Archives For rest

sabbath-rest

1. Ken Myers on cultural preservation
I don’t often include stuff from the Weekly Standard here, but when they cover Ken Myers, which happened this week, I do. Myers, formerly with NPR, is the host of the Mars Hill Audio Journal, which I love.

Journalism, and spoken-word journalism especially, may be a wobbly vehicle for Myers’s work of cultural restoration. And while it’s been enriched in the last few years by Touchstone and Books and Culture and a few other publications, the field is still wide open. Most of the middle-brow secular magazines that Myers consumed in mass quantities as a young reader have gone the way of public broadcasting, letting the obsession with pop culture crowd out any cultural expressions that are more demanding and rewarding than Bruuuuuce and the thumping oeuvre of Easy Mo Bee. It’s strangely inspiring—and hearteningly American—that some of the task of “preserving cultural treasures” has fallen on a former NPR programmer in rural Virginia who fills his leisure time pondering old issues of the Wilson Quarterly. But then Ken Myers isn’t the only one who works in mysterious ways.

2. Practicing “stop-day”
Matthew Sleeth on “the only resolution that has been fun to keep from day one.”

What does the word “Sabbath” mean? It simply means “stop.” That’s all. The Hebrew people didn’t have names for the days of the week. There was one-day, two-day, three-day, four-day, five-day, six-day, stop-day. The fourth commandment says we don’t work on stop day. We don’t make our sons work; we don’t make our daughters work; we don’t make anybody in our household work. We don’t make strangers work; we don’t make illegal aliens work; we don’t make minimum wage employees work. We don’t make anything work, including the cattle and the chicken and the sheep. We stop. We cool our jets. We just idle our engines on that day… The work of our life is meant to be punctuated by rest. Musicians talk about this. They say it’s not the notes that make the song, but the pauses in between the notes. This rhythm is equally true for our lives.

3. Murder and forgiveness
Carve out a chunk of time over the weekend and read this New York Times Magazine piece on the unprecedented restorative justice process between families in a murder case in Florida. It’s simply a must-read.

4. The ascent of Barça
60 Minutes did a nice 15 minute segment on Leo Messi and FC Barcelona, including interviews with a number of players, a look at the club’s somewhat controversial way of bringing up young players, a dose of Catalan politics for good measure, and the possibility that Barça is not only the best club in the world today, but the best club ever.

Repaso is intended as a thought-provoking compilation of news and commentary from the past week related to the intersections of faith, development, justice and peace. As always, I welcome your thoughts on any of the links and ideas in this roundup!

[Image credit: "Rest Work (after Millet)" by Van Gogh via thealternatepath.blogspot.com]

In the first part of this series, I introduced Wolterstorff’s ideas about world-formative Christianity and the vision of shalom. In part two, we looked at his ideas about how responding to poverty is a matter of rights not generosity, and how unchecked nationalism destroys shalom. Here now are some final thoughts from Until Justice and Peace Embrace.

Shalom in the city
Shalom is about having and enjoying right relationships, and nowhere is the need for this seen more clearly than in our cities. Wolterstorff writes that this extends beyond the considerations we might normally consider:

It is customary to view the city simply as a large collection of buildings in close proximity to one another, each more or less self-contained and possessed of its own degree of architectural distinction. I propose… to break away from that sort of atomistic way of thinking, however, and view the city instead as an integral entity in which the individual buildings are abstracted parts. Adopting the holistic perspective, we see the city as a unit orchestrating paths and partitions to establish gathering places for human beings on a given amount of the earth’s surface.

The city both expresses and shapes the lifestyles of its residents, for better or worse. Architecture and aesthetics, in other words, aren’t neutral — not if shalom has to do with delight. “Could it be,” he muses, “that living in a city devoid of sensory delight is itself a form of poverty?”

Justice and liturgy
“Amidst its intense activism,” Wolterstorff writes, “the Western world is starved for contemplation.” He continues:

I want to explore the possibility that a rhythmic alternation of work and worship, labor and liturgy is one of the significant distinguishing features of the Christian’s way of being-in-the-world.

Work and worship are connected, he says, and they both spring from grateful hearts, in step with the six-plus-one rhythm set into motion by our Creator:

This rhythm was given to be practiced as a remembrance, as a memorial of the pattern of God’s creative activity and of the pattern of Israel’s liberating experience: the very rhythm of everyday life was to be a liturgical practice.

Activists of all kinds would do well to practice this kind of liturgy.

Theory & praxis
Wolterstorff concludes, not surprisingly given his original audience, with a challenge to academics and scholars that applies just as well to each of us:

My call here is not for theorizing that emphasizes the theme of justice; it is for theorizing that places itself in the service of the cause of struggling for justice… The goal is not to describe the world but to change it.

Wolterstorff concludes with the book’s single most poignant sentence:

By listening to the cries of the oppressed and deprived we are enabled genuinely to hear the word of the prophets — and of him who did not count equality with God a thing to be grasped at, but took the form of a servant, walking the path of humble obedience to the point of accepting execution as a despised criminal: the Prince of Shalom.

Justice and peace, you might say, find their embrace in Jesus.

What do you think of Wolterstorff’s ideas of justice and shalom? Does his understanding resonate with yours? Where do you part ways?