Week 10- Final Outline of Paper

The final outline of my paper is viewable at: http://docs.google.com/Doc?id=dfxckhzr_5g2m67mdj

Week 10- Classmate Response to Jason Heppner's blog

Jason I think you concluded on the right note.  I have to confess that I got really depressed and confused by all the lingo in the Barker book.  How can a person be sure of anything if culture and language constructs our own little personal realities, often shutting out the realities of others?  At the end of the day, we have to love.  Jesus is the one who can, who should, and who desires to shape our reality.  Jesus is all about love. As for what this love looks like? Well I think scripture helps in figuring this out, but I also think we need to not forget the Holy Spirit of God... God's Spirit is with us, surely the Spirit will have something to say to us as to how to love in the midst of all our jumbled and ambiguous cultures. 

Week 10- Wednesday Reflection

I am going to miss this class. I did get a bit tired of the circuit of culture, as I was hoping that we would talk a bit more about other aspects of cultural studies. However, overall this was an excellent course. I think that we all need more teaching on how to live out faith in a postmodern world. The postmodern has come whether anyone likes it or not, and we must love Jesus and love those around us in the midst of the culture that we analyzed throughout this course.

Week 10- Monday Class Reflection

The analysis of popular culture is extremely important. One aspect that was mentioned today, bricolage, is a vital concept to understanding much of what happens today. A movie is not self-contained, it refers back to former movies, the archetypes of the genre, and even ancient or classical literature and drama. We truly live in a day of hypereality.

Week 9- Second Draft of Outline for Final Paper

You can view the second draft of the outline for my paper at this url: http://docs.google.com/Doc?id=dfxckhzr_4gd7sqgc6

Week 9- Cobb Chapter 9 (Life Everlasting)

Cobb's chapter concerning the life everlasting notes that popular culture producers are moving beyond the traditional American hesitation to discuss matters of death.  Currently, the popular culture is full of depictions of heaven, hell, and/or purgatory; but more importantly of the concept of the wandering spirit who seeks to finish the business left undone during life.  I think Cobb does a good job of revealing the great value in much of the cultures' hopes for a new direction in society that will lead to a better eschatological end. 

Week 9- Bevans Chapter 9 (Conclusion)

Stephen Bevans has written his volume out of a conviction that all theology is contextual and out of a conviction that the contemporary theological scene is one that must advocate for pluralism (Bevans 1994: 112).  Bevans thus offers several models, or tools, by which to engage in contextual theology, but he does not expect that any one should be applied universally.  I think the praxis model's emphasis on reflective action will prove to be especially effective for the purposes of my final paper. 

Week 9- Response to Annie McLaren's Blog

Annie I think you have highlighted one of the great tragedies of our time.  I think the "sexual revolution" has led our society to a greater openness concerning sexuality, but not a greater understanding of it.  This is most evident with girls who feel that perhaps flaunting their bodies as a tool of manipulation or a way to engage in the freedom of expression is a liberating experience.  In fact, these girls are submitting themselves as slaves to cultural expectations and bind their identities to fleeting material objects (certain clothes, makeup, etc...).  When will our culture look for true beauty, such as that in the face of a wise wrinkled elderly woman?

Week 9- Wednesday Class Reflection

Class was both fascinating and disgusting today. I felt like one of the most insightful comments of the class time came from the classmate who was aghast at the fact that WE are the audience. The marketers and manipulators of "cool" are not preying upon anyone that we can call the "other"; they prey upon me- and I like it. May God grant me the grace to stand strong against such a formidable enemy.

Week 9- Monday Class Reflection

The class ended on a particularly intriguing note. The concept of the carnival to describe the imagining of a different set of power structures is a useful analogy. Much of what my church and my missions organization needs is a bit of creativity and lighthearted brainstorming about what could be if we would only let our old power relationships go by the wayside.

Week 8- First Draft Outline of Paper

I will e-mail this outline to you Wess. You can also view it at the following URL:
http://docs.google.com/Doc?id=dfxckhzr_0f5sxrphg

Week 8- Bevans Chapter 8 (Transcentdental Model)

The transcendental model is slightly more ambiguous than the previous models and contains a great deal of overlap with other ways of doing contextual theology. Bevans proposes that the transcendental model is more concerned with the process of doing theology than with the product or results of that theology. That is, the transcendental theologian is both highly aware of their own position as theologizing subject and that which one has been converted to and with (traditional Christian theology, liturgy, specific Christian thinkers). The self's wrestling with the new thoughts produces an authentically contextualized theology.

Week 8- Cobb Chapter 8 (Salvation)

The Cobb discussion of the salvation theme in popular culture covers a wide range of cultural arenas. One theme explored that was uncharted territory in my mind, is the mystical ascent that is portrayed in some Van Morrison songs and Moby's music. The tragedy of the seeking of salvation in popular culture is that the "Savior" is often so shallow (a girl, youthful carelessness, the unencumbered self).

