Posts Tagged 'Richard Rohr'

Falling Upward

This life is a descent

To the center

Passed dissent to dissenter

Holy contagion

Scared discontent

(Gives way to)

Sacred malcontents

Who don’t pay this rent

(Which, after all, is too damn high)

But embrace the feast spread out;

The locusts and wild honey

of

Downward
Mobility.

Upward,

Falling

We don’t cling to the branches

But instead

eat straight

from the root.

Note: I have not yet read Richard Rohr‘s Falling Upward, but I’ll bet it’s good. Its very title touched off an inner impulse that’s been composting in me for some months now; hence this poem.

Sunday Devotional: Authentic Mystical Experience by Richard Rohr

Bernard McGinn authored a fourvolume study on the history of Christian mysticism.  He says mysticism is “a consciousness of the presence of God that by definition exceeds description and … deeply transforms the subject who has experienced it.”  If it does not radically change the lifestyle of the person—their worldview, their economics, their politics, their ability to form community, you have no reason to believe it is genuine mystical experience.  It is usually just people with an addiction to religion, which is not that uncommon, by the way.

Mysticism is not just a change in some religious ideas or affirmations.  Mystics have no need to exclude or eliminate others, or define themselves as enlightened, whereas a mere transfer of religious assertions often makes people even more elitist and more exclusionary.

True mystics are glad to be common, ordinary, egalitarian, servants of all, and “just like everybody else,” because any need for specialness has been met once and for all.

Adapted from Following the Mystics through the Narrow Gate

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And illustrating this theme nicely is ‘Chain Reaction’ by Cloud Cult. Enjoy.

Ian Cron: Would St. Francis be Medicated Today?

This is the second part of a multipart interview with Ian Cron about his novel, Chasing Francis, which after three years is getting more buzz and not less. You can keep up with Ian on Twitter @iancron.

Mike Morrell: St. Francis seemed to have a wise way of living the change versus being a “protest person.” If you start giving all of your energy to criticizing something, you set your self up to become the mirror image of the very thing you’re critiquing.

Ian Cron: I think that’s right. Francis did so many things that were important for us to consider today, especially in the spirit in which he did them. I felt it was important for people unfamiliar with his life to hear about them. The fact that he was an artist versus an academic I thought was important as well. In fact he was suspicious of academics, and the Academy as a whole. He was reacting to the rise of scholasticism, and the birth of universities. I think what he was afraid of was that Jesus was going to become a theological abstraction versus a living reality.

MM: Indeed.

IC: Which, in part, is what’s happened! So many of us relate to Jesus in theological debates as if he is an interesting idea, something notional.

MM: Right. And you end up viewing theology as though Jesus is not in the room with you; as though God is not present with you.

IC: Exactly.

MM: The radical commitment to the poor, his being an artist versus an academic, creation theology, peacemaking, treating Jesus as though he’s really in the room – as I re-read Chasing Francis three years later, these are some of the things that make Francis relevant.

IC: By the way, his relationship with women was really unusual for the time as well. His relationship with Claire, and his saying “Look, let me help you start an order for women based on Franciscan ideals” was revolutionary for that period. There are other wonderful things about Francis I talk about in the book but this gives you a flavor of it.

MM: So, you said something interesting in the beginning, that Ronald Rolheiser and Richard Rohr said we need more Francis’s today. Why do you suppose we don’t have more Francis’s today, or do we, and we pay less attention to them?

IC: Well, I am going to give you one answer that is somewhat tongue-in-cheek but its not completely facetious. The first one is this: there may be Francis’ out there, but they might be psychiatrically medicated.

MM: Oh my! I could see that, though…

IC: I’m just being completely honest. Today Francis would be considered delusional. Freud wouldn’t come along for 600 more years. There were no medical models for treating mental illness. Today, he would be diagnosed as having Bipolar Disorder, Frontal Lobe Epilepsy or some other ailment. Today we would pathologize his spirituality and medicate it away. That’s true of so many of the saints. Can you imagine what would happen to St. Theresa? They would have her on Haldol or Lithium in a heartbeat.

MM: It’s true. It seems like our thinking about what is sane and what isn’t does keep out some true craziness but it also keeps out a lot of genius.

IC: I also think Francis we don’t have more Francis’ out there because its just too costly. He scares the hell out of most people, me included. For centuries he’s been called “The Last Christian”, for embodying the gospel in a way that ‘s unparalleled. Some called him the “Second Jesus.” Most of us have been so co-opted by the powers and principalities of materialism, of modernism, of fear, that it’s really difficult to get to this kind of place. I think there are some who have the spirit of Francis out there, but they are mostly unsung heroes.

