Page 13 - EMCAPP-Journal No. 17
P. 13
sures that assume the viability of Horizon 1 narrative of hope (1 Thess 4:13-17), seen
and 2 to orient our lives, and a Christian life in triumph in Revelations 19-21, is actively
that sees everything in reference to Hori- hoped for. Fourth, we accept the rich pos-
zon 3. Living in this tension is no small task. sibilities of God can sometimes make us la-
Brueggemann (2001) recommended “Pro- ment more. The good Samaritan (Lu 10) is
phetic Imagination” as a method to cut into often out of sight, and the humble and in
these tensions, and engage in new ways. need are rejected (Lu 7:36-40). When such
His method entails carefully criticizing and truths are allowed as we criticize the mira-
dismantling the prevailing expectations, ge of our culture, we dismantle the logic of
and assumptions of the current narrative, clamoring after moment-to-moment ple-
so that a fuller picture of reality becomes asure. A new perspective and desires are
apparent. He suggests that the subsequent energized by the God of the Bible who is on
emergence of a new consciousness about the move. I imagine Aslan, prowling, brea-
the full story and our experience, allows thing, creating, to viscerally connect to the
for new meaning and desire that energi- alternative story that scripture provides.
zes new choices. Brueggemann utilizes the This is the master stroke of stories like Nar-
imagination as a key tool to recognize what nia—they imagine with us. In Aslan we find
new choices may look like when reality is beauty, hope, joy, and the ability to chuckle
witnessed. For example, we are only able to at lesser loses while still allowing the sting
peel back our eyes from the “choice archi- of loss to be felt.
tects” endless pursuit of more, to acknow- Lament that is organized by Horizon 1, 2
ledge the common beauty of life when spe- and 3, has critiqued and dismantled the
cific realities are engaged. First, the pain of status-quo. Such lament acknowledges hu-
loss is allowed and not medicated or igno- man longings, human pain, social connec-
red. We must viscerally pronounce “this is tedness, and future hope. When using the
not as intended”. Jesus wept (John 11:35), question “what did I really long to enjoy”,
and Paul wrestles with himself and his ac- this new perspective energizes new choices,
tions (Rom 7) in expressions that agree such as chuckling at loss while feeling its
with the wider reality (Horizon 3). Second, sting. Table 1 provides some daily examp-
we must accept the desires of the heart go les of naming the good that we longed to
beyond the current heralds (culture, choice enjoy, the need or interruption that occur-
architects) and our feelings. The culture red in the already-not-yet, and the beauty
has a myopic view. We thirst after God (Ps of God’s original and longed for design.
63), and John speaks of the “bread of life”.
Third, we have a view of God’s alternative
possibilities and ending. The redemptive Table 1. Good, Interruption, Design
Good Need/Interruption Beauty of God’s Design
When about to sit and rest A child needs you to Rest and recovery
provide a drink of water
Time with a good friend They cancel Being known
Drinking coffee It spills Creative beauty and
sustenance
16