Week 8- Classmate Post on Harmony's blog for Week 8 Wednesday Class reflection

Somewhat of a Disagreement:
"People need to go out into their communities and bring people in and just be social with them. Churches need to have the intent of understanding and simply being kind and loving—without the intent of getting something in return."
I don't really disagree with you that much Harmony, but I do think the above statement can be critiqued and moderated. For instance, Professor Bolger has made a good case during class that our intention as Christ followers is not merely to "bring people in", but is in many ways to enter into their reality and in this way bring our community to the "people". There needs to be real discussion about how helpful it is to the people we "reach" and to ourselves to extract individuals from their world to bring them into ours.
EXTENDED THOUGHTS:
Also, I don't know that the mandate to simply be "kind and loving" sufficiently describes Christ's commands to us. It seems that much of what we are called to do is to avoid the temptation of simply being "nice" and to act as prophets who challenge the status quo and call for repentance. Of course, our crying out for repentance needs to happen after we have repented ourselves and while we are pursuing relationship with the community around us; but at some point we have to become "not so nice" and wake people up to their own self-destructive behavior.

Week 8- Wednesday Class Reflection

This was an especially helpful class in the way that Caputo bridges cultural studies theory to Christian ministry. While I don't know if the concept of an undeconstructable truth is philosophically sound, it is pragmatically useful. We do aim towards "Truth", "Forgiveness", "Love", and "Justice"... all of us do.
EXTENDED THOUGHTS:
I think the weakness in our talk today was a lack of recognition of the important place that tradition and culture plays in defining what these undeconstructable truths mean.

Week 8- Monday Class Reflection

The concept of deconstruction is too often presented in church circles as a demon. I think ministers are afraid that in the case that their congregants become skilled in the art of deconstructing myths that they might turn this tool against the scripture or against the minister's own presentation of the gospel.

Week 7- Barker Chapter 14 (Cultural Politics)

Barker rehashes the history of Cultural Studies as a post-disciplinary field highly influenced by Marxism and ending up in a post-structuralist, post-modern, and anti-representationalist consensus. Interestingly, Barker advocates a Cultural Studies that understands all language games as fictional and all transcendent/universal truth non-existent, and yet continues to be socially active and advocating for a "revolution in thinking (Barker 2003: 430). To bridge this gap, Barker points to the neo-pragmatism of Tony Bennett and Rorty.

Extended Thoughts:
It is at this point that I have to get off of the post-modern, post-structuralist train. Barker seems to advocate a hit and miss operation of advocating for a better world and the ending of oppression. Barker points to the values of multiculturalism (appreciation of difference) as the key to a better future. However, I don't think that he has provided the kind of philosophical conviction or basis to counter those who do not appreciate diversity and difference. What of those points of view that are sadistic and hate-filled; are we to "appreciate" them? At the end of the day I just don't think that declaring all language as "fictional" paves the road towards fighting evil. If one cannot define evil then how is one to fight it?

Week 7- Response to Brett Yee's Blog

I think you have hit on a key point Brett. While I can not travel all the way down the post-structuralist, anti-foundationalist, anti-representationalist route, I do agree in large part that the language we use does not correspond to objective reality in any one-to-one manner. That is, our language is a socially agreed upon construct that is valid only among those who are in the in-group. I think that this fact holds promise for our work in theology, because we can always fine tune our doctrinal statements and understandings of God while always being humble in that we are not there yet.

Week 7- Bevans Chapter 7 (Synthetic Model)

The Synthetic Model is the moderation of all previous models. Bevans identifies this model as a "dialectic" or "dialogical" model, meaning that the intention is to conversate with the target culture and allow for a give and take between the gospel message and local cultural forms (Bevans 1994: 83). Bevans provides some case studies but the model does seem to blur into the translation model a bit.

Week 7- Barker Chapter 13 (Youth)

The concept of "adolescence" is largely culturally derived. Barker presents the trend of cultural studies in first identifying youth culture as a subculture of resistance and then coming to a place of demythologizing the concept of resistant subcultures. I think Barker is right to question the concept of resistance, or at least to locate this resistance in personal subjectivity. Perhaps youth feel they are resisting society's expectations, but the media and the culture industry thrive on this concept of "resistance" and make billions of dollars on the commercialization of rebellion.

Week 7- Cobb Chapter 7 (Sin)

While popular media is not always clear about what exactly has gone wrong with society, most mediums agree that something is in error. Cobb identifies the genre of "Jeremiad", a denouncing of the sins of the people complete with a warning and demonstration of judgment. This genre is found in social films and books as well as the post-apocalyptic (Cobb 2005: 218). Cobb also identifies the Gothic as a despairing of the sinfulness of the world.