This concludes part two. Part one is here. The Chasing Francis interview is to be continued..!

Ian Cron’s ‘Chasing Francis’: Why Won’t This Book Go Away?

I recently had the chance to catch up with Ian Cron to discuss his novel, Chasing Francis, which after three years on the market is only garnering more and more acclaim. This is the first of a multi-part interview. You can keep up with Ian on Twitter @iancron.

Mike Morrell: Chasing Francis. It’s this novel about a minister on a pilgrimage, rediscovering and in many ways reinventing who he is, based on his encounter with the living memory of St. Francis of Assisi. So: Why did you choose to write about Francis?

Ian Cron: I heard Ronald Rolheiser along with Richard Rohr at a conference, and the two of them agreed that what the church, both Catholic and Protestant, needs today more than anything else is a the emergence of a new St. Francis. Some would say the Catholic Church has been kept afloat by Francis’ charism for the last 500 years. That Franciscan vision revitalized and rescued the church in the 13th c and I think it could do the same thing today. When I first read about St. Francis, I was awestruck at how important and prophetic a voice he was for the contemporary church. It’s like what the Archbishop of Canterbury Rowan Williams said in his speech “Changing the Landscape” He said there are so many people in the “postmodern emergent church world that think they are inventing something new, when in fact there were pre-modern people like Francis who were “emergent” long before we were, just in their own context. So, here’s this exemplar for us! We don’t have to completely reinvent the wheel. We can learn from the giants of our past.

MM: You call Francis the consummate postmodern saint. Why?

IC: There are so many compelling reasons for this. First he was the first environmentalist. Francis’ theology of creation was something I think we need to recapture. It’s all about getting in touch with the urgent immediacy of God in the natural order. We need more nature mystics; people who every time they go out into creation feel compelled to take their shoes off.

Second Francis is our first peace activist, in particular, with Muslims.

MM: Which is hugely relevant.

IC: Hugely relevant! You’ve read the book so you know that during the Crusades, Francis led a transcontinental peace delegation to extend an olive branch to Muslims and to try and persuade the Crusaders to repent and return home. That’s fairly amazing. It’s the first transcontinental peace delegation we know of in history.

MM: It is amazing, especially given the official stance of the church in his era.

IC: It was remarkably courageous. It could have cost him a visit to the stake.

MM: Probably not very good.

IC: Here’s another thing about Francis: he was radically committed to the poor at a time when the church had become garishly opulent and materialistic. It could be argued that it was the largest, most powerful investment bank in the history of the world.

MM: And what’s fascinating is that he did it without directly criticizing the church for its capitulating to culture.

IC: Now that’s fascinating, isn’t it? Here’s Francis’ strategy–if you want to critique something, just do it better. Don’t go off at the mouth criticizing everything that’s wrong with the Church. Just do it better. Let the excellence of your life be your highest form of protest.

This concludes part one. The Chasing Francis interview is to be continued..!

Contemplative Mind: Breaking Away from a Secular Worldview

The contemplative mind is the most absolute assault on the secular worldview that one can have, because it is a different mind from what we’ve been taught in our time.  The calculative mind, or the egocentric mind, reads everything in terms of personal advantage and personal preferences.  As long as we read reality from that small self with a narrow and calculating mind, I don’t think we’re going to see things in any new or truly helpful way.

All the great religions have talked about a different way of seeing that is actually a different perspective, a different vantage point, a different goal than what I want or need the moment to be.  Christians called it contemplation, and some Eastern religions called it meditation.  To quote Albert Einstein, “No problem can be solved with the same consciousness that caused it.”  Contemplation is a different consciousness, and its starting point is precisely not what I prefer or what I need things to be.

Adapted from Contemplative Prayer (CD)

…a bit of wisdom from Richard Rohr. You can subscribe to his daily Radical Grace email here.

“I Don’t Want to be Part of Any Jesus Revolution Without a Perichoretic Dance” – Why We Need Both Jesus Manifestoes

Frank Viola and Len Sweet’s book  Jesus Manifesto remains in the Amazon Top Ten today, and my interview with them yesterday has stirred a lot of interesting conversation. Among conversation partners is my friend Jeff Straka, who airs some honest thoughts and frustrations that inspire me to say something I’ve been wanting to say for a long time. Jeff wonders:

While Brian McLaren has endorsed both these authors’ books in the past, his name is glaringly (to me, anyway) missing from the list on this new book. Nor did I find any endorsements from other names considered more solidly in the emergent movement (and not just in “conversation” with). Am I reading too much into this or is this shaping into a “spy vs. spy” manifesto?

