Raymond Winling, "Movements of ideas: challenges and stimuli". By Fabián Massa.

Translated from Spanish to English with Google Translator.


Note of Contemporary Theology 2.
1. THE EXISTENNIALIST ANTHROPOLOGY.
           
Existentialism criticizes the excesses of idealist systematization [1] or scientist [2]. The so-called philosophies of existence try to conceive the human condition, not only the fact of Being but also how to be: "Man, it is pointed out, is realized with interiority, as consciousness and freedom, opening to others." Man as "social being is realized in contact with other men".

The philosophers of existence strive to discover the universal structures of existence, the existential ones, such as:

to. The being-in-the-world,
B. The historicity,
C. The temporality,
D. The finitude,
and. Being for death.

They emphasize the incarnate character of freedom and human thought, the fact of being present in a world already humanized, the responsibility of man, author and actor of history, the importance of the event, whose founding novelty is a source of progress. Existentialism is centered on man, and rejects everything that limits them: "Tradition, Religion, preconceived ideas"

In L'être et le néant, J.P.-Sartre explains that in man existence precedes essence. While other beings are subject to the determinism of laws, MAN IS first of all; Then it becomes this or that.

            It seems that for Sartre, Man is the measure of everything:

to. Man is first and foremost and then decides to be this or that.

B. Man is partly the product of his social and material conditioning, but he chooses his way of being. Man is chosen, not in his being, but in his way of being.

C. Not only man has freedom, but freedom is absolute. Sartre puts "Freedom" above all other value (good and evil - it is understood also the values ​​enshrined by religion and tradition).
           
Albert Camus, who was more literate than philosopher, in his works manifests his preoccupations by the feeling of the absurdity that is felt before the irrational aspect of the world and before everything that escapes of the rational explanation [3]


2. INFLUENCE FOR CHRISTIAN THEOLOGY

            For Christianity, absolute freedom as posed by existentialism does not exist. Biblically, the natural man is a slave to the Empire of Sin and Death (Romans 6:17, 6:20), from which Christ delivered us by His sacrifice on the cross (Hebrews 2:14) and brought us into His Kingdom. But being free from the world, we are servants (slaves) of Christ, who do His Will (or at least we try, Ephesians 6: 6) and no longer submit to the passions of the World, "As free, but not as having the Freedom as a pretext for doing evil, but as servants of God. " 1 Peter 2:16.

Sartre's reading of "Freedom" is to remove all limitations on "Freedom", while Camus raises the need to start: "all the consequences of the absurdity that derive from religion", in order to choose to live according to To the appetites of the I, of the "Flesh" evangelically speaking.

The Word of God puts limits to "Freedom", Paul explains "Everything is lawful to me, but not everything is appropriate; Everything is lawful for me, but everything does not build. " 1 Corinthians 10:23. In order to lead a Christian life as God pleases, "there are things that we no longer ought to do" that is, that although we have the freedom to do them, we are taught that they are not good for ourselves and we are exhorted to remain "This side of the line":

to. But fornication and all uncleanness, or covetousness, do not even be named among you, as is fitting for saints; Ephesians 5: 3

B. Neither dishonest words, nor foolishness, nor truhanerías, that do not agree, but rather thanksgiving. Ephesians 5: 4

C. Therefore, brethren, we beseech and exhort you in the Lord Jesus, that as ye have learned of us how ye ought to conduct yourselves and to please God, ye should abound more and more. Thessalonians 4: 1

            "On this side of the line" marks a division between opposites: Absolute Freedom is perceived by Christianity as "Debauchery" = Sin; To which the Holiness of a surrendered life to Christ faces. In addition, this anti-Christian idea of ​​"Absolute Freedom" resulted in one of the most courageous "Movements of Ideas" against faith, Atheism, which added a "turkish return" to the already hard work of the Church to evangelize the world , Making it more difficult.

3. THE THREE CURRENT PHILOSOPHIES OF THE EXISTENCE AND THE PROBLEM OF GOD.
           
A. The Atea Current

Existentialism, is a non-religious current for which being-in-the-world is the last word on man. God can not exist because man is absolute freedom. Camus proposes to question the World (attitude of rebellion before the imposed), an attitude of defiance before a reality that surpasses the man. Camus agrees with Sartre that the man has to take his liberty and leave the speculations about freedom in itself. Existentialism proposes to defend freedom, to reject "slavery of habits and prejudices" within which "limits" freedom is obviously religion. God can not exist because man is absolute freedom, if God limits me, I remove it from the World and sanseacabó the problem !! Atheism in its purest form.

Camus clearly declares himself to be atheist and proposes to draw all the consequences of the absurdity which derive from religion. G. Bataille, (formerly "fervent Christian"), regards the denial of God as the only option worthy of man and in conformity with reality.