Wednesday Week 7- Class Reflection

The praxis model was especially interesting to me. I think it is a must to have built-in to one's theories, a call for action. I am not an academic and the praxis model makes me feel good about that. It was good for Bolger to point out the ambiguities between the different models as well during class.

Week 6- Cobb, Chapter 6 (Human Nature)

Popular culture presents a varied and confused understanding of the human being. In some cases humans are shown to lead meaningless lives in the midst of a dark and ever-changing universe. Ultimate purpose is ruled out. Therefore, it seems best that humans simply enjoy the simple mundane things and simply be "happy" (Disneyland is the epitome of this longing). Perhaps, above all, the human is a consumer. There are some faint echoes of the beauty and dignity of humanness, especially in our portrayals of the man-machines who wish only to be more human-like.

Week 6- Barker Chapter 12 (Spaces and Places)

Urban studies is directly reliant on cultural studies. The concentration of global power within a few major global centers makes understanding the urban landscape imperative if one wants to understand Western and global culture. Particularly interesting is the decline of the publicly-funded park or gathering place. The ubiquitous nature of transnational companies has led to the integration of the market and the public gathering square in the shopping mall. With the onset of the information revolution, the urban center has become somewhat less important.

Week 6- Barker, Chapter 11 (Television and Audience)

Barker focuses on television as the "major form of communication in most western societies" (Barker 2003: 315). While there was a time where television distribution could be described as hegemonic, the rise of the internet, the use of cable and satellite, and the newly arrived Middle-Eastern and Asian news networks challenge the concept of an American dominated single-minded television monopoly. Furthermore, it is important to recognize that a television audience will always actively re-interpret whatever message is conveyed by the screen.

Week 6- Response to Annie McLaren's blog

Annie, your reflection for Week 6 Wednesday was especially insightful. I think the expectation that adolescents would "find their own way" in Western society is the result of a hyper-individualism characteristic of late modernity. That is, all diversity is appreciated and all "ways of life" are valid, therefore the instruction of a youth is tantamount to questioning their individuality. At this point there are no trusted sources of tradition and authority to instruct youth with and so it is expected that the adolescent will figure things out on their own. This definitely adds up to anxiety!

Week 6- Bevans Chapter 6

Bevans identifies the praxis model of contextual theology as any theological framework which emphasizes social action and transformative change. The praxis model can be summarized quite succinctly as action-reflection on action- and re-action (based on a new understanding of traditional authority and a trial-and-error approach toward social action). Bevans identifies Liberation theology as only one example of the praxis approach. While I had never thought of it before, Bevans is right to understand the praxis model as inclusive of almost any theology that states up front an agenda of social transformation.

Week 6- Class Reflection Wednesday

It is both exciting and frightening to think that my generation and my children's generation is part of a social world that is so different from the social world of America just 30 years ago. The economy, the religion, the politics and the many other areas of life have all been significantly altered.
EXTENDED THOUGHTS
I find that our culture and lifestyle are very obviously peculiar and unprecedented in history when I hear about the way that life is lived in many areas of Africa and South Asia. In many ways these areas are representative of a type of neo-feudalism. The social world in these areas leaves individuals propertyless and in a situation of indentured servitude. Also, these areas are characterized by failed states or non-existent government. Therefore the primary social structure for these people remain the family and the religious tradition.

Week 6- Monday Class Reflection

Class was a little tedious today. I am all for class discussion, but spending the entire period was a little much. I always appreciate Professor Bolger's insights and reflections from his research and so was a little disappointed from today's on-the-spot presentations. The things to be gained from today are mainly in recognizing the myriad of subcultures that we are surrounded by. There are so many different ways that people live their lives.

Week 5- Chapter 5 Bevans (Anthropological Model)

Bevans provides a sketch of the anthropological method of contextual theology and some case studies. The model seems useful in its upholding of the value and dignity of a given culture, and its suspicion of the directives of the missionary, which often have little to do with the gospel. However, I hesitate to go so far as Bevans as to define the "human as the place of divine revelation [...] equal to scripture and tradition" (Bevans 1994: 48).

Extended thoughts....
At some point there must be a recognition of the evil that is to be found in all cultures. There must be a lot more put into defining the essentials of the Christian message. The example of Vincent Donovan was telling in this chapter. Donovan seemed to indicate that while he had some kind of preconceived notion of the message of the gospel, that message would not be known until it was lived out among the Masai. If what is meant here is that the implications of the gospel are not known until demonstrated in a particular context, I am all for it. However, I am not ready to sacrifice knowledge of the true nature of God's incarnation, death and resurrection for the sake of being enculturated. I think we do have a core message to share... How to share it, what it will eventually mean for a people, and what kind of forms and institutions will arise around it are matters for cultural insiders to debate.