Also, are the subtitle words “the supremacy and sovereignty of Jesus” a helpful choice of words as they seem to imply then that other religions are flat-out wrong or false (ala Franklin Graham)?

Well Jeff, we know that Brian rarely eats or sleeps, but even he cannot endorse everything. 🙂

But seriously. I think there is a difference between divergent views and hostility. F’r instance, it was apparent that Mike Wittmer didn’t merely have differences with Brian’s presentation in A New Kind of Christianity; he was pretty hostile toward Brian, both theologically and personally.

I’m almost certain that this isn’t the case here. While there are doubtless differences between Len and Brian (as the Sweet piece you cite demonstrates), I see them as iron-sharpening-iron differences and not iron-jabbing-your-opponents-eyes-out differences. Both Len and Brian have been accused of various grevious heresies by the self-appointed watchdog ministries; I doubt Len wishes to inflict that pain on anyone else, even if he disagrees with them theologically.

So: Does JM say some different things than ANKoC?

Yes.

Is it possible to enjoy both books?

Yes, I think so, though natural predispositions being what they are, readers might naturally gravitate toward one perspective or the other.

Here’s the fascinating thing, as an aside: Brian in ANKoC and Richard Rohr in The Naked Now (which I’m presently reading) both write out of a conviction that Jesus has become in the hearts and minds of Christians too remote and too ‘divine’ to be of any earthly good, or connection with his followers today. Rohr specifically indicts contemporary Christians of the heresy of gnosticism, saying that while Nicea (or was it Chalcedon? I always forget…) technically settled the matter of Jesus being fully human and fully divine, “most Christians are very good theists who just happened to name their god Jesus.” By contrast, Rohr calls for a robust incarnational ethic, where we disavow a remote ‘theism’ as such and affirm a ‘down and in’ God who is located precisely right here, in our midst. Brian and Rohr both hope that people will stop merely worshiping Jesus and start listening to and following his teachings.

Sweet and Viola, by contrast, are observing an opposite trend: People following the human Jesus, but neglecting the exalted Christ. They wish to reclaim the grandiose language of the Epistles, which speaks of a Christ who fills all-in-all. This is different than a John Piper or Franklin Graham approach of brow-beating the planet earth with a jingoistic Christ, in my opinion.

To begin with, ‘supremacy’ is used in a mystical sense, inspired by T. Austin Sparks. And the divinity of Jesus championed by V&S isparticipatory divinity: We have become partakers of the divine nature through Christ. It’s a perichoretic divinity: The expansion of the dynamic life of the Trinity into communities where this Trinitarian life is made welcome, and thus radiating into the earth. (See Viola’s From Eternity to Here and Sweet’s So Beautiful.) To be honest with you, not counting Rohr, I miss this kind of unbridled mystical-devotional dimension in much of the emerging church. I too agree that everything must change and I don’t share Len’s antipathy with liberation theology (I don’t see how anyone can read Leonardo Boff or James Cone or Gustavo Gutierrez, or know the story and plight of the Base Ecclessial Communities in Latin America, and dismiss liberation theology as simply re-hashed Marxisim), but I will paraphrase anarchist Emma Goldman here: “I don’t want to be part of any Jesus revolution without a perichoretic dance.”

I want to see an emerging conversation that makes room for neo-liberationists and neo-pietists, Jesus Manifesto and Jesus Manifesto. We need neo-pietists in the Conversation to remind us just how revolutionary Paul was, and the Epistles are – that participatory divinity linked to the monotheistic God was truly a new phenomenon in the first century, and can be just as much so today. We need the neo-pietists to remind us of a good, strong, Lutheran-esque Gospel of God’s gratuitous grace and favor toward us, and how we can’t be the ‘hands and feet of Jesus’ unless we’re connected to the authority and animating energies of Christ our Head.

And so: I hope that in the next year, emergents and missionals, organics and liturgicals, conservatives and progressives, can stop writing each other off. If I have to stop calling it the ’emerging’ conversation in order to help missional and neo-pietist folk feel more welcome at the table, I will. Because I think that’s what Jesus – the whole, living Christ – wants.

