Dr. Steve Halla, an Associate Professor of Philosophy and Director of the new Center for Theology and the Arts at The Southern Baptist Theological Seminary in Louisville, will be presenting two lectures on theology and the arts Thursday, March 22, 2007. Dr. Halla is a trained woodcut artist and has taught at the University of Texas at Dallas and Dallas Theological Seminary. These lectures will be in the Cooke Choral Rehearsal Hall:

• 1:00 P.M.: “Pestilence, Death, and Worship in the Throes of Despair”
• 2:30 P.M.: “Light, Line, and Worship through Transformation of the Everyday”

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By now the open-source, web 2.0, collaborative creation of content debate is no longer new, and indeed, no longer a debate. The movement is here and it is not silent. And it continues to grow into just about every segment of culture, some of which I must confess I did not see coming. And some of which, I must confess, I am glad to see coming.

Most of the griping about this movement seems to be popularly expressed by those whose livelihoods are built on responsible information architecture and discovery. It seems, though, that the world would rather have greater, more ubiquitous, unrefined, customizable access to unevaluated information rather than learn to navigate the rather cryptic systems designed not so much to assist the researcher as to assist the cataloger. Wikipedia, then, becomes the standard reference source. Del.icio.us becomes the new internet guide.

But here is what I didn’t expect: rather than competing and attempting to convince the world of the value of professional information folks, they have now joined the fray. From libraries, to journalism, to religion, open-source is increasingly the new American way even among the establishment authorities.

Get ready for crowdsourcing, a trend to reassign a job traditionally performed by an employed authority in a particular field to an undefined large group of people in the form of an open call over the Internet. Two examples:

Open-Source Journalism

From the Assignment Zero project website:

Welcome to Assignment Zero.

Inspired by the open source movement, this is an attempt to bring journalists together with people in the public who can help cover a story. It’s a collaboration among NewAssignment.Net, Wired, and those who chose to participate.

The investigation takes place in the open, not behind newsroom walls. Participation is voluntary; contributors are welcomed from across the Web. The people getting, telling and vetting the story are a mix of professional journalists and members of the public — also known as citizen journalists. This is a model I describe as “pro-am.”

The “ams” are simply people getting together on their own time to contribute to a project in journalism that for their own reasons they support. The “pros” are journalists guiding and editing the story, setting standards, overseeing fact-checking, and publishing a final version.

In this project, we’re trying to crowdsource a single story…

Here’s the unexpected part: rather than competing with “open-source” journalism such as the Assignment Zero project, the Washington Examiner is joining the movement with its WECAN project.

Open-Source Theology

I have three examples here. Okay, maybe four.

1. Open-source religion is a topic being covered at the Assignment Zero project’s Assignment Desk. It will be interesting to read their collaborative conclusions.
2. The Detroit Free Press had an article yesterday (March 17, 2007) in which it profiled a particular church “as among Michigan’s pioneers in embracing the idea of crowdsourcing congregations — inviting the members to express themselves and shape the church’s worship and programs.” Okay, so I’m somewhat sympathetic here.
3. There is even a blog dedicated to what it calls “open-source theology.” They claim to be “a model for doing community-based ‘theology’.” Theological crowdsourcing, in other words.
4. And finally, a question. What is the relationship between the various congregational church polities and open-source ecclesiology? To what extent does this explain the occasional tension between church leaders and “lay” members (the perceived establishment of hierarchical authorities similar to the role of librarians vs. internet in libraries, traditional journalists vs. bloggers at newspapers, or even the editors of Encyclopedia Britannica vs. Wikipedia)?

This blog maintains a modified open-source policy to comments. No spam, but otherwise please feel free to add your two cents.

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I happen to agree in many respects with Thomas Friedman’s conclusion in The World is Flat that globalization is indeed flattening the world. The voice at the other end of the McDonald’s drive-through could very well be in India.

An example of this flattening is the increasingly ubiquitous access to information on a global scale. The Google Book Search project is providing global access to book content on a scale never seen before. As long as I have internet access I can read or even download books scanned from the libraries around the world.

The Google Book Project provides another example, and a vivid one at that, of the flattening of the world. The amazing people over at Google frequently give the user a map showing all the geographic places named in a particular book. One particularly inquisitive programmer even took the time to have Google create a map showing all the locations mentioned in all the books in their database. Google is not letting me display the map, so view it here.

I recently read a book about Australia by Bill Bryson, In a Sunburned Country, in which he chronicles how little attention the world pays to Australia. I think he’s right. They hardly even show up on this map. By the way — this book was fascinating, I highly recommend it.