B. The Theistic Current

to. Contrary to the atheistic current, Kierkegaard says: "God is not an idea that is demonstrated, but a being in relation to which one lives."

B. G. Marcel says: "Faith in a personal God responds to a requirement inscribed in the very heart of man; The experience of fidelity sets us on the path of invocation of the absolute You. "

C. For K. Jaspers to go through boundary situations (suffering, failure, death) elevates man above himself and the world and makes him reach absolute Transcendence.


C. Heidegger's position
         
Heidegger says that philosophy treats the difference between Being and beings, awakens in us the idea of ​​the divine, brings forth the dimension of the sacred and opens the space for an eventual encounter with the divinity.


4. A MESSAGE TO ATHEISTS

The first thing I would say to atheist friends is that God does not restrain anyone's "Freedom", but even allows us "to choose [4]" not to believe in Him. The problem is, I think, that they are angry That God may impose upon them some rule to allow them to enter the Kingdom of Heaven and that in the depths of their soul they would wish to enter, but without ceasing to live according to their own rules. In short, behind all that impressive and elaborate philosophical discourse, sometimes difficult to understand, there is an almost childlike rebelliousness, carnal whims, spiritual immaturity or simply that they were not predestined, only God knows.

The second thing I would say to you is that denying God is giving you a lot of work because, according to them, it does not exist.

The denial of God as the only option worthy of man and conformed to reality. G. Bataille. To this statement, I ask some questions, did denying God produce a better reality? Does God deny reality, or is it religion that from closed fundamentalism does it? Many of the so-called "Atheists" are actually defrauded by religious systems, as are many believers. But we must all understand that structured religious systems belong to men and not to God.

God can not exist because man is absolute freedom. Sartre. God never prevented or prevents now absolute freedom ... He calls to a life of holiness (Leviticus 19: 2) and those who do not want (or can not, or were not called) to respond to the call can continue to live their lives as they please . Behind the statement in question, I personally see only rebellion disguised as Philosophy.

Take away all the consequences of the absurdity that comes from religion. Camus. Here I see confusion, Camus relates God to religion, but God is a subject and religion is a subject of men.

God manifests Himself as the God in whom He has prophesied that He would intervene in history and who has done it. He would show atheists in the same way that Paul did to the Greeks or the Jews, showing them the fulfillment of the prophecies. (Isaiah 42: 9, 44: 6-7, John 13:19).

In these few verses, we can appreciate how God is Lord of History, intervening, to bring liberation, redemption to his own and Judgment to non-believers. Liberation can be geo-political as it did in Exodus, spiritual (manifested also in the natural - freedom from sickness and death) when God became man in Jesus in the first century, or total as will happen in Revelation.


Through prophecy, God announces his active and unleashing participation of the Times and gives clear indications for men to recognize their touch in history. [5] As the author of Hebrews says, 1 God, who many times and in various ways spoke to our ancestors in other times through the prophets, 2 in these last days has spoken to us through his Son. (Hebrews 1: 1-2 NIV) in the NT Jesus also prophesies about the End Times, exhorting us to be attentive to Reality (Matthew 24: 32-35) and "Reality" concretized in Time (History) -political concrete and is announced on the Internet.


5. INFLUENCE OF PHILOSOPHICAL CURRENTS IN THEOLOGY

How to separate or prevent the influence of Philosophy in Theology or any other branch of human activity?
I searched for a definition of "Philosophical Stream" to help me respond and I liked this:

"The philosophical currents are the different disciplines that are applied according to the culture in which they live, throughout the history of philosophy, have been conforming various currents in all branches of philosophy. These currents were formed in the different periods of our history, having today complex disciplines and others not so much [6] ".

to. If man "A" says: "I believe in God", it is within a theistic current.

B. If, instead, man "A" says: "I do not believe in God or in any supernatural force", is within an atheistic current.

Although the person "A" does not know philosophy and its different currents of thought, in thinking and expressing their thoughts, it can be "framed" in any of the currents existing by a "B" observer who does know them.

Winling lists the influences of Philosophy in Theology in the last point of the reading and says:
In the Germanic cultural area, the philosophies of existence have had a profound influence on Protestant theology. Bultmann's theology, on the other hand, bears its mark very clearly. German Catholic theology, on the other hand, is tributary to this stream of ideas; K. Rahner and others have collected a few elements from the existentialist analysis.

In France theology has been fertilized and has been partially renewed thanks to contact with the religious current of existentialism or to contact with Protestant and Catholic theology, as practiced in Germany. This explains certain aspects of renewal and the appearance of a new problem in many areas.

Throughout the study of the subjects that I have had the pleasure of studying in FIET (Latin American Theology, Introduction to Philosophy and now Contemporary Theology), basically what we are studying is how the different currents of thought shape society and also the Church, by proposing each of them a different reading of reality and fundamental themes.


