Monday, March 10, 2008
Week 9, Bevans Chapter 9, Countercultural Model
The countercultural model takes experience, culture, social location, and social change into account when determining its presentation of the Gospel. According to Bevans' understanding of the countercultural model, if the Gospel is to be presented, it must be done, "in the language of those to whom it is addressed and has to be clothed in symbols which are meaningful to them." Honestly, at this point I've heard of so many models from Bevans that my brain is pretty fried and I'm not sure I can tell what all the differences are anymore. I think what is clear is that there is no one way to do practice contextual theology...I'm still most comfortable with the translational model.
Sunday, March 9, 2008
Response to Todd's blog Week 9 Wednesday Reflection
Todd wrote:
"There is so much I would like to say about our discussion today. I’m convinced that studying youth culture is one of the most important things churches can do today. Not only because we need to speak effectively to youth but because their lifestyles become the lifestyles of our young adults, then our middle-agers, then our elderly. Marketing is a fact of life that we cannot ignore."
Chris writes:
I don't think you'll find much argument here Todd. But should we differentiate when we look at marketing? Is there a difference when it's a product that is being thrown at us vs. news media and even the church? I would argue that your average American youth realizes that they're being marketed to...case in point the Sprite campaign that deconstructed the athlete as spokesman telling kids not to buy the drink because a pro athlete drinks it...so I think we could agree that the general public and youth recognize that they're being marketed to...what I think is more deceitful and clandestine is how the news media and many might argue churches compromises their message to fit the ideals and needs of their particular demographic...I think the news media and the church are more subtle and perhaps less suspected of using manipulative marketing since they adhere to "the truth" vs. selling a product.
"There is so much I would like to say about our discussion today. I’m convinced that studying youth culture is one of the most important things churches can do today. Not only because we need to speak effectively to youth but because their lifestyles become the lifestyles of our young adults, then our middle-agers, then our elderly. Marketing is a fact of life that we cannot ignore."
Chris writes:
I don't think you'll find much argument here Todd. But should we differentiate when we look at marketing? Is there a difference when it's a product that is being thrown at us vs. news media and even the church? I would argue that your average American youth realizes that they're being marketed to...case in point the Sprite campaign that deconstructed the athlete as spokesman telling kids not to buy the drink because a pro athlete drinks it...so I think we could agree that the general public and youth recognize that they're being marketed to...what I think is more deceitful and clandestine is how the news media and many might argue churches compromises their message to fit the ideals and needs of their particular demographic...I think the news media and the church are more subtle and perhaps less suspected of using manipulative marketing since they adhere to "the truth" vs. selling a product.
Thursday, March 6, 2008
Week 8, Wednesday
I really enjoyed the discussion today. I think the production, texts, audiences, and everyday life circuit of culture model is very relevant. As we discussed how this relates to businesses and corporations targeting youth it raised some larger questions with me...I have less of a problem with businesses targeting youth and more of a problem with the beholden nature of big business. Specifically, how this might be reflected in the way we receive our news. How can we really have a free press when the stories are beholden to a larger corporation? If we're to apply this to a church model, when churches embrace the large corporate structure are they in danger of becoming overly beholden to the shareholders i.e. the deacons, elders, or congregation. Is there the freedom to proclaim the truth or do we risk watering everything down at the risk of offending the shareholders? I would argue that both the news media and church structures have to be held to a different standard. Perhaps there needs to be a regulatory force that can step in an enforce these untruths when they occur?
Tuesday, March 4, 2008
Final Paper Outline
Wess,
Here's the work in process for the final paper:
1) Describe a particular aspect of culture (such as economics, popular culture, race, feminism, etc.) Describe how it plays out in your local community as well as inside your church community.
- Here I'm thinking I'll look at popular culture in terms of film and how it relates to youth culture. I think I would start from a place where perhaps I just ask young adults in my church and the young adult group of what they think are the most truthful, honest films, that depict the human condition. Perhaps a brief survey, which films and why?
2) Do one of these two: a) use a strategy from Bevans to express the gospel within the particular aspect of culture you discussed above; or b) use an approach inspired by Cobb to express what the Christian community might do/say in regard to this aspect of culture.
-In this step I would apply a step from Bevans and I'm thinking that I would use the translational model to say something to the effect of...here's how I read the film, here's how I put it in context with scripture...here's how I put scripture in context with the lives of young adults today....I think that it would probably work best if I based my film selections on the surveys of the young adults...so if they told me that their favorite film was Life Aquatic then perhaps I pull out some of the father/son themes in that film and explore it in terms of how those themes or the nature of that relationship relates to to scripture...God and Jesus...the idea of the prodigal son...etc...and then turn it in the translation model back to the context of the young adult.
