How could grace have been present when millions were murdered in concentration camps, or in genocidal racial conflicts? We know that broken and sinful men and women did the awful deeds at Auschwitz and in Rwanda. We know that the “system of the world,” political and religious, stood by and let this happen. Where was grace? That question boils down to how does God see the world and how does he want us to act in the light of these undenible horrors?
In a word, God sees the world as being profoundly “wounded” and in need of healing. Many modern secular thinkers are beginning to see the same thing and have written scholarly studies about what has been happening in our world, good and bad, over the past 500 years since the ‘enlightenment.’ The sociologist Pierre Bourdieu coined the term “Précarité” (precariousness) to describe what ensues, when all our trustworthy structures and rules seem to many to fall apart. The foundations have been removed from beneath everything western civilization thought was reliable only a few years ago. Now, many people feel that there is nothing solid underneath our ideas, and certainly nothing that transcends these ideas. This emptiness creates a vacuum of values, one that has no solution because we ‘deconstruct’ any solution that is offered. We cannot fill the vacuum we create with postmodern scientific and philosophic views with anything reliable. There is no language, at least that we trust anymore, to express true values. Religions have such language but they are not trustworthy according to our rational standards of truth.
At the core of our being is a paradox that we cannot resolve: We hunger for meaning, yet, in the deepest sense and as far as our minds can reach, we sense that we cannot create trustworthy meaning for ourselves. “The western mind . . . by the late twentieth century had largely dissolved the foundations of the modern world view, leaving the contemporary mind increasingly bereft of established certainties, yet also fundamentally open in ways it had never been before.”  The only solution is trusting in meaning outside ourself, in acknowledgement of our dependence. But another modern crisis – reducing our ability to trust — does not permit us to do this! Catch 22. So, the vast majority of people simply refuse to think about such ‘deep and meaningful’ things at all! The explosion of ideas on the Internet and of chatter on Mobile Phones is how many people hide their emptiness from themselves.
Trust is based on reliable people and reliable institutions. While we may still trust our spouse or our neighbour, there has been an almost universal loss of trust in institutions, especially religion in the twentieth century. How often have you heard, “I’m spiritual but not religious” or “organized religion” used as an epithet? Consequently, as trust in churches and religion eroded, as it has in the west, trust in Jesus as a leader has also eroded.
Finally, there is a crisis in the use of power, reflected primarily in the economic system of the world. The “new economy” is creating great wealth for a few but is also creating deep feelings of anxiety and confusion. “The rewards of the new economy are coming at the price of lives that are more frenzied, less secure, more economically divergent, more socially stratified.”  Everyone has been exposed to the financial insecurities caused by the Global Financial Crisis (GFC). More to the point, billions of people on our planet are living marginal lives while a relative handful lives in extraordinary comfort, controlling most of the world’s wealth.
At long last, the voices of women are also being heard about the misuse of power in the system of the world. “There is a white patriarchical male system. The dominant system is destructive to people . . .”  Small wonder that many women feel like second class people in American and Australian society, and poorly used in most organizations. The women in every society on the planet feel (and many millions are) oppressed by a male-dominated system! Perhaps, the wounds of our world are becoming apparent to you.
In summary, we find ourselves at an apparent dead-end. The daily deconstruction of what we previously believed in has removed the safe harbours of belief of the past. We can’t go back and find safety. There is a widespread sense of something being missing or lost, creating emptiness and the inability to act. “Mental depression – a feeling of one’s impotence, of inability to act, and particularly the inability to act rationally, to be adequate to the tasks of life – becomes the emblematic malaise of our late modern or postmodern times.” 
The mind of man has created many wonderful things – but it has also created the situation that I have just described. How? By its insistence, particularly in the western world, that the mind of Jesus has no power in modern society. There are many ‘humanistic’ programs trying to deal with the situation – feeding the poor, healing the sick, sheltering the homeless, providing ‘safety nets’ to the ‘have nots’ – and I applaud these. Many are sponsored by Christian organizations. But these programs do not (and cannot) heal the deep wounds that I have described. That is why Jesus came to earth and commanded the Christian church to grow and make disciples of all mankind – to heal the wounds that man’s power and pride have inflected on the human race and the world.
By now, the mind of God must be obvious to you, once you begin to see the world and leaders as wounded. Empathy, compassion, going out and searching for those in need, self- forgetfulness, practical help not words. All these characterize Jesus’ ministry and the ministries of many Christians over the past 2000 years. Yet, Jesus was focused on individuals and, when he encountered the ‘system’ did not seem to explicitly try to change it, even the Jewish religious system.
So, you may say that one way of healing the world might for us to simply imitate Jesus – ignore the system and heal individuals. A case can be made for that. But, to me the lessons of Auschwitz and Rwanda are too plain — tending to the victims of the wounded system is not enough. Jesus’ transforming power shines ‘light’ on the system too. Christians must also change the system that allowed (and still allows) such crimes to happen, while ministering to its victims wherever they may be found. That is another reason why we must transform local churches!
Walter Brueggemann in Finally Comes the Poet summarized God’s transformational view of our situation. “When that speech of God’s fidelity, sovereignty, and presence is uttered again, the world is changed. The silence of God has been oppressive, but somehow we had not noticed. We imagined we were children of modernity: liberated, autonomous, on our own. We thought the speech of this other one had been banished and with good riddance. But the ideology of autonomy is not sufficient. It leads eventually to alienation, isolation, and rage. In our autonomous silence, we deny our true selves, created as we are, for conversation, communion, trust, and yielding.” Brueggemann then quotes the prophet Isaiah: “For a time time I have held my peace, I have kept still and restrained myself ; Now . . . I will lead the blind in a way that they know not, in paths that they have not known I will guide them.” [Isa 42:14-16] Transforming your local church means taking this promise of God seriously. Christians need to become God’s right arm of loving transformation, fulfilling His purpose of rescuing the human race from its stubborness and ignorance –even though we believe our knowledge of the world and our ability to find solutions on our own are sufficient.
 Richard Tarnas, The Passion of the Western Mind, Ballantine Books, New York, 1991, p. 394.
 Robert Reich, The Future of Success, Knopf, new York, 2000, p. 8
 Anne Wilson Schaef and Diane Fassel, The Addictive Organization, Harper & Row, San Francisco, 1988, p 44.
 Zygmunt Bauman, The Individualized Society, Polity Press, London, 2001, p. 43.
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