Randy refers to Walter Brueggemann, an Old Testament scholar, with regard to scarcity and abundance - here's a link to a video of him speaking on exactly that topic as the bottom line narrative of the Bible.<br><br><a href="http://www.marquette.edu/cps/BuildingaBetterMilwaukeeBrueggemann.shtml">http://www.marquette.edu/cps/BuildingaBetterMilwaukeeBrueggemann.shtml</a><br>
<br><br><br><div class="gmail_quote">On Mon, Jul 30, 2012 at 12:27 PM, <span dir="ltr"><<a href="mailto:oe-request@lists.wedgeblade.net" target="_blank">oe-request@lists.wedgeblade.net</a>></span> wrote:<br><blockquote class="gmail_quote" style="margin:0 0 0 .8ex;border-left:1px #ccc solid;padding-left:1ex">
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Today's Topics:<br>
<br>
1. Re: My report on Rio+20 (Charles Hahn)<br>
2. The Three Moods in Christian Worship (R Williams)<br>
3. [Dialogue] The Three Moods in Christian Worship (George Holcombe)<br>
<br>
<br>
----------------------------------------------------------------------<br>
<br>
Message: 1<br>
Date: Sun, 29 Jul 2012 20:08:44 -0500<br>
From: Charles Hahn <<a href="mailto:cfhahn30@gmail.com">cfhahn30@gmail.com</a>><br>
To: Order Ecumenical Community <<a href="mailto:oe@lists.wedgeblade.net">oe@lists.wedgeblade.net</a>><br>
Subject: Re: [Oe List ...] My report on Rio+20<br>
Message-ID:<br>
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Herman, I have been out of town, and just now reading your Rio+20 piece.<br>
It is such a hopeful piece. Much work to do, but hope filled. Thanks so<br>
much.<br>
Charles Hahn<br>
<br>
On Thu, Jul 19, 2012 at 7:19 PM, Herman Greene <<a href="mailto:hfgreene@mindspring.com">hfgreene@mindspring.com</a>>wrote:<br>
<br>
> ** ** ** ** ** ** ** **<br>
><br>
> Here?s the report I wrote on **Rio**+20:****<br>
><br>
> ** **<br>
><br>
> ** **<br>
><br>
> *NOTES FROM RIO+20: WHY IT DIDN?T FAIL*<br>
><br>
> *By Herman F. Greene*<br>
><br>
> I was in Rio from June 13-22 for the UN Conference on Sustainable<br>
> Development (**Rio**+20) and events preceding it. The prevailing<br>
> sentiment is that **Rio**+20 was a failure. Scott Simon of NPR described<br>
> it as the biggest UN conference ever and perhaps one of its biggest duds.<br>
> *The New York Times *quoted a representative of CARE as saying it was<br>
> ?nothing more than a political charade,? and a representative of Greenpeace<br>
> as declaring it ?a failure of epic proportions.? When the official outcome<br>
> document from **Rio**+20, titled ?The Future We Want,? is not rejected<br>
> outright, tepid assessments are generally given such as ?it partially<br>
> salvaged prior commitments, but offered little new.?****<br>
><br>
> ** **<br>
><br>
> Evaluating **Rio**+20 as a failure has consequences. For some, the<br>
> ?failure? of **Rio**+20 underscores the weakness or the UN processes as a<br>
> whole. Because blame for the alleged failure has largely been placed on<br>
> ?governments,? the faith of some in the ability of governmental and<br>
> intergovernmental organizations to address major problems has fallen. In<br>
> the ****United States****, where the event was seldom reported, summary<br>
> reports of failure may lead some to say, ?I didn?t know about it and it<br>
> wasn?t important anyway.?****<br>
><br>
> ** **<br>
><br>
> My view of the conference is, however, different. I had to educate myself<br>
> to understand the UN sustainable development process, of which **Rio**+20<br>
> is only the latest chapter in a 40-year long and continuing history. I<br>
> began to engage directly in this process in October 2011 in order to<br>
> promote formation of an International Ethics Panel on Ecological<br>
> Civilization (IEPEC), a panel first proposed by Professor **Ryoichi<br>
> Yamamoto** at a September 2011 conference in ****Tokyo****. Returning<br>
> from that conference, I learned Rio+20 was the place to take this idea as<br>
> many NGOs and some governments were emphasizing the need for new ethical<br>
> structures in UN governance in connection with one of Rio+20?s two major<br>
> themes, ?Institutional Framework for Sustainable Development.?****<br>
><br>
> ** **<br>
><br>
> In the course of attending three preparatory events in **New York** and<br>
> the final **Rio**+20 conference, I have learned the UN?s sustainable<br>
> development process is not primarily about the environment. It is about how<br>
> the peoples of the world, as a whole, can improve their lives and the forms<br>
> of development that are most appropriate for achieving this. Environment<br>
