more about this sight

"you're packing a suitcase for a place that you've never been...a place that has to be believed to be seen"...'Walk On' by U2

WATERSHED: A voice in the wilderness. DARYL UNDERWOOD.

 

The concept of Centerpoint Christianity briefly stated is:

Christianity from the centerpoint outward.

Christianity from the climax forward.

This blog constitutes concepts for a new view of Christianity that begins with what is foundational and moves forward from that point. It is based on the assumption that we are being pulled towards something unseen and pushed from a place that once was.

What Centerpoint Christianity attempts to do is bypass some of the constraints imposed by metanarratives by using the life of Christ and particularly the climactic actions of Christ as beginning points.

It supports the conviction that God is essentially timeless. From this beginning point we endeavor to move outward from the definitive moment of the parousia (visitation) of Christ and forward to the future which functions as a type of magnet to "what can be--and is coming".

When we begin at the life of Christ and move outward as from the centerpoint of a web, rather than in a linear timeline of history, another wide picture emerges.


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Wednesday
May152013

living in the tension

The truth of this is summed up in some words Maggie Ross quotes in her recent post on Walter Bruggemann’s An Unsettling God:

At the centre of reality is a deep, radical, painful, costly fissure that will, soon or later, break every self-arranged pattern of well-being… It cannot be helped, and it cannot be avoided…

This insistence on the reality of brokenness flies in the face of the Enlightenment practice of denial. Enlightenment rationality, in its popular, uncriticized form, teaches that with enough reason and resources brokenness can be avoided. And so Enlightenment rationality, in its frenzied commercial advertising, hucksters the good of denial and avoidance: denial of headaches and perspiration and loneliness, impotence and poverty and shame, embarrassment and, finally, death. In such ideology there are no genuinely broken people. When brokenness intrudes into such an assembly of denial, as surely it must, it comes as failure, stupidity, incompetence, and guilt. The church, so wrapped in the narrative of denial, tends to collude in this. When denial is transposed into guilt—into personal failure—the system of denial remains intact and uncriticized, in the way Job’s friends defended the system.

It is the brokenness that Bruggemann refers to that is the source of the tears; its mending is the promise from Isaiah 61 that Jesus quotes at the beginning of his ministry (Luke 4:18-19) that he has been sent to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners…

The Kingdom is here, in the fellowship of believers and in the presence of Christ himself among them (Matthew 18:20, and the High Priestly prayer from John 17); yet it is still to come (Matthew 24:14; Luke 19:11, etc., and the entire book of Revelation). Until that day, when the last wounds is healed, and the last tear dried, we must be content to weep—be content, too, with our “failure, stupidity, incompetence, and guilt.” Our victory in Christ is our willingness to be crucified with him (Galatians 2:20), and our forgivenness is our willingness to assume the guilt inherent in our humanity (Daniel 9:5ff; Romans 3:21-28).

It is here that our identification enables us to intercede for the brokenness that is ours as well as the world’s (Romans 8:26-27), and here that our cry “Lord Jesus Christ, Son of God, have mercy on me, a sinner” calls down his mercy on all of his broken creation (Romans 8:22) and here that our own tears wash the pierced feet of Christ himself (Matthew 25:40).

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