All of this raises a more interesting question for me, though. Will Western theology begin to take on a more global tone, increasingly addressing the issues of African or Malaysian or Siberian churches, or will those cultures continue to take on a more Western tone like the rest of their culture? In other words, how will the flattening of the world affect theological discourse? Is the world of confessional theology immune from the temptations of outsourcing? What are the dangers? What are the benefits? Your thoughts?

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Postscript: Minutes after writing this post, this new acquisition crossed my desk: Bob Roberts, Jr., Glocalization: How Followers of Jesus Engage a Flat World (Grand Rapids: Zondervan, 2007). I have not read the book, and at first glance it appears to be primarily a practical admonition for a re-evaluation of the contemporary American way of doing missions and as such does not directly address my question. An interesting coincidence that it should cross my desk today, though.

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Charlotte Brontë wrote Jane Eyre. Emily Brontë wrote Wuthering Heights. Their sister Anne Brontë wrote this:

A Word To The Calvinists

by Anne Brontë

You may rejoice to think yourselves secure,

You may be grateful for the gift divine,

That grace unsought which made your black hearts pure

And fits your earthborn souls in Heaven to shine.

But is it sweet to look around and view

Thousands excluded from that happiness,

Which they deserve at least as much as you,

Their faults not greater nor their virtues less?

And wherefore should you love your God the more

Because to you alone his smiles are given,

Because He chose to pass the many o’er

And only bring the favoured few to Heaven?

And wherefore should your hearts more grateful prove

Because for all the Saviour did not die?

Is yours the God of justice and of love

And are your bosoms warm with charity?

Say does your heart expand to all mankind

And would you ever to your neighbour do,

– The weak, the strong, the enlightened and the blind -
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As you would have your neighbour do to you?

And, when you, looking on your fellow men

Behold them doomed to endless misery,

How can you talk of joy and rapture then?

May God withhold such cruel joy from me!

That none deserve eternal bliss I know:

Unmerited the grace in mercy given,

But none shall sink to everlasting woe

That have not well deserved the wrath of Heaven.

And, O! there lives within my heart

A hope long nursed by me,

(And should its cheering ray depart

How dark my soul would be)

That as in Adam all have died

In Christ shall all men live

And ever round his throne abide

Eternal praise to give;

That even the wicked shall at last

Be fitted for the skies

And when their dreadful doom is past

To life and light arise.

I ask not how remote the day

Nor what the sinner’s woe

Before their dross is purged away,

Enough for me to know

That when the cup of wrath is drained,

The metal purified,

They’ll cling to what they once disdained,

And live by Him that died.

Comments are now open.

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I periodically pull a random book from the shelves here at the library where I serve as a librarian and include a quote for discussion.  Today’s is a doozy.

Clarence Jordan was the controversial author the Cotton Patch “translation” of portions of the New Testament.  They are known for their colloquialisms and often shockingly worded interpretations of the biblical text. For example,  In the introduction to his Cotton Patch Version of Matthew and John, which was written from his communal Koinonia Farm in Georgia just prior to his death, he said this:

Likewise, there just isn’t any word in our vocabulary which adequately translates the Greek word for “crucifixion.” Our crosses are so shined, so polished, so respectable that to be impaled on one of them would seem to be a blessed experience.  We have thus emptied the term “crucifixion” of its original content of terrific emotion, of violence, of indignity and stigma, of defeat. I have translated it as “lynching,” well aware that this is not technically correct. Jesus was officially tried and legally condemned, elements generally lacking in a lynching. But having observed the operation of Southern “justice,” and at times having been its victim, I can testify that more people have been lynched “by judicial action” than by unofficial ropes. Pilate at least had the courage and the honesty publicly to wash his hands and disavow all legal responsibility. “See to it yourselves,” he told the mob. And they did. They crucified him in Judea and they strung him up in Georgia, with a noose tied to a pine tree.” — Clarence L. Jordan, The Cotton Patch Version of Matthew and John (New York: Association Press, 1970) 10-11.

Race was a constant theme for him. He renamed Paul’s letter to the Ephesians as “Letter to the Christians in Birmingham,” in which he “translated” 2:11-13 as:

So then, always remember that previously you Negroes, who sometimes are even called “niggers” by thoughtless white church members, were at one time outside the Christian fellowship, denied your rights as fellow believers, and treated as though the gospel didn’t apply to you, hopeless and God-forsaken in the eyes of the world. Now, however, because of Christ’s supreme sacrifice, you who once were so segregated are warmly welcomed into the Christian fellowship.

