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SILENCE

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Shusaku Endo’s novel Silence, first published in 1966, endures as one of the greatest works of twentieth-century Japanese literature. Its narrative of the persecution of Christians in seventeenth-century Japan raises uncomfortable questions about God and the ambiguity of faith in the midst of suffering and hostility.

Endo’s Silence took internationally renowned visual artist Makoto Fujimura on a pilgrimage of grappling with the nature of art, the significance of pain and his own cultural heritage. His artistic faith journey overlaps with Endo’s as he uncovers deep layers of meaning in Japanese history and literature, expressed in art both past and present. He finds connections to how faith is lived in contemporary contexts of trauma and glimpses of how the gospel is conveyed in Christ-hidden cultures.

In this world of pain and suffering, God often seems silent. Fujimura’s reflections show that light is yet present in darkness, and that silence speaks with hidden beauty and truth.

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Silence, Beauty, and the Shape of Christian Discipleship

by Calvin Institute of Christian Worship

In 1966 the Japanese novelist Shusaku Endo published his masterpiece of historical fiction, titled Silence. It’s the story of Catholic missionaries in Japan during the 17th century, of Japanese persecution and torture of Christians, of apostasy and love, and of a God who stays silent during suffering until it is time for God to break the silence. The novel raises profound questions about love and suffering, and, in doing so, sticks with and haunts its readers for years.

View this conversation with internationally renowned artist Makoto Fujimura, philosopher Nicholas Wolterstorff, and theologian Neal Plantinga. Participants describe their first encounter with the novel Silence and then discuss the power of icons, the unthinkable forms sometimes taken by love, and the grace of God in history that gives voice to the voiceless. Fujimura also previews the film Silence, directed by Martin Scorsese.

Makoto Fujimura is a gifted artist and writer. In his memoir titled Silence and Beauty, Fujimura reflects on Endo’s novel, on faith in the face of torture, on the artist’s calling, on Japanese history and culture and what it means for Christians to be a tiny, historically persecuted minority within Japan. Deeply imaginative, brooding, and piercing, Silence and Beauty stirs the reader’s heart with longings previously unknown.

Congregations are encouraged to read Endo’s book and view the movie Silence produced by Paramount Pictures.

Silence Discussion Guide
The following questions may be used for discussion and further reflection:

Share with the group one thing that struck you as you read (or viewed).
What questions does this story raise?
This story is often described as “atmospheric.” Why so?
Who are the main characters?
Who is Kichijiro and what role does he fill? Is his defense of his actions plausible? Would we be like him if under similar pressure?
Why would a novel like Silence become an international best-seller, including in Japan? After all, it tells the story of Portuguese missionaries in 17th century Japan, and ends up making both Japan and the Catholic Church look pretty bad. Why is this story widely regarded as a masterpiece?
Could there be cultural or national “swamps” where the gospel simply can’t take root?
Is God’s silence in the face of persecution always a form of abandonment by God?
If the only way a Christian can save the lives of other Christians is by renouncing Christ, would it be right to do it? What if you only think you can save their lives (persecutors sometimes lie)? If you renounce Christ to save lives, can Christ “take it”? Might Christ even invite you to renounce him to save lives? Or is any thought along those lines mere self-deception?
In short, does Rodrigues betray Christ by trampling or does he follow Christ?
In general, should we calculate the possible consequences of our actions as the main basis for an ethically questionable decision, or just follow God’s commands, and let God take care of the consequences?
What moral ambiguities test Christians today? Have you ever faced a quandary? For example, with a difficult relative? With a friend who is betraying his or her spouse? On the street in front of a panhandler? How do you decide what to do?
What are some small, undramatic ways we ourselves renounce Christ? At work. In our political choices. In our consumption of pop culture. In our family systems.
Where in the world today do Christians face real persecution? What forms does contemporary persecution take?