3) What are some ways the church community might address the issue: a) in the church community itself, b) locally; c) globally. Specifically what activities need to occur?
-Honestly, I'm not as sure in this section...I think the initial issue is how do we engage the youth culture? In the church community, locally, and globally this means that we begin not only presenting and reading film but understanding what it means, perhaps through reading and making film, to step out while being part of community? How does film do this? It brings us together and engages us in dialogue.
Here's the work in process for the final paper:
1) Describe a particular aspect of culture (such as economics, popular culture, race, feminism, etc.) Describe how it plays out in your local community as well as inside your church community.
- Here I'm thinking I'll look at popular culture in terms of film and how it relates to youth culture. I think I would start from a place where perhaps I just ask young adults in my church and the young adult group of what they think are the most truthful, honest films, that depict the human condition. Perhaps a brief survey, which films and why?
2) Do one of these two: a) use a strategy from Bevans to express the gospel within the particular aspect of culture you discussed above; or b) use an approach inspired by Cobb to express what the Christian community might do/say in regard to this aspect of culture.
-In this step I would apply a step from Bevans and I'm thinking that I would use the translational model to say something to the effect of...here's how I read the film, here's how I put it in context with scripture...here's how I put scripture in context with the lives of young adults today....I think that it would probably work best if I based my film selections on the surveys of the young adults...so if they told me that their favorite film was Life Aquatic then perhaps I pull out some of the father/son themes in that film and explore it in terms of how those themes or the nature of that relationship relates to to scripture...God and Jesus...the idea of the prodigal son...etc...and then turn it in the translation model back to the context of the young adult.
3) What are some ways the church community might address the issue: a) in the church community itself, b) locally; c) globally. Specifically what activities need to occur?
-Honestly, I'm not as sure in this section...I think the initial issue is how do we engage the youth culture? In the church community, locally, and globally this means that we begin not only presenting and reading film but understanding what it means, perhaps through reading and making film, to step out while being part of community? How does film do this? It brings us together and engages us in dialogue.
Week 8, Bevans Chapter 8
The transcendental model is interesting as it seems to put the emphasis on individual experience. I think on a personal note this is one of the models that I struggle with the most...in my mind...it's much easier, smooth, obvious to direct people towards scripture and tradition. But the transcendental model seems to say that these elements are less important as compared to personal experience. I think that one of the ways this seems to play out is in the idea of sharing one's testimony. Testimonies exemplify God's revelation in our own life and the world. I'm not arguing that this model is ineffective. Rather, I've seen it work the opposite and be completely effective, especially with those young adults unfamiliar with tradition and scripture. My personal hang up is sharing my story and my individual experience and not bringing in the idea of scripture and tradition. Yes, it's an all three kind of answer...they all matter...but what about utilizing the model that best suits your audience? I'm discovering in the bigger picture, knowing one's audience is really the key in practicing theology.
I appreciated the quote from Sallie McFague in this chapter, "The purpose of theology is to make it possible for the Gospel to be heard in our time."
I appreciated the quote from Sallie McFague in this chapter, "The purpose of theology is to make it possible for the Gospel to be heard in our time."
Week 8, Cobb Chapter 8
Redemptive violence. There is some crossover here between this subject in Cobb's book and another book I'm currently reading by Walter Wink called Engaging the Powers. Understanding how this plays out in popular culture is important. I think that the latest Rambo installment was perhaps one of the best examples of this as it see the salvific through the lens of redemptive violence.
I also enjoyed the section spent on music in this chapter and the commentary on how Luther and Wesley's appreciation for music helped drive people to sing and worship God. It gave me more insight into the Great Awakening periods here in the US.
Soteriology, the study of deliverance, is important as we articulate how Christianity differs from worldly ideas of deliverance and bring the Good News to the next generation.
I also enjoyed the section spent on music in this chapter and the commentary on how Luther and Wesley's appreciation for music helped drive people to sing and worship God. It gave me more insight into the Great Awakening periods here in the US.
Soteriology, the study of deliverance, is important as we articulate how Christianity differs from worldly ideas of deliverance and bring the Good News to the next generation.
Week 8, Monday
Today in class I thought about Foucault and his ideas on how power is not tied to the ruling class and financial status such as a Marxist view and how he tied it into knowledge. I think that the larger question is that if power is not dependent on the financial, capitalism, money aspects, then what is it dependent on? Perhaps, education is tied into the knowledge aspect of Foucault's ideas on power? Maybe those who have knowledge also are the ones that have the means to pursue higher education. Perhaps the educated would be the more likely party who in fact controls the power?
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