Say what you will about him and his translations, but the guy had a way with words.  But is he right?  Your thoughts?

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In 1944, C. S. Lewis was invited to speak to the Oxford Socratic Club on the assigned question of whether theology is poetry. He did not seem to care much for question, and so after briefly answering “that for me at any rate, if Theology is Poetry, it is not very good poetry” in that “the whole cosmic story though full of tragic elements yet fails of being a tragedy.”

He then attempts to describe the nevertheless superior aesthetic value of Theology by comparing it to its chief contemporary rival, the “Scientific Outlook.” His comparison near the end of the essay is fascinating. The spelling is British.

When I accept Theology I may find difficulties, at this point or that, in harmonising it with some particular truths which are imbedded in the mythical cosmology derived from science. But I can get in, or allow for, science as a whole… If, on the other hand, I swallow the scientific cosmology as a whole, then not only can I not fit in Christianity, but I cannot even fit in science. …And this is to me the final test. This is how I distinguish dreaming and waking. When I am awake I can, in some degree, account for and study my dream. That dragon that pursued me last night can be fitted into my waking world. I know that there are such things as dreams: I know that I had eaten an indigestible dinner: I know that a man of my reading might be expected to dream of dragons. But while in the nightmare I could not have fitted in my waking experience. The waking world is judged more real because it can thus contain the dreaming world: the dreaming world is judged less real because it cannot contain the waking one. For the same reason I am certain that in passing from the scientific point of view to the theological, I have passed from dream to waking. Christian theology can fit in science, art, morality, and the sub-Christian religions. The scientific point of view cannot fit in any of these things, not even science itself. I believe in Christianity as I believe that the Sun has risen not only because I see it but because by it I see everything else. — C. S. Lewis, “Is Theology Poetry?” in They Asked for a Paper (London: Geoffrey Bles, 1962) 164-165.

Hmmm. Your thoughts?

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More new titles of interest in the library:

Michael D. Bush, This Incomplete One: Words Occasioned by the Death of a Young Person (Grand Rapids: Eerdmans, 2006). A moving compilation of funeral and grave-side messages given on the occasion of the untimely death of a younger person, this short work includes contributions by sixteen different authors ranging from Karl Barth (upon the death of his own son) to Jonathan Edwards. Nicholas Wolterstorff’s foreword commends the editors choices in saying,

Michael Bush, the editor, could have found many sermons preached by Christian pastors at the funeral of a child that are not authentically Christian — sub-Christian sermons, pseudo-Christian, barely Christian. He has done a great service by culling out these authentically Christian, grief-laden hope-affirming sermons. [p. x.]

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Paul Johnson, Creators: From Chaucer and Durer to Picasso and Disney (New York: HarperCollins, 2006). If you have a taste for art, music, or literature, then you may find this book of interest. It describes the creative genius in the life and work of people such as Albrecht Durer, J. S. Bach, and Jane Austen, and concludes by saying, “All creators agree that [creating] is a painful and often a terrifying experience, to be endured rather than relished, and preferable only to not being a creator at all.” [p. 286] While not a Christian work, this book provokes reflection on the imago Dei in the human’s ability to create, whether by visual art or written expression. Plus, I just plain like Durer. The art in this blog’s header is by Durer.

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William E. Mann, ed., The Blackwell Guide to the Philosophy of Religion (Malden, MA / Oxford, UK: 2005). All the topics you would expect to discuss in a typical philosophy of religion class at a typical university are addressed here. From Part I: The Concept of God, which covers omniscience, time, freedom, eternality and immutability, among others), through Part II: The Existence of God, which covers the ontological, cosmological, and design arguments as well as in introduction to theodicy, Part III: Religious Belief, and Part IV: Religion and Life, this book is clear and a relatively easy-to-read representation of the contemporary discussions of these issues. Just ask Wolterstorff. He loves it (see blurb on back cover).

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I periodically pull a book from the shelves here at the library and just begin reading. Today, I pulled Albert Einstein’s Ideas and Opinions (New York: Random House / Modern Library: 1994), based on his Mein Weltbild. On page 49, he writes:

During the youthful period of mankind’s spiritual evolution human fantasy created gods in man’s own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means [50] of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes.

Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him?