Week 5- Cobb Chapter (Images of God)

Cobb rightly exegetes our culture. My generation engenders feelings of God-pity as opposed to earlier generations of God-hate. In essence, our media portrayals of God are self-projections. Thus God is a lonely and lost individual who is uncertain of reality, but more importantly is uncertain of himself. Interestingly enough, while we reject traditional sources of authority concerning Godself, we readily absorb the teachings of our media which "reveal" to us the nature of deity.

Week 5- Response to Randy's blog

"My thought was that Jesus did not overthrow anything"
I have to disagree with you Randy. I feel like we too often want to play down the socio-political implications of Jesus' teaching and ministry. Jesus very much challenged both the Jewish religious leaders of Palestine, and the colonizing authority of Rome. Jesus effectively deconstructed normal ways of identifying the in and the out group of the received Judaism of his day, which was rightly perceived as dangerous to the maintenance of a cohesive society. Rome was also threatened as Jesus proclaimed himself as the righteous judge who will dispense of true justice when the time comes. At the very least we have to attribute to Jesus the overthrowing of worldviews and assumptions.

Week 5- Barker Chapter 10 (Sex, Subjectivity and Representation)

Barker recognizes early in this chapter that there are some biochemical aspects of being human that push us towards some kinds of "manlike" or "womanlike" behaviors. However, this chapter highlights the great degree to which "sex" and/or "gender" is a cultural construction that depends heavily on historical circumstance and media portrayals. It was helpful to know that there is some discussion about the damage that contemporary society plays upon men.

Week 5- Barker Chapter 9 (Ethnicity, Race, Nation)

Barker deconstructs thoroughly the concepts of ethnicity, race, and nation. These concepts are context-specific, fluid, and unreliable. Certainly these concepts are not "scientific". This chapter has been the most helpful to me in terms of missiology. When we minister to a group of people we cannot have in our minds that this people's culture, nation, and ethnicity are somehow eternal fixed categories. Our social worlds are constructed by mental categories, are always in flux, and are capable of amazing hybridity and transformation.

Week 5- Wednesday Class Reflection

It is interesting that the scholars of the world are baffled at why the poor still have not inherited the earth. We will always be misled if we do not accept the fact of human evil and desire to take advantage over others. I readily agree with the concept of hegemony. All human institutions and structures will misuse power.

Week 5- Monday Reflection

The class was refreshing and helpful today. I feel like we are moving from abstract theory to real ways of doing ministry. This shift was also seen a bit in Barker's book, where, after all the talk about the fluidity of reality and slippery nature of truth, we are now talking about strategy for improving life.

Week 4- Cobb Chapter 4 (Theological Tools)

The concept of religion(3) is very helpful. I am concerned that those in the "secular" world and those in the "sacred" world have both forgotten the adaptation of 'religious'(1) ideals into popular culture. Too often churchgoers want to separate themselves from art, sports, science, and certain musical genres without recognizing that the Church gave birth to these ideals and forms they are rejecting! I am interested to interview my current church to see what areas of popular culture families reject and which ones they accept.

Week 4- Bevans Chapter 4 (translation model)

The translation model is helpful in a very real way. Bevans' warnings towards swallowing the translation model are legitimate. However, I do feel like the translation model is right to assert that there is some essential core to the Gospel. This is the task we are all called to, a lifelong struggle of peeling off the layers of our culture and the layers of Jesus' culture, all the while noting where God may be incarnate. The translation model is a comprehensive and helpful tool.

Response to Simon Castagna's Blog

"I guess postmodernism grew in such a way because technology enabled it to."

This is a great insight Simon. It is especially interesting because this leads us back to Marx's foundational assumptions. Our society has shifted to an idea producing society, in large part due to revolutionary shift in the means of production. While Marx can be reductionistic, there is much truth to be found in the influence of economic realities upon culture. Perhaps where Marx was wrong is in his failure to see the real circuit of culture. Since technology has made possible the production of media even at the level of the individual, individuals have then been able to place demands on the market and have asked for the perpetuation of this new postmodern Information Age.

Week 4- Barker Chapter 8 (Subjectivity and Identity)

The essence of this chapter is that we are defined by our culture. This chapter helps to recognize that concepts of truth are influenced greatly by social environment. However, if there is no essential cultural or biological anthropological definition, how do we uphold "strategic essentialism" (Barker 2003, 244). Barker feels that strategic essentialism can be valuable "for the improvement of the human condition" (Barker 2003, 244). Progress in this direction seems unlikely if we are to take Barker seriously in that no one truly knows the essential nature of the human. Who is to define what improvement is?