> comes in because it must: after all Earth is the living planet and resource<br>
> base on which humans depend both physically and culturally. Economics<br>
> enters because our current understanding of social development is dominated<br>
> by it and by certain established conventions, such as GDP, neo-liberalism,<br>
> globalization, and industrialization, all of which were questioned in the<br>
> Rio+20 debates, especially in relation to the conference?s other major<br>
> theme, ?The Green Economy in the Context of Poverty Eradication and<br>
> Sustainable Development.****<br>
><br>
> ** **<br>
><br>
> I have learned that equity and security, in unfamiliar ways, are at the<br>
> heart of every sustainable development debate. Small island states ask if<br>
> it is equitable that they should be flooded due to global warming and<br>
> rising seas attributable to the actions of others. The President of Ecuador<br>
> raises the question how much should his country be paid to leave<br>
> rainforests intact in order to produce oxygen for the world. The ?Green<br>
> Economy,? is viewed by many in the Global South (the term commonly used in<br>
> place of the ?**Third World**?) as a further expansion of global<br>
> capitalism, the commodification of nature and a threat to indigenous<br>
> people. Security becomes a question for many of whether they will have<br>
> enough food to eat in a world, soon to be populated by 9 billion people,<br>
> facing erosion of land, desertification and land grabs by both foreign<br>
> governments and corporations. Subsistence farmers wonder why they must<br>
> enter the monetary economy to become ?sustainable? or ?be lifted out of<br>
> poverty,? and why their occupation of land for centuries does not<br>
> constitute ?title.?****<br>
><br>
> ** **<br>
><br>
> I have learned that civil society, largely composed of nonprofit<br>
> organizations (also called nongovernmental organizations or NGOs) and given<br>
> quite limited official status, by holding to ideals of the future,<br>
> commenting on intergovernmental negotiations and making their voices heard,<br>
> are collectively a major force in the UN sustainable development process.<br>
> Yet I have also learned that, now more than ever, government is the<br>
> indispensable actor in bringing about the future we want.****<br>
><br>
> ** **<br>
><br>
> With this growing knowledge, I have come to understand **Rio**+20 as not<br>
> being a failure. The language of outcome documents in UN conferences such<br>
> as **Rio**+20 are arrived at by consensus. Thus, the outcome document of *<br>
> *Rio**+20 reflected where there was and was not a global consensus on<br>
> future commitments. The current financial crisis (and related national and<br>
> regional politics) hung like a shadow over the proceedings. While progress<br>
> on new commitments would have been preferable, the central issue in the<br>
> proceedings became whether governments would preserve the basic principles<br>
> of sustainable development adopted at the First Earth Summit in Rio in<br>
> 1992, principles such as social equity, gender equality, common but<br>
> differentiated responsibilities (requiring greater responsibility for<br>
> developed countries), human rights (including, heretofore unrecognized<br>
> rights to clean, drinkable water, basic sanitation, food security, a<br>
> minimum standard of living, and a social protection floor), the polluter<br>
> pays, the precautionary principle and the right to development (the right<br>
> of all peoples to develop their own resources for their own needs,<br>
> interests, and cultures). The reaffirmation of these principles became the<br>
> limited success of the governmental portion of **Rio**+20.****<br>
><br>
> ** **<br>
><br>
> The greater achievements came in the civil society portion. More than<br>
> 30,000 civil society representatives participated in the official Rio+20<br>
> conference and 100,000 more in the concurrent People?s ****Summit**** and<br>
> protest marches. There were also large concurrent business and professional<br>
> gatherings in **Rio**, such as Business Action for Sustainable<br>
> Development Business Day and the World Congress on Justice, Governance and<br>
> Law for Environmental Sustainability. Knowing of the limitations of the<br>
> official outcome document, activists released 14 People?s Sustainability<br>
> Treaties and a People?s Sustainability Manifesto. President Rousseff of **<br>
> Brazil** was justified in calling **Rio**+20 the most participatory<br>
