Incarnational ecclesial leadership and the prophetic imagination

2019 ◽  
pp. 179-200
Author(s):  
Chloe Lynch
Keyword(s):  
Ecclesial Leadership ◽  
Prophetic Imagination

Prophecies

2018 ◽  
Author(s):  
Jason Phillips
Keyword(s):  
Civil War ◽  
White Supremacy ◽  
Memory Studies ◽  
Historical Consciousness ◽  
Harpers Ferry ◽  
John Brown ◽  
Prophetic Imagination ◽  
Southern Nationalism

Focusing on Edmund Ruffin, this chapter interprets the prophecies of secessionists. During a national craze for John Brown relics after the Harpers Ferry raid, Edmund Ruffin circulated Brown’s pikes to each southern legislature or governor to promote southern nationalism and secession. This chapter inverts memory studies to interpret how antebellum novels by Ruffin, John B. Jones, and Beverley Tucker forecasted civil war and elevated white supremacy. The prophetic imagination of secessionists like Ruffin empowered masters at the expense of women, yeomen, and slaves. By identifying themselves as conservative prophets rebelling against modern transgressions of timeless laws, southern nationalists adopted a historical consciousness that predicted a looming revolution to restore order and harmony. Their prophecies imagined bloodshed and destruction that exceeded the actual war and echoed earlier revolutions, particularly the American, French, and Haitian.

Prophetic Imagination and Empire in Asia

2018 ◽  
Vol 1 (1) ◽  
pp. 91-116
Author(s):  
Jude Lal Fernando
Keyword(s):  
East Asia ◽  
Personal Narrative ◽  
First Century ◽  
The Political ◽  
Empire Building ◽  
Christian Communities ◽  
Political Reality ◽  
Political Analysis ◽  
Prophetic Imagination ◽  
Twenty First Century

The aim of this article is to identify the glimpses of prophetic imagination amongst the Christian communities in Asia, particularly in Korea and Japan, who are engaged in resisting the new round of militarization in the twenty-first century. This resistance denounces the globalist security complex in the region and announces a nonmilitaristic alternative forming a praxis that is necessary for a new theology of peace in East Asia and in Asia broadly. The political reality of the new round of military empire-building will be discussed with a personal narrative and a political analysis after which the theological meaning of prophetic imagination as opposed to imperial consciousness will be analyzed, correlating the personal and political with the theological. The ways in which the resistance to militarization resonates with the prophetic imagination of an alternative consciousness and community will be examined through an analysis of memories and renunciation of war by the churches. Broad implications of these resonances for a peace theology in Asia will be identified.

scholarly journals Ecclesia Anglicana Conference of September 2020

2020 ◽  
Vol 3 (2) ◽  
pp. 1-17
Author(s):  
Julius Gathogo
Keyword(s):  
Virus Disease ◽  
Science And Technology ◽  
Modern Science ◽  
Market Place ◽  
Public Square ◽  
Ecclesial Leadership ◽  
The Status ◽  
Social Media Platforms ◽  
Spanish Flu ◽  
Intellectual Activities

As the first wave of Corona Virus Disease 2019 (Covid-19) was being experienced in Kenya since 13 March 2020, when a 27-year-old Kenyan woman became the first person to be diagnosed with it, some Anglicans in Kenya were contrariwise overcoming the shock, that went with it, as they undertook noble intellectual activities. As numbers went on soaring, and as some celebrated artists, scholars, clerics, and other cadres of society became early casualties of Covid-19, an Ecclesia Anglicana was boldly entering the ecclesiastical market-place with new rhythms hitherto unknown in Kenya’s historiography. In other words, a theo-ecclesial creativity was cooking in an African pot, and cooking well from the nethermost depths of the Ocean floor, rather than from the top stratums. While the revolutionary trigger was set on 6 August 2017, it had to await the worst pandemic since the Spanish Flu of 1918-1919 before it picked up its momentum. Put it differently, the momentum picked up astoundingly during Kenya’s Covid-19 lockdown, as two major conferences were successfully held during this chilling moment. The first major webinars’ conference was held on 26 August 2020; while the second one was held on 16 September 2020. Characteristically, the two conferences made a bold attempt at understanding the Anglican ecclesiology by cooking it from the local resources and spiced it up through the modern science and technology. Was it a protest against theo-intellectual lockdown cutting across the continent, a phenomenon where a casual observation shows that social and ecclesial leadership has largely attracted the less intellectually-inclined sons and daughters of the land? Methodologically, this article seeks to explore, and indeed make a survey of Ecclesia Anglicana and attempt to understand it beyond the founders’ perspectives, after interviews with some of them, and make an informed analysis. Second, this article will attempt to show how Ecclesia Anglicana is ushering in a new rhythm, as it beats the drums of science and technology, modern communication and social media platforms, and hopefully change the status quo for the better. It appears that nothing will slow down this rapid tempo; for if the pandemic has not, what else can do so? Third, the article will focus more on the 16 September 2020 webinar conference which, in my view, was the most climactic moment for Ecclesia Anglicana since 2017 when the idea was mooted and subsequently released to the public square for broader consumption. Will Ecclesia Anglicana help in building a more informed and/or an intellectually engaging Kenyan Anglican society?

Responding to Walter Brueggemann’s Practice of Prophetic Imagination

2013 ◽  
Vol 22 (2) ◽  
pp. 164-169
Author(s):  
Rickie D. Moore
Keyword(s):  
New Work ◽  
Personal Testimony ◽  
Prophetic Imagination ◽  
Previous Visit

This appreciative response to Walter Brueggemann’s Practice of Prophetic Imagination is set within the context of the long and fruitful engagement of Pentecostal scholars with Brueggemann and his work, including his previous visit with the Society for Pentecostal Studies in 1998. This response proceeds to trace the fresh moves in Brueggemann’s new work in terms of how they move beyond his now classic volume, The Prophetic Imagination, first published in 1978. Moore concludes by offering some thoughts from his Pentecostal perspective on the importance of personal testimony coming together with social witness in the practice of prophetic imagination, whether for the prophets of old or for us today.

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