Week 4- Barker Chapter 7 (Postmodernism)

The most meaningful insight from this chapter is that in a philosophical sense, postmodernism truly is the resurgence and the maturing of modernism (Barker 2003, 207). Kant's thinking is evident within every aspect of postmodernism. However, it is also true that contemporary life for many in the Western countries is dominated by what could be termed a "postmodern" lifestyle or culture. Not only is it true that we are living in the days of postmodernism, it is also true that postmodernism holds great hope for the future. I think that it is extremely helpful to distinguish between different "regimes of truth".

ADDITIONAL MATERIAL
I think it is helpful for Christians also, who hold that there is an absolute truth that is Christocentric through and through. In Christian witness, our job is to distinguish between the various systems of truth in the world (secular humanism, Buddhist and New Age influences, etc...) and the truth system that we present. In the end, I do believe that those other systems are false, but that does not preclude those systems from operating upon an inner logic. In the same way, the Christian system of theology operates in a system of logic that is not readily observable to outsiders. This fact requires us in our witness to then go about enculturating others to the Christocentric inner logic. This requires teaching others a new language. I find this a helpful paradigm for Christian life and witness.

Week 4- Wednesday Reflection

This class was particularly fascinating. Karl Marx was an idealist who was convinced that Christianity and religion is useless to face problems of real substance. What a sobering indictment of the Church! I have a lot of sympathy for Marx who says much of what we say in our theology. Marx says that it is wrong to manipulate and oppress the poor. Marx believes that one day the world will be fair and just. Of course Marxism has been taken on by violent revolutionaries and men greedy for power. Marx was a materialist reductionist and ultimately a failure in his productions. But his care for the poor and call for action haunts us still today.

Week 4- Monday Reflection

Speaking about the emerging church certainly challenges one's assumptions about what it means to follow Jesus.  This is true especially for what it means to be about the missio dei.  God's intention in the world is to redeem, to save, and to bring wholeness- and for whatever reason God seems to want to involve us in this process somehow.  It hurts my feelings greatly, but I don't think that God is impressed by the grandiose programs that we construct or the numbers of people that we can convince to walk through our doors.  What is truly challenging, is that in a certain sense God does not want us to even start "churches" necessarily.  The concept is revolutionary, but if the word church tends to ruffle feathers in a particular locale or cultural context, then perhaps it is right to drop the term all together.  Why not drop the term "Christian" as well?  If, at the end of the day we go around and found long lasting communities where God's spirit is poured out, Jesus is worshipped and followed, and God's love is made manifest, then I am for calling the "thing" whatever term tickles the fancy.  How about calling on people to be members of the "Jesus club", or to call on people to become associates of the "Institute for the Following of Jesus".  Whatever the term, it will be the content that matters.  

Week 3- Cobb Chapter 3 (Theology and Culture)

I appreciate the balance we have between our textbooks. After reading an increasingly depressing account of the nature of culture and reality in Barker, we find at least a glimmer of hope that there might be substance and meaning that float somewhere out there in the ether in Cobb's writing.
I have heard Paul Tillich criticized by many who feel that Karl Barth's declaration of Christ and Christ alone is a much more pious route. However, I feel that we diminish God's sovereignty, power, and presence if we don't recognize His truth in every cultural circumstance. How can we say out of one side of our mouth that God is present by His spirit everywhere and anywhere and yet all world religions and "non-Christian" culture is devoid of truth and goodness? I feel that Tillich at least tried to develop a language of correspondence between the sacred and the secular. May we follow in his footsteps.

Week 3- Bevans Chapt. 3 (Use of Models)

It is refreshing to read someone who is a critical realist. Yes, it is true that reality can be fleeting and meaning is not always upfront and we are never fully aware of the whole of a truth. However, there are ways of moving toward truth. The use of a model is one way, and I applaud Bevans for promoting their use. I think Bevans' emphasis is healthy. All theologies use some type of model, or framework of thought. Our job is to recognize and celebrate these models, adjust them where it is needed, and to sort through these models to then construct a new model for our particular ministry situation.

Week 3- Barker Chp. 6 (World Disorder)

I identify entirely with this chapter. A life of disorientation and lack of foundation. I would characterize my life as being constituted of multiplicity. That is, while I am sure that I am shaped and fashioned by my family and upbringing more than I know, I feel that there have been few expectations of what it is that I should believe and pursue, and even less guidance. My family has moved around the state of Texas 4 or 5 times, relationships within the family and outside of it are always temporary and transient, and mentoring relationships are brief and fleeting. I don't want to get too down on myself, but I was just reminded by this chapter of the lack of community and cultural identity that I have been provided in my life. My father falls into the 1/3 of people in America (Barker 2003, 161) that are in the service sector. This is a workforce that is able to move at any time and is expected to be able to uproot family and dismiss loyalty to any particular locale. Globalization has been presented to me in the form of endless choices as to what particular "style" of life I will choose. I think Barker is right on in characterizing these 'New Times' as an era of disorder.