> conference in history and ?a global expression of democracy.?****<br>
><br>
> ** **<br>
><br>
> People who gathered in **Rio** knew the official results of the<br>
> conference would be limited. They came nevertheless to network and to set<br>
> the stage for the next phase of the UN sustainable development process, the<br>
> shaping of the post 2015-development agenda in which the present Millennium<br>
> Development Goals will be integrated into broader and more ambitious<br>
> sustainable development goals. Those from civil society left to form a<br>
> global citizens? movement to take action now for sustainable development<br>
> and to develop the political will for global policy change. **Rio**+20<br>
> was not an end, rather it was a new beginning. ****<br>
><br>
> ** **<br>
><br>
> Herman****<br>
><br>
> *_____________________________________________*****<br>
><br>
> **Herman Greene******<br>
><br>
> ********************2516 Winningham Drive************************<br>
><br>
> ********************************Chapel Hill************, ********NC*******<br>
> * ********27516**************<br>
><br>
> 919-929-4116 (h)****<br>
><br>
> 919-624-0579 (c)****<br>
><br>
> 919-942-4358 (f)****<br>
><br>
> Skype: hgreene-nc****<br>
><br>
> <a href="mailto:hfgreene@mindspring.com">hfgreene@mindspring.com</a> ****<br>
><br>
> ** **<br>
> **<br>
><br>
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Message: 2<br>
Date: Mon, 30 Jul 2012 04:08:24 -0700 (PDT)<br>
From: R Williams <<a href="mailto:rcwmbw@yahoo.com">rcwmbw@yahoo.com</a>><br>
To: Colleague Dialogue <<a href="mailto:dialogue@wedgeblade.net">dialogue@wedgeblade.net</a>>, Order Ecumenical<br>
Community <<a href="mailto:oe@lists.wedgeblade.net">oe@lists.wedgeblade.net</a>><br>
Subject: [Oe List ...] The Three Moods in Christian Worship<br>
Message-ID:<br>
<<a href="mailto:1343646504.73792.YahooMailNeo@web125506.mail.ne1.yahoo.com">1343646504.73792.YahooMailNeo@web125506.mail.ne1.yahoo.com</a>><br>
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<br>
Colleagues,<br>
?<br>
A couple of weeks ago we had a conversation on this listserv?about the acts of Worship.? I remember distinctly that in the RS-1 short course on worship we said there are 3 overarching?acts; Confession, Praise (or Thanksgiving) and Dedication.? You may confirm this by reviewing the Daily Office that we did every morning.<br>
?<br>
My focus has been?more?on?what we said are the 3 "moods" associated with those acts of worship: for the act of confession the mood is humility; for thanksgiving, gratitude; and for dedication, compassion.? I've been keeping?journal notes?on these?for several years.? I think they are key to?our being?profoundly human.? I want to share some brief reflections and invite you to share your thoughts.<br>
?<br>
The opposite of humility is arrogance.? Tillich told us that "sin" is less about immoral acts and more about the state of "separation" in which we all?live.? I have concluded that confession in?humility is not?self-depreciation?in light of our imperfection but is?rather?acknowledgement that we, in our separated state, are incomplete.? We deny our interdependence on the "other" in our quest for self-sufficiency and self-determination, which are delusions.? When we own up to our incompleteness (i.e. confess) in humility, this opens us, at the very least,?to?learning (i.e. having?our hearts and minds changed, metanoia), and?to?entering into new relationships and friendships and partnering?with all creation.<br>
?<br>
The opposite of gratitude is greed.? Old Testament scholar Walter Brueggemann has suggested that in our culture we need to move from a paradigm of scarcity?to one of abundance.? We may thus?come to acknowledge that life is not a zero sum game, and that there is plenty for all as long as no one has more than her, his or its?share.? Gratitude is acknowledgment that we have all we need to live with dignity?and to respond to?our calling, as long as we are willing to share rather than hoard it,?like the magician's urn of water, the more it's poured out, the fuller it becomes.<br>
?<br>
The opposite of compassion is?insensitivity to the?suffering of the other, and gracelessness, the inability to be responsive to those who suffer.??This,?of?course,?plays off H. Richard Niebuhr's understanding of "church" as the "sensitive and responsive" part of society.? So to be compassionate is?to be "sensitive and responsive," which leads to living?an active?life?service.? I think of?compassion more as something we "do" rather than something we "be."<br>
?<br>