Guzzling Some Godka – Altered States & Permanent Traits of Spiritual Consciousness

GodkaIntegral musician, actor and all-around hilarious guy Stuart Davis has just filmed a short commercial hawking the latest in potable ancient-future altered states of (higher) consciousness – Godka, or psilocybin-infused vodka.

!!!

StuartAbsinthe what?

I wonder if he’s met our pals John Crowder and Benjamin Dunn – or John Scotland and Emerge Wales and Red Letters crew, for that matter?

Have you missed John since my interview with him last year? He’s YouTubing up a storm…here’s one of the latest, on ‘spiritual exercises’…

In a perfect world, John Crowder and Stuart Davis would get along like gangbusters. Stuart does for sex – on his bleeding-edge Sex, God, and Rock & Roll – what John does for drug culture. Crowder Baby Jesus Toke

If you missed it last year, here’s my six-parter looking at the Pentecostal/charismatic avant-garde, kicking off with Charismatic Chaos or (Holy) Spirited Deconstruction?

…and leading into a five-parter dialogue with Mr. John Crowder himself:

Part I Crowder Blue

Part II

Part III

Part IV

Part V

Good times.

What do you think of spirituality and altered states of consciousness? What I’m thinking these days is inspired by and summed up nicely in a piece entitled Mystical Experience or Unitive Seeing? by integral Christian contemplative Cynthia Bourgeault, in Richard Rohr‘s Radical Grace magazine. Money quote (though I could easily take the highlighter of my life and highest aspirations to the entire article):

The word “mystical” is almost always immediately coupled with the word “experience,” and a mystical experience becomes something that you have—or want to have, anyway. It becomes a sign of God’s special favor—a kind of spiritual “peak experience”—and circumstances promising to deliver that experience are eagerly sought after: from sacred chanting and Eucharistic devotion to Sufi whirling, solitude in the desert, or peyote. In the usual way of looking at things, it is an altered state of consciousness, ecstatic, something that takes you far beyond your usual self, a straight shot into divine consciousness.

What’s so bad about that?

Well, nothing, really. [Mike’s note: And I’d want to emphasize that I agree 100% – there’s nothing wrong with ecstasy and spiritual peak experiences! In fact, I could really use one right now…John, if you’re reading this, could you email me a toke of the Holy Ghost? I’d like Jesus on the mainline, please!] But from the point of view of real spiritual growth, it’s an immature state— a “state” rather than a “stage,” in the helpful language of Ken Wilber. A state is a place you go to; a stage is a place you come from: integrated and mature spiritual experience. It’s true that a mystical experience can indeed be a sneak preview of how the universe looks from the point of view of non-dual consciousness. And it’s true that this consciousness does indeed operate at a higher level of vibrational intensity, which at first can overwhelm our normal cognitve systems. But the point is not to squander this infusion of energy on bliss trips, but to learn to contain it within a quiet and spacious consciousness and allow it to permanently bring about a shift in our operating system, so that unitive (or non-dual) perception becomes our ordinary, and completely normal mode of perception.

Amen and amen. I’ll drink to that.

Postmodern Apologetics in a Post-Postmodern Time?

So yesterday a friend writes on my Facebook wall, “Mike, is there is place for post-modern apologetics in post-post-modern times? The issue has been weighing on me for some time now.”

And since my reply would probably be too long to write on his wall, I thought I’d share it here.

“Really? That’s what’s been keeping you up at night? I guess I’ve been thinking more about the national health care debate and whether or not Threadless is going to bring back my favorite t-shirt designs, but different strokes I guess.”

Pet RockBut seriously, that’s a good question. And honestly, the word ‘apologetics’ has rubbed me the wrong way since my undergrad days – it sounds very sterile, very militant, very…propositional. And we all know that for the certifiably postmodern, ‘proposition’ is a four-letter word. If you can ‘prove’ it, I don’t wanna believe it! Okay, but that said, I’m assuming you don’t mean ‘apologetics’ in a highly-concentrated form; you simply mean the credible and persuasive means through which we might gain a ‘proper confidence’ to embark on the life of faith – yes?