Response to Darren Schlack's Blog

Darren, I think you have a great point. It seems that Barker is doing much of what was spoken against earlier in the book; he is being way to certain of himself. It seems that human beings could perhaps be much more creative and sporadic than what is put forth in this chapter. Are emotions merely survival techniques and responses? It seems to me that we are always "emoting" at every moment of every day... surely some emotions are just there for emotions' sake. It is odd to think that at some point in the past perhaps there were emotions that we know not of today? Perhaps the "wow thats a really large wooly mammoth coming at me emotion"! I would like to think that humans can actually use their emotions for their benefit as opposed to simply experiencing them. While Barker leaves the door open for such emotional spontaneity and flexibility, I feel like this openness could have been explored more in the chapter.

Week 3- Barker Chp. 5 (Biology and Culture)

I have been thoroughly disoriented by this book. Whereas the chapters including and prior to chapter 4 seem to dismantle hope in language correlating with reality in any strong connection, chapter 5 moves into very certain language. Barker asserts that we must deal with "the undeniable fact that human beings are evolved animals" (Barker 2003, 151). I suppose I am airing out my evangelical bias and my anti-evolutionist heritage here. In all honesty, I appreciate greatly the exploration of the effects of human ancestral experience on contemporary states of mind. The topic is fascinating and helpful. In fact, I agree wholeheartedly that the human person has developed reactions and thought patterns which are passed from generation to generation via both culture and genetics. However, Barker seems to have taken a major shift in emphasis and tone from chapter 4 to chapter 5. Earlier in the book, the language of science and empiricism was relativized as only one way to speak of reality amongst many other ways. In chapter 5, the grandiose narrative of evolutionary theory is taken to be a wonderful descriptor of all things past and present. It simply seems odd that Barker, who seemed so hesitant to assign meaning to anything in particular, finds such certainty in evolutionary theory which covers such vast expanses of time and can never fully be demonstrated or comprehended.

Week 3 Wednesday- Class Reflection

I find it hard to balance Jesus' full and authentic incarnation into the first-century Palestenian Jewish setting and his nonconformist approach to so many issues. I suppose this is the central question of mission however, how is a person to be fully_____ (fill the blank- Indonesian, Hip Hop culture New Yorker, etc...) and also be an upright worshipper of God full of God's Spirit? I think this class session was helpful in creating a general rubric and at least setting us in the right direction. Perhaps we can label the class "Towards a Non-Conformist Incarnation".

Week 3- Monday (MLK Day)

Martin Luther King Jr. was one of the most influential and profound leaders of American history. It is for that reason that I am ashamed that we tend to gloss over much of his life. There was a recent article in the Semi that asserted we have romanticized our image of King and reduced him to a Care Bear type personality whose primary message was "Why don't we all love one another?". I agree wholly that we have forgotten the more challenging aspects of King's message; his call for reparations towards African Americans for the century or more of free labor given to the founding of America and his decrying of the injustices of Vietnam. I also think that we forget entirely the human side of Dr. King. King was a man with many faults, trials, and inconsistencies, but all that I was ever taught in school was that King was a kind of talking head who said some really profound things. King was a man who needs to be looked at in every light. We need recognize King's full message and be willing to note his imperfections. I believe that historical figures who are truly great become even greater when we recognize their humanness and are willing to listen to their whole message.
King was a counter-cultural prophet and we desperately need his message even today.

Week 2 Bevans- Chapter 2 (Issues of Contextual Theology)

I appreciate Bevans emphasis on the positive aspects of cultural exchange. That is, many authors tend to argue that cultures are best if left alone and not damaged by outside intrusion. I think that one is badly mistaken to assume that cultures can ever remain outside of the effects of globalization or that it would be good for them to be so. Just as we do not want our culture to be insular and conceited, we dare not banish other cultures to that same fate. Therefore, it is encouraging to read in Bevans that a nonparticipant in a culture can actually aid the culture's theologizing simply by being an outsider (Bevans 1994, 15). I have heard missionaries advocate before that one can avoid paternalism if one is upfront about one's intentions and background. So, for instance, a missionary can be of use to a culture who is deciding and how to be a follwer of Christ in their culture, if the missionary simply steps back and interjects the conversations only to state, "Where I come from, here are a few things that we did; here is where the Christians back home differ... etc." This kind of attitude provides the natives a point of comparison and lacks the arrogant tone of simply telling the culture how to conduct itself.