Silence and Beauty Discussion Guide
Questions for groups reading Makoto Fujimura’s book Silence and Beauty:

What special angles of vision do the Japanese have on beauty? If you were to introduce the concept of beauty to someone, how would you proceed?
Is beauty a purely relative concept? Is beauty only in the eye of the beholder?
What might it mean to refer to the beauty of God?
What’s the connection between appreciation of beauty and faith in God?
Why are the Japanese fascinated with hiddenness, and what forms does it take for them?
Why is trauma so deep in the Japanese psyche?
Why are the Japanese resistant to the gospel (by contrast, for instance, with Koreans)?
What are our own fumies? What in our own faith are we willing to trample in order to fit into a prevailingly secular culture?
After he has become apostate, does Father Rodrigues still have a ministry? A valid one?

Silence and Beauty Exhibition

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Originally given at Q Gathering by Makoto Fujimura in Pasadena, March 3rd, 2016

Los Angeles: The City of Better Angels?

What if Los Angeles became a city of angels? Or of “the better angels of our nature” as Abraham Lincoln exhorted us to become? What would happen if we truly became “the City of Our Better Angels”?

To ask “what if?” is not just idealism or false hope or fantasy. “What if” questions are filled with hope and faith while acknowledging our struggle for that quest. To ask “what if?” today is to say, “I have a dream.” What I call “culture care” is a non-violent resistance to culture war; culture care is not to wage war over territories of culture which only leads to polarization, but it is to lay down the weapons of ideology, and instead to sow seeds of goodness, truth, and beauty into the ecosystem of culture—into the cultural soil of our cities, including Los Angeles.

To say “I have a dream today” is to plant seeds of hope in the arid soil of disappointment and despair; to say “I have a dream” today is to raise seedlings of joy and peace in the midst of the bitter taste of suffering and injustice; to say “I have a dream” today is to water the “oaks of righteousness” (Isaiah 61:3) in a land full of fissures of division and polarization. To say “I have a dream today” is to—even in tainted ground such as Japanese soil poisoned by the fallout of nuclear attacks—plant sunflower seeds, as one Japanese farmer did soon after the 3/11 tsunami catastrophe. He planted them because sunflowers remove the radioactive isotopes out of the soil. To say “I have a dream” today is to create beauty as the pursuit of the “substance of things hoped for, the evidence of things unseen.” (Hebrews 11:1)

In that city of God, the better angels of our nature imagine and invoke the future. In our current city of man (as St. Augustine would have it), culture wars rage, dehumanizing forces invade, and polarizing specters abound as the accursed ghosts of our divided past and present haunt us. But in the city of God, the city of our better angels, invitations arrive for Genesis moments—offered even in our brokenness. What would that city look like? It might be much like the Highline of New York  where nature has been reunited by culture caregivers with the daily rhythms of that great city. Or it might look like the gardens of Ron Finley, “A Guerilla Gardener in South Central LA” introduced to many through his TEDtalk. Or Roberta and Howard Ahmanson’s  “Village of Hope” a 192-bed transitional housing program for homeless men, women, and children brought to life on a decommissioned military base. It would look like all of us—homeless, exiled, forgotten, and enslaved gathering to march toward freedom, justice, poetry, and beauty.

No one wins in culture wars. Culture is not a territory to be fought over, instead it is a garden to tend to, an ecosystem to care for. Each time we battle for what we consider some “sacred right,” we lose ground by dehumanizing and demonizing the other side. A culture-war stance assumes an “us verses them” situation in which every position must be monolithic and dominant. It requires the investment of so much time and resource to defend absolutes rather than collaborating, negotiating, and finding common ground. Culture caring rejuvenates culture by aspiring to the greater good, actively mediating and guiding people through the darkness of injustice. What we are experiencing this election cycle is but a disfigurement of democracy. Instead of aspiring to the “better angels of our nature,” we have become dark, mutated angels fallen to the temptations of culture war. Mr Trump, I suggest, is fallout from those wars, a gusher erupting from the fissures of culture wars. He successfully took advantage of culture war polarity to focus the media on himself and his own ideas of “winning.”  He gained this dominance first by intentionally firing incendiary remarks to pressure the fault lines of culture wars, recasting everyone other than himself “losers” from the starting line. We may yet be able to elect the culture wars candidates of our choice, but we all lose in that process, degrading the integrity of our culture in the process. No matter who wins this election, an age of disillusionment will be ushered in with the new occupant of the White House.