There is a sense in which all of these are inter-related to the extent that you can't talk about or embody?any one of them without?the other two.? Humility leads one to be both grateful and compassionate.? Gratitude has a prerequisite for humility, and is ultimately expressed in compassion.? Compassion is humility?and gratitude in action, i.e. the life of empathic service.? We can see clearly how these three "moods" or "attitudes," as we called them, are appropriate to the 3 acts of Christian worship as we practiced it.? But because we understand that worship is a rehearsal of, and is therefore transparent to, all of?life as encountered in the world, we understand that there is nothing religious about humility, gratitude or compassion, but that these qualities are?exhibited by?all who decide to?be "profoundly human."<br>
?<br>
Randy<br>
?<br>
<br>
"Listen to what is emerging from yourself to the course of being in the world; not to be supported by it, but to bring it to reality as it desires."<br>
-Martin Buber (adapted)<br>
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Message: 3<br>
Date: Mon, 30 Jul 2012 11:22:04 -0500<br>
From: George Holcombe <<a href="mailto:geowanda@earthlink.net">geowanda@earthlink.net</a>><br>
To: Order Ecumenical Community <<a href="mailto:OE@wedgeblade.net">OE@wedgeblade.net</a>><br>
Subject: [Oe List ...] [Dialogue] The Three Moods in Christian Worship<br>
Message-ID: <<a href="mailto:ADFE3EF5-0461-43A3-B82C-56C4F0B48212@earthlink.net">ADFE3EF5-0461-43A3-B82C-56C4F0B48212@earthlink.net</a>><br>
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Good one, Randy. I appreciated reading that, and then I turned to Rohr's daily and couldn't keep from recommended this one. I associate it with the Tillich paper.<br>
<br>
George Holcombe<br>
14900 Yellowleaf Tr.<br>
Austin, TX 78728<br>
Mobile <a href="tel:512%2F252-2756" value="+15122522756">512/252-2756</a><br>
<a href="mailto:geowanda@earthlink.net">geowanda@earthlink.net</a><br>
<br>
Hope appeareth, but it is not your Hope?you do not have anything to do with it. It just appeareth. It comes as a stranger, as an alien?it just appeareth! You do not even know why you hope. How in the world could you hope when there is absolutely nothing to justify any hope? ~Joseph W. Mathews<br>
<br>
<br>
<br>
<br>
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> From: Center for Action and Contemplation <<a href="mailto:cac@cacradicalgrace.org">cac@cacradicalgrace.org</a>><br>
> Subject: Daily Meditation: The Art of Letting Go -- July 30, 2012<br>
> Date: July 30, 2012 1:10:45 AM CDT<br>
> To: <a href="mailto:geowanda1@me.com">geowanda1@me.com</a><br>
> Reply-To: <a href="mailto:cac@cacradicalgrace.org">cac@cacradicalgrace.org</a><br>
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> Snow Goose Day Flight, by ? Shirin McArthur.<br>
><br>
><br>
> THE ART OF LETTING GO<br>
><br>
><br>
> It is good to remember that a part of you has always loved God. There is a part of you that has always said yes. There is a part of you that is Love itself, and that is what we must fall into. It is already there. Once you move your identity to that level of deep inner contentment, you will realize you are drawing upon a Life that is much larger than your own and from a deeper abundance. Once you learn this, why would you ever again settle for scarcity in your life? ?I?m not enough! This is not enough! I do not have enough!? I am afraid this is the way culture trains you to think. It is a kind of learned helplessness. The Gospel message is just the opposite?inherent power.<br>
><br>
> Thomas Merton said the way we have structured our lives, we spend our whole life climbing up the ladder of supposed success, and when we get to the top of the ladder we realize it is leaning against the wrong wall?and there is nothing at the top. To get back to the place of inherent abundance, you have to let go of all of the false agendas, unreal goals, and passing self-images. It is all about letting go. The spiritual life is more about unlearning than learning, because the deepest you already knows (1 John 2:21).<br>
><br>
> Adapted from The Art of Letting Go (CD)<br>
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> May I learn to let go.<br>
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End of OE Digest, Vol 4, Issue 29<br>
*********************************<br>
</blockquote></div><br><br clear="all"><br>-- <br><span style="font-family:times new roman,serif">David</span><i style="font-family:times new roman,serif"><br><br>There is no cup.<br>It's a flame. Feed the flame.<br>
</i><br>