Week 2 Cobb- Chapter 2 (Cultural Studies)

It is interesting to think of popular culture as a "zone" of give and take between the powers-that-be and the consumers (see Cobb 2005, 56). The concept of "poaching" and "braconnage" are very fascinating ways to describe the vitality and power-weapons of the consumers. I can't help but think of the USSR and the cultural dynamics of the the fall of communism and the flood of Western goods and ideas that followed. Whereas, prior to the early 1990's, listening to the Beatles and wearing Levis was seen by the ruling class as a subversive act, the situation has flipped 180 degrees. During my trips to Russia, I have observed first hand the everyday street marketing of tennis shoes, cell phones, magazines, etc... and the hiring of cultural surveyors to find out what is "cool" to the contemporary Russian young person. In many ways, the corporate powers are in a perfect position in Russia. This is because the youth desire strongly to consume as much Western media and culture as possible as a way of defining their generation over and against previous generations of Russians. Therefore, the power plays of the corporations fall in step with the desires of the consumers. Soon enough however, I foresee the day when the consumers will begin to take back and assert their "Russian-ness". In fact, this is already occurring with the pro-Putin youth movement "Nashee" and various Russian lines of clothing and music.

Week 2 Barker- Chapter 4 (Language)

It is frustrating to recognize the degree to which all language is self-referential. What I take from this particular chapter is that the world and reality is largely a "perception" that is described by our culturally prescribed language. How could things be different? It seems self-evident that we all experience the world differently and therefore it is as if we all live in different worlds. That is, we can all describe aspects of the world, based on the limited vocabulary that we have, but none of us can say that we "know" the world wholly or have ever experienced any one thing "completely". I believe this is a useful concept for my final paper and for for my faith. In many ways, I am striving to immerse myself in a new "vocabulary", that is the "language" of Jesus. By faith, I believe that the only true language that actually refers to reality with complete accuracy is that language which emerges from the teaching and the Spirit of Jesus. Of course this language would not make sense to an outsider, for the "language game" of Christ is built upon an inner logic (as are all language systems/games). My task is to enter fully into the language of Jesus and to beckon others to do the same.

Week 2 Barker, Chapter 3 (Ideology)

I agree wholeheartedly with the consensus of cultural studies that distinguishing between a "good" high culture and a "bad" popular culture is an impossible task. However, I don't think one can conclude that there is no room whatsoever to not grade or critique the aesthetics of a particular piece of culture (contra Barker 2003, 65). It is probably correct to say that the standards of aesthetics are subjective, but I do not think that Barker demonstrates that the standards of critiquing the political power of culture (a task that is shown to be at the heart of cultural studies) are not subjective. In the end, I feel that it is perfectly legitimate to judge the quality of a piece of artwork or music, if the judge states upfront the standards and rules by which the judgment is made. I agree with the importance placed on looking at the power politics of a situation, but I am not ready to give up completely the necessity of looking at the quality of culture.

Week 2- Response to Todd B.'s blog

I would like to challenge your statement that Jesus was on a "religious" mission. Too often we use this word "religion" to refer to everything that is inward, personal, subjective, and irrelevant to life in general. We must remember that in Jesus' time, everything was "religious." That is, taxes (i.e. the temple tax) was often a religious system of oppression, whether the sick and the poor were given refuge was a "religious" issue, and many more examples could be listed. I do agree with your point that Jesus was not some kind of alien or outsider to the culture that he ministered in. I believe the aspects of Jesus' ministry that can be considered "counter-cultural" are the statements and deeds that challenged common assumptions by using forms and speech that were within the broader worldview of first century Palestine. That is, Jesus challenged people on their own turf. Jesus spoke within the people's language and spoke so that he could be understood. In fact, he was understood so well, that everyone knew Jesus challenged the traditional power structures; and thus he was executed. So, you have a good point Todd, but I am hesitant to say that Jesus' mission was "religious" because I think Jesus' mission was directly political, economic and social (categories that do not usually fall under our definition of religion).

Week 2, Wednesday

Unfortunately, I am getting to this blog post late. I came down with a cold and so I am now posting with a cup of hot steaming Theraflu in hand.
Class on Wednesday was a relief. I feel like we are moving a bit slow and so it was good to just sum up all that has been said thus far (this means that we will be moving on soon!). I found the discussion of Jesus, as he relates to pop culture, a difficult one. On the one hand I want to say that Jesus sided with the "common person" on all issues, but then I remember that he was aware of and conversant in the discussions of the high culture (the temple cult and scriptural interpretation). In the end it doesn't seem that Jesus was "nice" to any one segment of culture. I don't know if any of us are called to be "nice". We are called to love others and that means that, like Jesus, we speak the truth to those who need to hear it. Certainly, the rich and cultured of Jesus' day needed to hear the truth and be challenged, but the poor and downtrodden did not escape Jesus' demand for repentance and a life given to God.