Culture Care is about nurturing the good, true, and beautiful into the soil of culture. Reinhold Niebuhr stated that “Democracy is finding proximate solutions to insoluble problems.” The growth of democracy requires the good soil of culture so that “proximate solutions” can further the privilege of stewarding culture. The goal is not to “win” at all costs—democracy never claims to resolve,insoluble problems no matter who the leader is. Niebuhr also warns us: “Nothing which is true or beautiful or good makes complete sense in any immediate context of history; therefore we must be saved by faith.” Culture Care is generational work, and will require much faith.

I want to suggest one “proximate solution.” What if we spent 1% of the budget for this current presidential election cycle, and created gardens of culture for the generations after us? What if we elected not politicians but cultural gardeners? A gardener is judged by the fruit they produce. An election should be like a farmer’s market: whoever produces the best fruit in our culture should sell the most fruit. With that 1% we would be able to fund all of the worthy arts organizations and cultural entities I support, from Image Journal to the Jose Limon dance company, and make them sustainable. Politics are downstream from the arts. What happens in culture upstream can affect the whole river.  Let me further suggest that if we up the ante and redirect 10% of all of the campaign spending for the elections happening this year (including Super PAC) and apply it to culture, it could make sustainable ALL of the organizations in the United States, including every organization funded by the NEA, NEH. That amount would fully fund NPR (imagine not having have to listen to their fund-raising campaign pitches!).  I dare say that this 10%, used generatively and resourcefully, with care of a master, proven gardener, would do more for the thriving of our culture, the thriving of our economy, and the thriving of world cultures than anything that this election will yield. So according to this model, Mr. Trump will have to show that he not only succeeds in negotiations and firing people, but show that the fruit of his work actually tastes better and is more nourishing for all people. It’s no different for  Secretary Clinton. She will have to do the same. What cultural fruit has she made that is enduring, what fruit has she nourished that causes not just registered democrats to benefit but the entire ecosystem of culture to thrive?

The city of our better angels is lush and abundant: let’s give up a small portion of our ambition, lay down our weapons of ideological polarity for an apportioned time, and devote our energy to tending the soil of culture right beneath us. In a land tainted by radioactive isotopes of apocalypse, fear, and anxiety, we must plant sunflower seeds of hope, like this painting of Vincent van Gogh. (see above image) “I dream my painting and I paint my dream,” he said.

Let’s cast our “what if?” dreams into the wind of culture instead of pinning hopes on our leaders, or an establishment ready to break apart like an old wineskin. Let’s become gardeners of cultural farms, stewards of cultural ecosystems.

To nurture the soil of culture, we must learn to see with “the eyes of our hearts” (Ephesians 1:18) beyond fear, beyond anxiety, and beyond despair. Be patient and long-suffering; love deeply; nurture the soil of imagination, gestating in faith until we can give birth to that city of our better angels. What if we did that? We would find a city filled with the aroma of the new, emanating out of the extravagant, with denizens like bright flowers turning their heads toward the sun. Out of the trauma of our times and the disillusionments of our days, God would birth something true, good, and beautiful.

“Culture is not a war to win, but a garden to tend.” – Makoto Fujimura

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* – from IAM Instagram

Mako’s Report from the Culture Care gathering in Pasadena

Over 150 attendees came to the first Culture Care gathering at the Brehm Center in Fuller, which took place March 3-5. We are scheduling three of these gatherings—the next one will be a Culture Care Summit, taking place February 10-12, 2017. What we experienced was a significant movement of the Spirit among artists, entrepreneurs, theologians, and pastors.

