also towards surrender, towards trust, towards love, towards all holy longing uncodified by the spectrum of knowledge-ignorance. I recognise huge reservoirs of confusion in my life. Come with light and come with love. Amen</i><br />
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<b>Lk18v35-36 </b><i>"a blind man.. begging.."</i> The Blind Beggar pub on Whitechapel Road is aptly named. Whitechapel having qualities of the Jericho road, a likely context for the ambush of Lk10v30's pilgrim making the same journey, the pub witnessed the Kray twins murder George Cornell at its saloon bar. The Blind Beggar was also the location of wandering evangelist William Booth's initial outdoor preaching that led to the formation of the Salvation Army in the East End.<br />
There is special spiritual interest in these strategic geographies of flux, the grey no-man's-land at the urban periphery, where a frisson of fringe interests brush against the city proper. All arteries of power and traffic must cross a contended terrain, an interstitial sub-urban halo, littered with the long tail of human marginalia, the polluted detritus of perennial battles for the city's edge condition: the expelled and quarantined, also-rans and have-nots.<br />
The blind beggar is the archetypal denizen of this realm. A transgressive domain neither the nether reaches nor too close to home, a convenient motel heterotopia. Jesus is at work there, the pathway to Calvary always travels through it. We are blind beggars. All around us, blind beggars, <i>"inquiring what this meant.."</i><br />
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<i><b>Lk18v37-38</b> 'They told him 'Jesus of Nazareth is passing by'. He called out 'Jesus, Son of David, have mercy on me!'.' On me. On *me*. Much of what I am circling back around at the moment, as I try to locate and understand the voices that speak truth and lies to me, is that I believe that Jesus is 'passing by' me, and I do not have the courage to shout at him, I do not believe that he would engage me personally, would look me in the face, would have any specific love or mercy directed at me personally. I must take responsibility for having to courage to shout out at Jesus for specific mercy, I must ask him to see me specifically. This feels like such a Christianity 101 thing to be struggling with - God is personal! God loves you! These are still the absolute hardest and most unbelievable things to me. Sometimes when I try to inhabit the space in which Jesus sees me specifically and talks to me as Sarah (rather than treating myself simply as a conduit for a spiritual something, vaguely 'tapping into the Spirit' or 'being attuned to' the work of a vague transpersonal divinity, as I am apt to) I freak out. I am overwhelmed by shame, fear, a sense that it is disgustingly entitled to presume that the God would speak to me specifically. I do not want to put myself before his gaze, I want to remain in the crowd and later report to others about his goodness in a general sort of way. God is personal! God loves me! This is so hard. Please pray for breakthrough in this area, that I might hear it in the second-person from the person of Jesus, without flinching or running away: 'receive your sight'. </i><br />
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<b>Lk18v39-40</b> 📿📢 Jesus Christ. Son of God. Have Mercy on me, a sinner. The Jesus Prayer, wikipedia tells me, has its origins in Lk18, combining the publican/taxcollector's v13 <i>"God be merciful to me, a sinner!"</i> with the blind beggar's v38 <i>"Jesus, Son of David, have mercy on me!"</i> and then, v39 <i>"all the more.. "Son of David, have mercy on me!""</i> - building through a quick crescendo from a catechism into a mantra into a bellowed slogan. He is ripe strawberries ripe. And I am a sinner.<br />
🛑 <i>"Those in front of him"</i> [in their Toyotas.] I tend to think of <i>"the crowd"</i> as a uniform ubiquitous dull mob bustled about Jesus with a consistent tenor of vanilla adulation. A crowd is fickle and varied - swelling as a singular swarm capable of an agency more than the sum of its corrupt parts - so we become <i>"those infront of him"</i> by accident by default, unless you actively resist the phenomenon you will huddle tribally.<br />
🤫 <i>"rebuked"</i> the tsking NIMBYs, theatrical shushers in a Punch&Judy call-and-response. He's behind you.. <i>"rebuked"</i> as the disciples issued to the children in v15. The crowd wants to dictate the terms of the environment by some sort of 1Co14v33 regulative principle, collectively to curate some experience without children and without blind beggars. When, and in what ways, is it wrong to rebuke? When I am in context sufficiently heterogeneous to need policing? When am I in contexts sufficiently needy, that such policing should be over-ruled by mercy?<br />
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<i><b>Lk18v41-42</b> 'What do you want me to do for you?' I started a list of specific things, big healings and hopes that I want Jesus to do for me. It is good to be specific, but I realise also that all these things come under a desire to receive spiritual sight and the ability and capacity to act accordingly. I want to see. Amen.</i><br />
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<b>Lk18v43</b> 👀🎉👀🎉 <i>"..sight .. glorifying .. saw .. gave praise.."</i> Commentaries observe that Luke is fascinated by the phenomena of responsive doxology: Lk5v25-26 Lk7v16 Lk13v17 Lk17v15 Lk23v47 Ac3v8 Ac14:10-11 And it is fascinating, worship is peculiar. Emotional beings that we are. Affective, declarative, storied, relational, harmonic, corroborative.. Worship _can_ happen alone, but it is exponentially a collective phenomena. There is, here, worship leading to worship, a recursive or viral mode that effects a cascade of praise. You are a link in a responsive chain. We are the ripple. Faith builds faith. Testimonies beget testimonies.<br />
👀 The blind man's praise comes from seeing from Jesus.<br />
👀👀 The crowd's praise comes from seeing seeing and its explication in the praise attributing it from Jesus.Phil PJhttp://www.blogger.com/profile/18058520162753611711noreply@blogger.com0tag:blogger.com,1999:blog-6876777187776268569.post-55389672655253161412018-10-12T22:54:00.000+01:002019-03-23T07:14:11.662+00:00home<div class="separator" style="clear: both; text-align: center;">
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