Preparing for the next Emergent Theological Conversation in
Philadelphia. Guest speakers will be philosophers John Caputo and Richard Kearney. Looking forward to seeing friends again.
Also…attending a mercy and justice conversation/class at
Church here in
Charlotte, NC. The class is being taught by one of the pastors on staff, Giorgio Hiatt. These days I am finding myself more and more in the Reformed world. Not sure what’s up with that. As always I am always trying to find connections. I have found a wonderful connection point in a conversation between Radical Orthodoxy and the Reformed tradition.
Radical Orthodoxy and the Reformed Tradition: Creation, Covenant, and Participation James K.A. Smith and James Olthius, editors
In the chapter titled “Alternative Protestantism”, John Milbank helps me with a connection. A connection between my black Pentecostalism, the Reformed tradition, peace church tradition, and Radical Orthodoxy. He begins a thought on Pentecostalism and surrounding Protestant traditions:
“Christianity today needs to link this increasingly popular ecstatic religion (does this not mean something in terms of the workings of providence?) with a theological sense that the gift of Christ is the gift of the Spirit to the church, a gift that is beyond the law, a divine indwelling power in us to begin to realize the kingdom of love upon earth. This new concern with the ecstatic indwelling of the Spirit should not necessarily be seen as anti-theatrical to the equally nineteenth-century-originated drive toward a social Christianity, but rather as its complement (as another manifestation of the sense that the human must incarnate the spirit of love). Today, in the face of the corruption of nature and the breakdown of all political legitimacy, and the exposure of the Western liberal regime of right and representation for the tyranny it really is, we need to renew the Christian social project by proclaiming openly that the possibility of social justice requires faith (whose possibility is opened up by the incarnation) in a creation where harmony and just sharing and exchange is ontologically possible because of its analogical structure and the teleological orientation of human beings toward the discernment, maintaining, and fulfillment of that structure.” (p.38)