6. CURRENT OF DOMINANT THINKING IN TODAY'S CHURCH


About a publication I made in my blog on March 08/2015 http://www.tesorosdesabiduria.com/2015/03/reflexion-la-iglesia-evangelica-en-la.html

Taking into account the answer to the previous question, obviously the Church is influenced by several currents of thought, but in my opinion, especially by Postmodernity. I have tried to talk about these issues with Pastors, some simply refused to address the issue, others isolated me within the congregation and even one of them I miss the Church, that is to say, a real success !!

In March 2015, talking with a friend about how the Church is today, he recommended to me the article CULT, THEOLOGY AND POSMODERNITY [7] of the Theologian César A. Henríquez M., from which I transcribe literally a section:


Modernity valued and placed reason in a place of privilege as the only criterion of truth, but postmodernity has chosen to absolutize feelings [8]. The famous phrase of the philosopher Descartes "I think, therefore I am" went to prehistory and has been replaced by "I feel, therefore I am".


The postmodern world is full of "spiritualities" to the order of those who want to "feel good" inwardly. The solutions are not outside but inside each one, you just have to immerse yourself inside our inner world and extract the peace and happiness that there are. Since there is no future or utopias, we must not go forward, but inwards, to the private and the intimate. The world can not be transformed, you can only change yourself. To produce these changes it is essential to satisfy the sensory needs. Mikel de Viana points out that "what the mass media transmit is not" reality ", but a hyperrealistic spectacle aimed at arousing emotions as intense and fugases as possible [9] ...". The great postmodern concentrations are not motivated by ideas or projects, but by the search for collective sensations that are then expressed in the key of religion and spirituality [10]. "You do not have to think, you just have to feel." "You do not have to reason, you just have to experiment." "Put your mind blank and let yourself go." These are the slogans that are allowed to be heard and that promote a spirituality that is disconnected from reality and leads to an atmosphere different from that of human beings.


This emphasis on experience is easy to find expressed in the worship of the evangelical churches, which have made the sensorial the center of their celebrations. God is present "to make me feel" good ", to make me vibrate with joy, to provoke in me the strongest emotions, to" fill me "with peace. Praise, which now occupies more than 70% of the time of "worship," becomes a space of "spiritual psychotherapy," and the hegemony of the senses is made present by means of songs whose contents abound in such expressions as "feel "," Touch "," touch "," see "," fill "[11]. Pastors are not the theologians of these churches, but the musicians, composers and singers of the new "restored praise."


The Bible is subordinate to experience, which becomes normative for the whole church and the purpose of worship is to provoke and stimulate the emotions of worshipers so that they may experience the presence of God and be better believers. Spirituality is confused with "emotivism" and evasion of reality. Contemplation prevails over action and the individual over the collective. All this is nourished thanks to the sensorial music that is produced in the middle and the ability of the directors to bombard the searchers of "instant nirvana" emotionally. Gisela Yohannan, referring to this type of celebrations says:



"Often the first impression, the applause, the testimonies, the adoration, the call to the altar, the exercise of the gifts, etc., seemed as real as those of a true revival or true action of the Holy Spirit. But unfortunately after a few visits I realized that a lot of this was created and recreated just like pressing a button [12]. "

The ancient legacy of the reform expressed in the verbal exposition of the Bible has given way to the moments of praise that represent the most important and the axis on which the worship revolves in postmodernity. Plutarco Bonilla warns us against this reality by warning us that:

... are disturbing some phenomena that are proliferating between the evangelical church, one particular of these phenomena is very disturbing. We refer to the displacement of Sacred Scripture towards secondary positions, in favor of the enthronement of the Christian experience: feelings.
                
This liturgical inclination magnifies the mystical experience, since it guides the celebrations towards the production and search of sensations and emotions that very well can help to feel good to the moment, but whose benefits do not have any type of transcendence in the life. Jorge A León, pastor and psychologist emphasizes that "the mystical experience is the spiritual experience of mentally healthy believers, (but) mystical delirium, on the contrary is one of the clear manifestations of mental illness."

Worship in modernity was marked by reason, while in postmodernity by emotions. The first taught us to worship with the brain, the second with feelings.

It helped me a lot to read this article, because ye perceived many of these things but every time I decided to talk about them I found myself, most of the time, without a valid interlocutor. Now I understand that perhaps I am "out of step" wanting to "reason things" at a time when 95% of the Church "feels" them.

All this is fueled by the sensory music that is produced today in the middle and the ability of the directors to bombard the searchers of "Instant Nirvana" emotionally. In previous posts I have presented how the congregation is manipulated (usually unconsciously) with songs where choruses are repeated as litany for long minutes [1]. People confuse this alpha mental state [2], which is totally physical and linked to the allegory (sensations) with a state of "Spirituality".