Keiko Yanaka came from Japan to be the “still point” by serving the Rikyu style of tea (specifically Omote-Senke style) in the Brehm|Fujimura Studio. As we converted the small exhibit space attached to the studio, I realized that the tatami mats fit perfectly in the space, and the three paintings I had been working on as a meditation in the Lenten season,which also happened to fit perfectly. Keiko said that she was amazed that the Brehm|Fujimura spaces were echoing the tea houses; the entry rooms prepared the hearts of those receiving tea through stages of meditative/prayerful zones. As you will read in my new book Silence and Beauty: Hidden Faith Born of Suffering, Rikyu is a prototype of resilient faith operating covertly and deeply embedded within culture, and our task is to uncover and reveal some of the Eucharistic elements of tea.

The response by the guests were so overwhelming (she could only serve 25 people) that we plan to have her back for next year as well. We will also focus on Shusaku Endo’s book Silence—now being adapted by Martin Scorsese (the movie is due out in December)—tracing the roots of Japanese aesthetics born in the time of persecution and strife. As my Q Conference message says, we are entering an age of disillusionment and persecution, so we have much to learn from those who created “still points” in such a historic setting.

The Culture Care gathering invited many from around the world, and featured Dr. Mark Labberton, the President of Fuller Seminary, whom I interviewed on stage. Implementing the principles of Culture Care into the full curriculum of Fuller Seminary will take time, but we are off to a great start. I have identified a few students with whom I hope to work closely as Fujimura Fellows, with the eventual goal of establishing master’s and doctoral-level curriculum for Culture Care. Other presenters included artist Pamela Alderman and retired Army sergeant Ron Kelsey.

The afternoon highlights included Professor Alexis Abernethy, a professor of clinical psychology, who reported on her research on the relationship between worship/prayer groups and trauma recovery in the Bahamas. The director of Spiritual Development at Fuller, Dr. Laura Harbert, also join us on stage to lead the sessions as a responder to the presentations. I asked Alexis’s church’s worship director, Dr. Dianne Clayton-White (“Dr. D”), to close the gathering with her music as Dr. Harbert began to pray. God visited us in a special way in Travis Auditorium at Fuller that day. With tears and our hearts full of joy, we concluded the gathering.

The experience was so powerful that I later met with Dr. Ed Willmington and suggested that we organize next February’s Culture Care Summit as a worship service. Dr. Willmington, being a composer and worship director dedicated to the next generation of worship leaders, said, “Now you are speaking my language!” I anticipate that this will be unlike any arts and faith conference you have ever attended, a weekend full of worship, Culture Care, and learning, so please mark your calendars!

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TERRA NOVA

Terra Nova is a three day immersion experience grounded in Mosaic’s core values. Terra Nova welcomes artists all over the world who seek community and a deeper connection to their creativity.

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Reblogged from Land of a Thousand Hills blog:

This week we bring you a great article on our friends at 8th Day: Coffee and Culture. We love what Shane is doing there! If you’re in Phoenix, check them out HERE!

Drink Coffee, Do Good

Coffee Shop Aspires to Bring Community to Downtown Phoenix

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By Alicia Canales

Perhaps the building’s former life as Just Breathe Wellness, a yoga studio, gives it the relaxing atmosphere. Maybe it’s what the building, now 8th Day Coffee & Culture, stands for that provides a sense of peace and calmness when entering through the black outlined doors.

Eighth day stands for “eternity,” or the “eternal day” in ancient terms, co-owner Shane Copeland says. The definition creates the purpose of the coffee shop’s 4,000 square foot space, which is to convey light, creativity and relationship.

“There’s enough darkness in our world,” Copeland says. “Creativity is a beautiful thing. As a place, we want music and arts and culture to be present and relationship is at the heart of it.”

The eighth day meaning carries on when 8th Day closes on Sunday. The building hosts St. George’s Anglican Community, of which Copeland is the pastor. The coffee shop and church are separate entities with some relational connection. The same calming ambiance is present when people in the building gather to worship God or gather over a cup of coffee.

A sense of community drives Copeland as a co-owner and pastor. St. George’s met at Roosevelt Community Church for four years before leasing the 8th Day building. Copeland says reconstruction began in April 2012 and took four months. The main room used to be a yoga workout room. Copeland says workers removed mirrors, knocked down some walls and installed fire sprinklers. Now, his congregation has a place of its own.

