264 Pages




How does Jesus, and the ancient Scriptures he held sacred, help us get our bearings in this multifarious, complicated, conflicted, and increasingly endangered planet?
First, seek theological insight that can guide our practice. In "Navigating the Meanings of Being a Christian," Mark Deleaney invites us on his journey of theological reflection twenty years after his certainties were shaken by a life-changing encounter in an Indian slum. In "Evangelism in a Pluralist Society," Ross Farley applies his experience of evangelism in sensitive contexts to a careful review of evangelism in the New Testament and finds that what we call evangelism bears little relationship to the Gospel and Acts.
On the subject of HIV epidemics, Greg Manning and Dave Andrews have joined the struggle to reduce HIV infection rates and witnessed the stigmatization of vulnerable people based on misapplied Christian moral teaching. In "Supporting HIV Prevention as People of Faith," they consider the Sermon on the Mount as a valuable framework for dealing sensitively and effectively with people vulnerable to HIV infection.
Second, critically reflect on possible distortions that come from our own perspectives. In his essay "Liberation Theologians Speak to Evangelicals," Charles Ringma shows how Liberation Theologians can shed light on the inadequacies of the evangelical movement in its perspective on God's love for the poor. Helen Beazley's essay "Antidote for a Poisoned Planet?" examines whether stewardship--the dominant framework informing evangelical perspectives on the environment--can alone radically reorient Christians in their relationship to creation so necessary for its renewal.
Third, look for the challenges in the Bible that critique our current orientations and call us to be reconverted. In "An Evangelical Approach to Interfaith Engagement," Dave Andrews takes one of our most precious articles of exclusive faith, "Jesus is the Way," and makes it a framework for inclusive interfaith dialogue by exploring the "Way" that Jesus in the Gospels advocated engaging with people from other traditions and religions. In "Australia--Whose Land?" Peter Adams allows himself to be utterly transformed by the Bible's clear ethical teaching, which, he convincingly argues, must be applied in all its fullness to the injustice of Europeans towards indigenous Australians.



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Published 01 February 2012
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EAN13 9781725230750
Language English
Document size 29 MB