Week 2, Monday

Class today was concerning the concept of "high culture" or "elitist culture". It is fascinating to me that the Industrial Revolution can (and should) be described in such particular terms. The Industrial revolution has not yet hit every country and people group fully. The Industrial Revolution is only about 200 years old. I too often assume that everyone knows what it is like to live in a place where the goods for every day life are mass produced and readily available to the majority of the society. This is not the case for millions of people and we do well to remember that the society we have built is a new concept and a fragile one at that. Most human beings have no time to consider "high culture" as they are too busy trying to survive. I have heard a seminar that spoke of the reasons that some countries are poor and others are not. The main point was this: some countries have experienced the Industrial Revolution and/or traded directly with those who have experienced it; others have not. The poverty/wealth divide has nothing to do with intelligence or capability, but only with historical accident. What a grandiose mystery that we would just happen to be born on the wealth side of things.

Week 1, Bevans, Chapter 1 (Contextual Theology)

It is amazing to me how radical these statements by Bevans were at one time.  Perhaps the concept that we think about God in ways that align with what we have been taught about God (via family, education, and a myriad of other cultural vehicles) is still not accepted in some circles.  What a tragedy that we would ever think that we know the truth completely and our job is merely to shove the truth down the throats of anyone we meet.  The whole concept of promoting and engaging in a theology from and for a particular culture boils down to one word for me, "humility." 

Week 1, Cobb- Chapter 1 (Popular Culture)

What a fascinating approach to popular culture.  I was told during the many years that I have been in the American system of education that popular culture was something that is unimportant and irrelevant as far as the weightier matters of economics and politics go.  Now, Cobb says the exact opposite. The narratives that we are fed via the music and movies and television that we pump daily into our minds define us.  The popular culture, according to Cobb, defines the "real" world.   I think this is a fascinating and radical statement and I can't wait to read more.  

Week 1- Barker, Chapter 2 (Central Problems)

It seems that the consensus position of theorists in the field of cultural studies, is that "realist epistemologies" are old fashioned and untenable (Barker 2003, 50). I have a hard time wrapping my mind around exactly how Barker does not fall into relativism. It is true however, that we all make judgments upon what is true and good based upon the true and the good that we assume already. That is, we already have a standard made up in our head. However, does this necessitate that there is no objective "true and good" from which cultures must be judged? Is it not possible in any sense that some aspects of a culture might approach this "true and good" more really than other aspects of a culture? It is good to be humble about what we know, but I wonder if we enjoy our pessimism and self-doubt so much that we forget to cry out a prophetic "NO!" when our culture manifests something that is objectively "false and bad".

Week 1- Barker, Chapter 1 (Introduction)

The Introduction to the Barker text asserts that the field of cultural studies is an "interdisciplinary field" which explores issues of "culture and power" (Barker 2003, 7). It is refreshing to me for an academic to state outright that their field of interest is not merely "objective" or uninterested. Cultural studies by its very nature seeks to find those marginalized groups, who are devoid of power, and to offer them a voice. Cultural studies even goes so far as to question the prevailing positions of power. There is an agenda, and Barker does not shy away from that. However, while Barker does a good job in summing up the myriads of ways in which cultural studies is applied and approached, one can easily get tangled up and confused in all of the choices available. I feel that Barker does not offer much help in the way of determining which "way" (psychoanalysis, feminism, race, postcolonial, etc.) offers the most hope for the future. At the end of the chapter it seems that the proposition is that we, and our interest groups, are to just fight it out in the free market of ideas, and whoever is left standing wins. Surely, there is some way to merge these different interests (interests of women, men, members of the majority world, etc..) towards some kind of common goal. I don't personally feel there is much hope in everyone trying to push their own agendas without taking other agendas into account. I haven't caught this idea yet from Barker, but perhaps this idea of "awareness" of the viewpoints of others is the most positive thing Barker offers.

Week 1, Wednesday

For the most part, class was pretty interesting today. I am especially fascinated with the state of the church and of the faith in Europe. I have been to Russia on several occasions. I find the history of the Christian church in relation to the state and to the populace an interesting thing. I believe that the marginalization of anything to do with Jesus in Europe a perfect example of why the "Unreached Peoples" terminology is flawed. Speaking in terms of those people on earth who are "Unreached" necessarily implies that there are others who are fully "Reached". While using "Unreached" thinking can be useful if defined precisely and narrowly, I feel that it largely leaves us to assume that some of us have arrived. That is, if some cultures/people groups are "reached", then there is nothing left for them to become. They are following Jesus fully already; right? Surely we can't assume that any culture has come to the point of being entirely at peace with the demands of Jesus. I think that the discussion of the decline and demise of the church in much of Europe highlights the fact that no culture is static. All cultures are changing, and some cultures really do "unconvert" so to speak. This doesn't mean that these cultures should somehow renounce all things contemporary and relive some kind of nostalgic "Christian" past, but these cultures are in need of mission afresh and conversion in the midst of their new situation.

Week I Monday

I am excited about the class. I think it is certainly important to think about all of life from a missiological perspective. Western culture should be no exception to the radical demands of the gospel, no matter how much we tend to think that we have already arrived.