“We kind of felt nomadic and not settled,” Copeland says. “Having been able to move in here on Sundays has given us a sense of home.”

For 8th Day, it’s a place for good coffee and to connect with friends. Amber Hunter, a barista with curled strawberry-blonde hair, said she enjoys having a front row seat to watch relationships form or grow as people drink their coffee.

“I think this is a space you really have to come in and experience for yourself because I do think there’s something special here,” Hunter says. “We’re just at the very beginning of what this space is going to be, so I’m excited.”

Eighth Day, located on the corner of Second and Garfield streets, is welcoming from its exterior. Its warm red paint exudes an air of cordiality that draws a person closer. Trees, ordained with strings of lights and white paper lanterns, are planted in the middle of the patio.

Opening the door, a rich aroma of coffee beans invites the customer in. To the left, people talk amongst each other or type on their laptops. To the right, a barista behind the coffee bar greets regulars as old friends.

The baristas interact in a familial way, talking and joking amongst each other during a lull in the day. It’s rare to look over at the bar and not see the employees smiling. Hunter, also a St. George member, says the employees avoid gossip so no bitterness is between them.

“We’re very quick to work through that stuff with each other so that we can continue to support each other and that makes a huge difference,” she says.

Their love and connection with each other extends over the coffee bar. Alexandra Korsick, an Arizona State University justice studies major, comes to 8th Day twice a week with friends. She says the customer service is the friendliest she’s ever seen, and she appreciates that Copeland works behind the bar every so often.

“He’s so nice. I think it’s not often you meet an owner,” Korsick says. “You can tell he cares about it, which is a good thing to see.”

Throughout the work week, sofas, cushioned chairs and wooden tables fill half of the main lounge area. The other half is closed off by folding, black-trimmed dividers. Between the cracks, it’s possible to see sound equipment. Eighth Day encourages local artists to contact its art director or sign up for its open mic nights.

On Sundays, the dividers come down. Members rearrange the furniture and bring out chairs. The congregation faces the back of the room, where a table covered in white and purple cloths and a wooden cross stand. Copeland, who wore jeans and a blue-white plaid shirt two days earlier, dawns a white robe with black sleeves and collar. The wardrobe change seems to be the only difference in Copeland. His shoulder-length, curly black hair frames his oval face. His powerful tone draws his congregation members to listen just as the baristas cannot ignore his orders. As he leads the sermon, he uses the same hand gestures and smiles as he does when welcoming customers.

Shirts showing 8th Day’s slogan line a corner in the coffee bar area: Drink coffee, do good. This is the motto of its coffee provider, Land of a Thousand Hills, which allowed 8th Day to also use. Land of a Thousand Hills provides community-trade coffee from Rwanda, Haiti and Thailand. Eighth Day pays twice the fair trade amount. Three dollars go to the third-world farmers instead of half that price, so farmers can make a sustainable living.

“There’s something really powerful about being able to go and buy something you use every day, like coffee, and know that you’re making a difference in the world,” Hunter says.

The building also offers a back room for studying or conferences. St. George’s church creates a nursery from a separate room during Sundays. On the patio out front, customers bask in the sun in wooden chairs. Copeland says more people, regardless of faith, discover ways to inhabit the building.

“We’d want the community to be able to use it across the spectrum of life and, obviously, that would include spiritual as well as other components because we believe in the holistic need of people,” Copeland says.

Copeland says everyone has opinions around religion, and he doesn’t desire to argue with those upset about 8th Day hosting a church. Both entities, while separate, build community, he says. The Christian perspective of loving God and your neighbor as yourself motivates Copeland and workers, some whom are members, in the shop and church.

“We just want to be present at the table, in the community doing good, blessing the community,” Copeland says. “For people who think that religion doesn’t benefit community, all I can say is this is what we’re doing.”

Article Source: http://www.ecollegetimes.com/student-life/drink-coffee-do-good-1.2822302

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