Clearly, even the great mind given to Albert Einstein could not fathom the mysteries of God. We must certainly uphold the righteousness of God (which is not just ascribed, but claimed), as well as the justice of God. The dilemma of theodicy then resides in his mercy and grace, not in his righteousness. The question Einstein should be asking is, “why does God choose to have mercy on whom He has mercy?” Personally, I am content to rest in the mystery and be thankful that I have been counted among those that know the grace and mercy of God.

Your thoughts?

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At the behest of Russ (who himself has a blog, but, alas, I know not where), our resident computer genius, and in response to his passing chastisement concerning the recent inactivity here at CommonPlaces, I  give you these new and interesting book acquisitions in the library:

Nancy Kalikow Maxwell, Sacred Stacks: The Higher Purpose of Libraries and Librarianship (Chicago: American Library Association, 2006). Much of this book is pure drivel. It is, after all, a product of the ALA. The second chapter, however, was really quite interesting: Librarians Perform Sacred Functions. I came to be a librarian after several years of pastoral ministry, and so I found this chapter’s comparisons of librarians and clergy to be rather interesting (dare I say “insightful?”). That most clergy and librarians are INFJ in personality type is understandable. As is the comparison of librarians with ministers, especially in my context at a theological seminary. I was intrigued by her discussion of “Librarians as Respected Priests,” “Librarians and Receivers of Confessions,” “Librarians as Seers and Gurus,” and “Librarians as Magicians.” She obviously attributes way too much secular religiousity to the vocation of librarianship. Her points about libraries promoting community and transmitting culture to future generations, however, are extremely valid points. But perhaps the author goes a bit far in comparing librarians with “Ascetic, Self-Sacrificing Monks.” Oh, and it wouldn’t be an ALA product without “Librarians as Prophets for Social Justice.”

Charlotte Kroeker, ed., Music in Christian Worship: At the Service of the Liturgy (Collegeville, MN: Liturgical Press, 2005). I mention this book only in order to recommend the first chapter, “Thinking About Church Music,” by the recently retired Nicholas Wolterstorff from Yale University. Wolterstorff’s philosophical argumentation usually goes way over my head, but I found this chapter to be particularly clear. His discussion of “fittingness” in musical style is especially helpful. Though I may not agree with all that he has to say here (I am, however, still chewing on much of it), it is refreshing to read something substantive and objective on the issue. And not by a Southern Baptist with a church to grow.

Ryan K. Smith, Gothic Arches, Latin Crosses: Anti-Catholicism and American Church Designs in the Nineteenth Century (Chapel Hill: University of North Carolina Press, 2006). Just plain interesting.

Roger Homan, The Art of the Sublime: Principles of Christian Art and Architecture (Ashgate, 2006). For when you are feeling like you need more culture in your life.

The Classical Good CD & DVD Guide, 2006 is a 1400+ page book of over 3000 reviews of Classical music CDs currently available. Really quite good.

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A bad play is a bad play, and though, like some bad statuary and abominable stained glass, it may assist the prayers of the faithful, it will do nothing to convince the world at large that the Christian religion is worthy of intelligent consideration. And I am not altogether sure even about the faithful; does bad art really do for them anything that good art would not do better? — Dorothy L. Sayers, “Playwrights Are Not Evangelists”

You probably know Dorothy Sayers as the creator of Sir Peter Wimsey and the murder mysteries he so capably solved. She was also apparently a bit of a Christian theologian. A recent book (2005) by Laura Simmons entitled Creed Without Chaos: Exploring Theology in the Writings of Dorothy Sayers offers reflections on Sayers and loci such as the incarnation, the Trinity, sin and evil, vocation, words and language, women’s issues, and a chapter on creativity and art, which begins with the quote offered above and continues,

Nothing has done more to fasten the stigma of insincerity and stupidity upon the Christian religion,” acknowledged Dorothy L. Sayers, “than the horrid florescence of ‘religious’ art.” Sayers, like many Christian artists, thought deeply about the relationship between the church and the arts. She worried in a letter to the bishop of Coventry that “the reason why one doesn’t expect a professing Christian as such to be witty or intelligent or artistic or lively is that we don’t really believe that God is any of these agreeable things or the source of them.” Laura K. Simmons, Creed Without Chaos: Exploring Theology in the Writings of Dorothy L. Sayers (Grand Rapids: Baker Academic, 2005) p133.

My sense is that this is changing among this next generation of Christians. Do you think the whole conversation about being ” emergent,” or even the apparent rise in Reformed theology among the present twenty- and thirty-somethings of Christians is evidence of this?

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