But probably, at least partially, you do mean ‘apologetics,’ and how the term fell out of favor when more ‘postmodern’ approaches to finding and sharing faith began to proliferate, and now you’re wondering if those approaches now stick out like a 1970s Pet Rock or 1990s Gigapet in the wake of What’s Come After Postmodernism, if indeed anything has. Giga Pet

So my first question to you (feel free to reply in the Comments) is, what do you mean by ‘postmodern apologetics’? I think of approaches outlined in Brian McLaren‘s Finding Faith or George Hunter‘s The Celtic Way of Evangelism or Doug Pagitt‘s Church Reimagined or Rick Richardson‘s Reimagining Evangelism (yes, one of the ‘Pet Rock’ elements of the pomo epoch might be the frequent employment of ‘reimagining’ everything. At least my wife seems to think so.) or Jim Henderson‘s Evangelism Without Additives or Spencer Burke‘s Making Sense of Church. In these books – and the lives and communities they seem to attest to – ‘apologetics’ is more like creating a sweet and savory aroma of the divine, inculcating a Godward hunger. It emphasizes a multi-layered approach, the power of narrative, the authority of the community of faith and of the subversive Holy Spirit, of belonging before believing, and of faith experiments to try and validate certain spiritual notions as true (or not) in the seeker’s own life. The postmodern approach sees the Gospel as a grace-filled, centered-set journey toward Jesus, not a bounded set who’s in/who’s out delineation based on saying the right prayers or believing the right things. And faith is seen as personal, but never private – having social, political, and ecological consequences as we learn to live well together in God’s good earth. Is this what you think of as pomo-apologetics?

Fire DancersMy second question is, if the postmodern turn is in some way over, what has come after it? I’m not convinced that the above is passé, though I will acknowledge some cultural shifts since those heady days of the 1990s when Christians began discussing things that rocked the art, architecture, and literary worlds of the 1970s. I think the pop cultural advent of the New Atheists phenomenon shows us that there might be a more resilient/resurgent strata of our population who rely on science, ‘pure reason,’ and reductive thinking than we thought – they’re not likely to make metaphysical leaps of faith based on such ‘squishy’ ethos like ‘belonging’ and ‘faith experiments.’ Secondly, our increasingly cozy global village and the collaboration/voyeurism engendered by social networking has shown us that a pure pluralism or pure relativism, as advocated by some postmodern purveyors, is untenable – even in the world of ideas. Some ideas – and some forms of faith – are simply healthier (better) than others. (It’s worth noting that neither of these phenomena are un-accountable for in pure postmodern philosophy, but they do grate against some of the ways the philosophy has trickled down into both pop culture and/or the ’emerging church’ conversation.)

In light of these shifts, I’ve heard two credible proposals for what might be Coming After Postmodernity. They are…

Critical Realism

I first encountered this term around 2001 when a guest professor was in a religion class trying to debunk open theism, claiming it was too ‘postmodern,’ that we needed critical realism or a post-postmodern take on reality. I wasn’t too convinced, as his version of critical realism seemed to strangely validate modern (or even pre-modern) epistemological ideas, and static Greek/rationalist ideas about God. Thankfully, though, his wasn’t the last I’d heard of critical realism – others, like Andrew Perriman, have made good use of critical realism in reconstructing a narrative shape to the Christian story from Scripture and history, proposing provocative ways we can live today in the wake of that story. I have seen Andrew and others faithfully live out a version of Wikipedia’s definition of critical realism as “The theory that some of our sense-data (for example, those of primary qualities) can and do accurately represent external objects, properties, and events, while other of our sense-data (for example, those of secondary qualities and perceptual illusions) do not accurately represent any external objects, properties, and events” – giving proper place to both objectivity and subjectivity in our spiritual journeys.

Integral Theory

The other major contender I’ve noticed for postmodernity’s usurper is Integral theory, most popularized by philosopher, map-maker and master synthesizer Ken Wilber. Integral theory is an attempt to make sense of commonly recognized stages of human development – biological development, cognitive development, moral development – as well as normal/extra-ordinary stages of spiritual development as recognized by everyone from Christians (like ‘sanctification’ – or purgation, illumination, union) to Zen practitioners (y’know, satori and enlightenment and all that jazz). The map-making can become almost freakishly dense until you get the hang of it, much to the ire of some right-brained people – there are Levels, Lines, Quadrants, States, and Stages – to name a few. This simplified diagram depicts how Integral-ness maps reality in a nutshell.

Integral Map

Two of the other important ideas in Integral theory are that everything is a Holon – a whole/part. So an atom is both its own entity, but is part of a molecule, which is its own entity and part of an organ, all the way up to humans, families, communities, nations, psychographic groupings, planets, solar systems, dimensions, the noosphere, etc…  The other major contribution of this line of thought is that integration implies that everything belongs. It’s not simply that a human being progresses from pre-conventional moral development to conventional or post-conventional development, but that we transcend and include each stage, integrating the best (and even the shadow-side) of each previous stage into ourselves. But it isn’t a ‘flat’ egalitarian values system – Holons form a ‘nested Holarchy’ wherein we’re moving somewhere. Integral Christianity is just now blossoming. There are growing ranks of integral Christian thinkers and practitioners, including John Sylvest, Corey deVos, Zach Lind, Carl McColman, Cynthia Bourgeault, Michael Dowd, Rich VincentBruce Sanguin and Chris Dierkes – but most certainly not including Stuart Davis. 🙂

Clear as mud?

