Everybody lives by a script.
The script may be implicit or explicit. It may be recognised or unrecognised, but everybody has a script.
All of us get scripted through the process of nurture and formation and socialisation, and it happens to us without our knowing it. The dominant scripting in our society is a script of technological, therapeutic, consumer militarism that socialises us all, liberal and conservative.
That script technological, therapeutic, consumer militarism enacted through "Brueggemann homosexuality in japan" and propaganda and ideology, especially on the liturgies of television, promises to make us safe and to make us happy. That script has failed. That script of military consumerism cannot make us safe and it cannot make us happy. We may be the unhappiest society in the world. Health for our society depends upon disengagement from and relinquishment of script of military consumerism.
This is a disengagement and relinquishment that we mostly resist and about which we are profoundly ambiguous. It is the task of ministry to de-script that script among us. That is, to enable persons to relinquish a world that no longer exists and indeed never did exist. The task of descripting, relinquishment and disengagement is accomplished by a steady, patient, intentional articulation of an alternative script that we say can make us happy and make us safe. The alternative script is rooted in the Bible and is enacted through the tradition of the Church.
It is an offer of a counter-narrative, counter to the script of technological, therapeutic, consumer militarism. That alternative script has as its most distinctive feature — its key character — the God of the Bible whom we name as Father, Son, and Spirit. That script is not monolithicone dimensional or seamless.
It is ragged and disjunctive and incoherent. Partly it is ragged and disjunctive and incoherent because it has been crafted over time by many committees.
The ragged, disjunctive, and incoherent quality of the counter-script to which we
Brueggemann homosexuality in japan cannot be smoothed or made seamless because when we do that the script gets flattened and domesticated and it becomes a weak echo of the dominant script of technological, consumer militarism. Whereas the dominant script of technological, consumer militarism is all about certitude, privilege, and entitlement this counter-script is not about certitude, privilege, and entitlement.
The ragged, disjunctive character of the counter-script to which we testify invites its adherents to quarrel among themselves — liberals and conservatives — in ways that detract from the main claims of the script and so to debilitate the focus of the script. The entry point into the counter-script is baptism. The nurture, formation, and socialisation into the counter-script with this illusive, irascible character is the work of ministry.
We do that work of nurture, formation, and socialisation by the practices of preaching, liturgy, education, social action, spirituality, and neighbouring of all kinds. Most of us are ambiguous about the Brueggemann homosexuality in japan those with whom we minister and I dare say, those of us who minister. Most of us are not at the deepest places wanting to choose between the dominant script and the counter-script.
Most of us in the deep places are vacillating and mumbling in ambivalence. Brueggemann homosexuality in japan ambivalence between scripts is precisely the primary venue for the Spirit, so that ministry is to name and enhance the ambivalence that liberals and conservatives have in common that puts people in crisis and consequently that invokes resistance and hostility.
Ministry is to manage that ambivalence that is crucially present among liberals and conservatives in generative faithful ways in order to permit relinquishment of [the] old script and embrace of the new script. The work of ministry is crucial and pivotal and indispensable in our society precisely because there is no one except the church and the synagogue to name and evoke the ambivalence and to manage a way through it.
I think often I see the mundane day-to-day stuff ministers have to do and I think, my God, what would happen if you took all the ministers out. The role of ministry then is as urgent as it is wondrous and difficult. Hi Jason, I came to your site via a painting when I was searching for non-cartoon religious images for a preschool Bible lesson.
Now I visit you almost everyday. My book, The Burning Word: His 19 theses put me in mind of that great scene in the movie Contactwhen Jodi Foster goes into space and says oh! Like Liked by 1 person.
Princeton Theological Revie w 13, no. This has been the battle for the minister from the very first generation in the churches. No matter long we have followed this way-the way of our Master, we always need affirmation like this. I especially love point 14 and often think our failure begins here: We must do so daily or there is no hope to enjoy the promised blessings of the counter-script.
This goes to the heart of the battle of the enemies of God and his annointed: We must renounce the one and embrace from the heart the other. Have we indeed failed to make that crystal clear in our churches? As a minister I often wonder, what on earth is it all about! Bruggemann has given me a renewed Brueggemann homosexuality in japan. I particularly like points 12 and As usual, Brueggemann hits the mark. Almost all of us Mainline Protestants in N. We wrote the script. We benefit from it.
It makes many of us happy. And it is massively unjust and unsustainable.
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Records of men who have sex with men in Japan date back to ancient times. Western scholars have identified these as evidence of homosexuality in Japan.
note: a gay man kills his mother and sleeps with his father in this Japanese version of Edited by Brueggemann homosexuality in japan L. Snyder, Brenda Jo Brueggemann, and Rosemarie.