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Bearings Getting our Bearings Again in the Light of the Gospel By Andrews, Dave and Beazley, Helen Copyright©2011 by Andrews, Dave ISBN 13: 9781610978545 Publication date 2/1/2012 Previously published by Last First Networks, 2011
InTroducTion To Davé Andréws for Thé 2012 Davé Andréws Légacy Sériés InTroducTion To Th 2012 RéPrinTéd EdiTion
kept sééing This guy on Thé shuTTlé bus - long hair, graying béard, a I génTlé 60’s-70’s féél To him. Hé sééméd ThoughTful, inTénsé, friénd-ly, and quiéT, liKé hé had a loT on his mind, as did I. Evén Though I saw him néarly évéry Timé I boardéd Thé shuTTlé bus, wé didn’T sPéaK béyond him smiling and saying, “G’day” and mé nodding and saying, “Héy” as wé boardéd or disémbarKéd. I was my irs îme a Greenbe, a uge esîva abou aî, ar, and jusîce ed every Augus în e UK. I ad aways eard grea îngs abou e even and so was rîed wen I was învîed o speak. I was jus as rîed o ge a cance o ear în person some musîcîans and speakers I ad ony eard abou rom a dîsance, so I wen roug e program and marked peope I waned o be sure no o mîss. I was near e end o e conerence wen a rîend od me o be sure o cac an Ausraîan eow named Dave Andrews. “I’ve never eard o îm,” I saîd. “O, e’s a orce o naure,” my rîend saîd. “Kînd o îke Jîm Waîs, Tony Campoo, and Moer Teresa roed up îno one.” How coud I no pu a combînaîon îke a în one o e as ree sos on my scedue? I arrîved a e venue a ew mînues ae and ere e was, e bearded guy rom e bus. hougu, înense, and rîendy, yes - buquiete was no. He was neary expodîng wî passîon -passîon and compassîon, în a voîce a ranged rom orîssîmo o orîssîssîmo o urîoso. How coud a guy curnîng wî so muc ope, ove, anger, energy, aî, ury, and curîosîy ave been so quîe and unassumîng on e bus? He was a orce o naure îndeed, evokîng rom îs audîence auger, sous, amens, reveren sîence, and even ears beore e was done. He spoke o jusîce, o povery, o oppressîon, o soîdar-
îy across reîgîous dîferences, o servîce, o ope, o ceebraîon, o e way o Jesus. As I îsened, I waned o kîck myse.his is tHe most inspiring talk I’ve Heard at tHis wHole festival. WHy did I miss all tHose opportuni-ties to get to know tHis fellow on tHe bus? Now tHe festival is almost over and I’ve missed my cHance! Laer an evenîng, I boarded e sue bus or e as rîde back o my oe, and ere sa Dave and îs wîe, Ange. I dîdn’ mîss my cance îs îme. I înroduced myse and ey recîprocaed warmy. I was a argey unknown Amerîcan auor a e îme and ardy known a Greenbe, muc ess în Ausraîa, so I’m quîe ceraîn Dave and Ange ad never eard o me. Bu ey coudn’ ave been kînder, and as we dîsembarked, e pued wo books rom îs backpack and od me ey were a gît. he nex day wen I lew ome rom Hearow, I devoured em bo on e pane. Fîrs, I openedNot Religion, But Loveand read î roug rom cover o cover. hen I openedCHristi-anarcHy and coudn’ pu î down eîer. Wen my pane anded, I e I ad been on a spîrîua rerea . . . or maybe beer saîd, în a kînd o spîrî-ua boo camp! hîngs I was înkîng bu ad been araîd o say ou oud Dave was sayîng body and conideny. Ideas I was very enaîvey con-sîderîng e ad aready been îvîng wî or years. Compaîns and concerns I ony sared în îgy guarded sîuaîons e was pubîs-îng rom e ouseops. Hopes and îdeas I dîdn’ dare o express e ceebraed wîou embarrassmen. I înk I gave îm a copy o one or wo o my books as we, and I guess e was avoraby împressed enoug a we sayed în ouc and a rîendsîp deveoped. I dîscovered a we were bo songwrî-ers as we as wrîers, a we bo ad a deep îneres în îneraî rîendsîps, a we bo ad some crîîcs and we bo ad known e paîn o abeîng and rejecîon. Sînce en, waever e as wrîen, I’ve been sure o read . . . knowîng a e speaks o my sou în a way a nobody ese does.
We’ve managed o ge ogeer severa îmes sînce our înîîa meeîng în Engand, în spîe o e ac a we îve on opposîe sîdes o e pane. We’ve spoken ogeer a a ew conerences on bo emîsperes, and I ad e prîvîege o vîsîîng îm în Brîsbane. I’ve seen e beauîu îngs e as been doîng în a parîcuary îner-esîng and caengîng neîgborood ere, wakîng e srees wî îm, meeîng îs rîends, sensîng îs ove or a pace and ose peope. He’s been în my ome în e US as we, and we’ve been con-spîrîng or some oer cances o be and work ogeer în e uure. In my speakîng across Nor Amerîca, I requeny reer o Dave’s work, bu unî now, îs books ave been ard o come by. ha’s wy I’m rîed o înroduce îs voume o everyone I can în Nor Amerîca. Yes, you’ ind e’s one par Tony Campoo, one par Jîm Waîs, and one par Moer Teresa, a orce o naure, as I was od. You’ aso ind e îs a serîous suden o e Bîbe and a serîous eoogîca sage — e kînd o relecîve acîvîs or înker-pracîîo-ner a we need more o. In a book îkeCHristi-anarcHy, e can body and provocaîvey unsee you and caenge you. hen în a book îkePlan Be, e can geny and pasoray encourage and înspîre you. Lîke e cenra în-spîraîon o îs îe, e îs e kînd o person o conideny urn over abes în e Tempe one mînue and en umby deend a samed and abused woman rom er accusers e nex. You’ see în Dave’s wrîîngs a e îs îgy knowedgeabe abou povery, ecoogy, psycoogy, socîoogy, poîîcs, and econom-îcs . . . no ony rom an academîc sandpoîn, bu aso rom a grass-roos, experîenîa eve. Hîs wrîîng on ese subjecs grows rom wa e as done on e ground . . . or exampe, nururîng a com-munîy nework a îs raînîng young adus o îve and serve among e poor, supervîsîng omes or adus wo are earnîng o îve wî pysîca and psycîarîc dîsabîîîes, encouragîng sma busînesses o îre peope wo oers woud consîder unempoyabe and deveop-îng a non-proi soar energy co-op or oca peope.
Dave’s wrîîngs and rîendsîp ave mean so muc o me. I consîder îm a rîend and menor. Now I am so appy a peope across Nor Amerîca can dîscover îm oo. You’ ee as I dîd — so graeu a you dîdn’ mîss e cance o earn rom îs one-o-a-kînd, un-caegorîzabe, un-conaînabe, wîd wonder rom Down Under named Dave Andrews.
Brian D. McLaren auor/speaker/acîvîs (brîanmc)
Introduction to Dave Andrews for the 2012 Dave Anderws Legacy Series