To recap: You asked me: “Is there is place for post-modern apologetics in post-post-modern times?”

And I’m asking you:

  • What does ‘postmodern apologetics’ mean to you?
  • What, in your estimation, has displaced postmodernity? Is it critical realism? Integral theory? Something else?
  • And finally, what might a critical realist or integral approach to faith (and attracting others to a life of faith) look like?

Please – everyone weigh in, not just my one friend. I might do a follow-up post looking more at these questions.

Update: Andrew Jones has some oldie-but-relevant posts pertaining to the enigma of pomo apologetics, in his dialogue with Mr. Born Again himself – see a recap here.

PS: Do you Twitter? Let’s follow each other! I’m @zoecarnate

A People’s History of Christianity

I was privileged to emcee a public conversation between Diana Butler Bass and Brian McLaren at the World Future Society conference last summer on the future of North American Christianity in conjunction with Foresight@Regent. Diana’s in-depth personal, historical, and anthropological knowledge of the Church in her many facets is quite striking  – and, I’m imagining,  what so many local congregations and denominational bodies she consults with find particularly helpful. So imagine my delight when my very own copy of her just-released A People’s History of Christianity arrived in my mailbox! I haven’t read much beyond the introduction yet, but I’ll be taking it on the plane with me to the New Mexico conference tomorrow.

Here’s what others are saying about A People’s History

https://i2.wp.com/images.contentreserve.com/ImageType-100/0293-1/%7BF00518F7-1EC3-4F96-8FF1-E1060BA4EBCE%7DImg100.jpg“It would be difficult to imagine anyone reading this book without finding some new insight or inspiration, some new and unexpected testimony to the astonishing breadth of Christianity through the centuries.”
—Philip Jenkins, author of The Lost History of Christianity

“A perfect armchair companion for contemporary Christians. Charmingly written and refreshing to read, yet rich in details and thorough in its mapping of the major themes and events that have shaped the evolution of the Western Church, A People’s History of Christianity is our story re-told with both clear-eyed affection and a scholar’s acumen.”
—Phyllis Tickle, author of The Great Emergence

“In this beautifully written history, Diana Butler Bass reveals the living, beating heart of love at the core of Christian faith.”
—Sara Miles, author of Take This Bread

Re-Visioning Jesus’ Atonement: Recommended Atonement Reads

https://i0.wp.com/www.bradjersak.com/images/stricken-cover-new-5-web.jpgMy reflections on the meaning of Jesus’ atonement are far from finished. I think such multifaceted and rich dimensions of the life of faith rarely are. This year, as I’m able, I’m going to be reading through the following volumes in my library, books that have been recommended to me as valuable resources on reconciling messages of Jesus with messages about Jesus. Most of these I’ve read at least partially before, but I’m gonna buckle down! Here they are:

Stricken By God? An incredible anthology edited by Brad Jersak, featuring Rowan Williams, Miroslav Volf, Richard Rohr, Marcus Borg, NT Wright, and a ton of others, it has been a most enjoyable read this past year.

Recovering the Scandal of the Cross by Joel Green & Mark Baker

Consuming Passion: Why the Killing of Jesus Really Matters An anthology – Hard to find in the U.S.

The Nonviolent Atonement by J. Denny Weaver

A Community Called Atonement by Scot McKnight

Saving Paradise by Rita Brock

This Book Will Change Your World by Kevin Beck

I’ve had this one recommended to me, but haven’t recieved one yet – Saved from Sacrifice by S. Mark Heim

In addition to books, here are a few free online resources I’m working through:

The Day God Turned His Cheek by Graham Old

The Cross: Cure Not Punishment by Wayne Jacobsen (audio)

Penal Substitution vs. Christus Victor by Derek Flood

Facing the Myth of Redemptive Violence by Walter Wink

Rethinking the Death of Jesus: Cross Purposes by David Heim

Clarion Journal of Spirituality & Justice articles on atonement

The Anthropology of René Girard and Traditional Doctrines of Atonement

…so what resources would you recommend?

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