Praise, which now occupies more than 70% of the time of "worship" Music has displaced The Word, the consequence is clear: In a congregation I visited recently, his pastor (the same for 20 years) did not Can preach more than a few verses per worship, without touching more than basic (important, but elementary) themes because their congregation can not digest "a more consistent meal." Then this pastor should give them milk instead of food (Hebrews 5:12) and return to the primary, fundamental themes, such as repentance from works that lead to death, faith in God, instruction in baptisms, the imposition of Hands, the resurrection of the dead, and eternal judgment (Hebrews 6: 1-2 NIV). The theme is that this pastor has not realized that he himself has contributed to the current state of the congregation, after all he has led them for 20 years ...

The state of this church is similar to most, because many have the same system of inductive and easy education, applied to a population that reaches the Path without an educational base, only produces that they can never understand the Bible for themselves, Being 90% of them Pastor / Leader dependent.

The current trend is to show love without demands: "Let us not ask the brothers to study, to read the Bible, to be trained, not to put a burden on them. On the contrary let us make everything easier "But this is not love but overprotection [3].

The author of Hebrews already had this problem in the 60's of the first century. He wanted to be able to pass his flock from the subjects of Hebrews 5 to Hebrews 6, and is what most pastors yearn in their heart today. How is it achieved? Changing the strategy, sowing something different to what is sown today; The seed that will produce the change is called the Word of God and the system of sowing is Systematic Study of the Scriptures.

The Law of Sowing says that what is sown is harvested: If we continue with the music and songs of Hillsong United and all the moved Christian show + cults of power (without power) cults of miracles (without miracles), visits of Prophets (Which prophesy only good economic-financial news), cults of the basics (no more than 4 verses and two concordances), begging the brothers that "Even if it is read 2 verses per day [4]" we will get more than Which we already have.


It is time to change, as we continue giving the spiritual bottle to brothers who have gathered for more than 20 years and still do not understand anything, for many, the Great Tribulation has already begun: E.I. [5] has already killed more than 2,000 Christians in recent years.

The formation of Ministers and Teachers with a solid solid Theological basis, as studied in FIET, is the only way out for a Church that is secularized by postmodernism, neo-Pentecostalism and the False Teachers who have made the House of God one Cave of Thieves.


Week 70 is about to start anytime, do not stay outside.


Raymond Winling, "Movements of ideas: challenges and stimuli". By Fabián Massa.
Note of Contemporary Theology 2. RAYMOND WINLING

[1] http://www.lasemana70.com/2015/03/reflexion-los-mantras-en-la-iglesia.html http://www.lasemana70.com/2015/03/reflection-mantras-in- Evangelical.html
[2] Just as Beta brain waves are associated with being active, the Alpha state is experienced as feelings of well-being, in particular, not being subjected to pressure.
[3] http://www.lasemana70.com/2014/03/reflexion-sobre-proteccion-como-una.html http://www.lasemana70.com/2014/03/reflection-over-protection-as- Distorted.html
[4] http://www.lasemana70.com/2014/09/reflexion-plan-para-leer-la-biblia-en.html http://www.lasemana70.com/2014/09/reflection-42- Years-to-read-bible-by.html
[5] E.I. = Islamic State


[1] "Idealism" considers the idea to be prior to matter. The example of the painter who imagines a painting that he then plasma on the canvas. Hegel brought idealism to the absolute by considering both idea and matter as rational: "The real is rational, the rational is real." Note 16 footnote David Roldán.
[2] Scientology: Movement that gave science all authority, science as "quasi religion." Ibid.
[3] Existentialism is precisely characterized by thinking the non-rational, which is beyond any system of thought, that is, the absurd, and the non-planning of the human being, man is free and can be realized in multiple ways, Nobody can define it, but himself. David Roldán.
[4] A way of saying, without pretending to enter into the debate of predestination and Grace.
[5] I have the link of a Post of my authorship in one of my Blog on the subject: http://www.tesorosdesabiduria.com/2016/11/study-profecia-historia-liberacion.html
[6] What is the best thing to do?


FOUND OF PAGE 7 - 12 BELONG TO THE ARTICLE OF HENRIQUEZ
[7] Paper presented in the Theological Consultation: "The Church in the face of the challenges of postmodernism", convened by the Associated Evangelical Seminary from 4 to 7 April 2002.
[8] New Evangelization Team Pastoral notes before postmodernity. Revista SIC. Year LVIII / No. 579. Caracas, Venezuela. November 1995. p.404
[9] Mikel de Viana. The body: sweet jail of Narcissus. Revista SIC. Year LIX. No. 588. Caracas, Venezuela. September-October 1996. Page 342
[10] Escobar Samuel and Salinas Daniel. Page 221
[11] Op. Cit. Page 213
[12] Yohannan Gisela. Revival, imitation or reality. Pastoral Notes Magazine. Vol. Xiv. No. 3. P.32

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