The University of Kansas is a major comprehensive research and teaching university. The university's mission is to lift students and society by educating leaders, building healthy communities and making discoveries that change the world. Skip to main content. George Diepenbrock. KU News Service. Follow gdiepenbrock. Miller said Sheldon's communication skills helped make his overall message effective. Subscribe to KU Today. Census: Inequality grew, including in heartland states. The oceans are taking a beating under climate change, U.
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Search by title, catalog stock , author, isbn, etc. Save on Slightly Imperfect Fab Friday. In His Steps. By: Charles Sheldon.
Wishlist Wishlist. Advanced Search Links. Product Close-up. Add To Cart. Add To Cart 0. Mass Market Book. It was so unexpected, so entirely contrary to any thought of any person present that it offered no room for argument or, for the time being, of resistance. In His Steps , 6. An incongruous and unsettling figure, uncomely and uncanny, disturbs the Sunday serenity. Hitherto comfortable lives are turned upside down.
Jobs are lost, careers are abandoned, fortunes given away, businesses go under, divisions are introduced among friends and families, parents are turned against children; harmony becomes cacophony. What would Jesus do—if he ever showed up some Sunday morning? Turn things upside down. The last would be first, the meek and poor would inherit the earth, the hungry would be given good things, and the rich would be sent away empty Luke Do you think he would bring peace? No, not peace, but the sword.
No, he advocates hating father and mother for the kingdom of God. Instead of being confirmed in our ways and congratulated on our virtue, we would stand accused, looking for the log in our own eye rather than the sliver in the eye of the other. I could imagine, in the manner of the supernaturalist films of our day, like The Sixth Sense , leaving him nameless, an unknown and mysterious placeholder, thereby suggesting a miraculous appearance of Jesus himself come to the town of Raymond for a new holy week, during which he suffered and died again.
In His Steps
Taylor once famously described deconstruction as the hermeneutics of the death of God. He speaks simply, quietly, but the impact of his words is lost on no one. Things get deconstructed by the event of truth that they harbor, an event that sets off unforeseeable and disruptive consequences:.
Gradually the truth was growing upon him that the pledge to do as Jesus would was working out a revolution in his parish and throughout the city. Every day added to the serious results of obedience to that pledge. Maxwell did not pretend to see the end. He was, in fact, only now at the very beginning of events that were destined to change the history of hundreds of families not only in Raymond but throughout the entire country.
In His Steps: "What Would Jesus Do?" - Charles M. Sheldon - Google книги
It gradually, quietly overtakes us, grows on us, until at a certain point we realize that everything has been transformed. In a deconstruction, our lives, our beliefs, and our practices are not destroyed but forced to reform and reconfigure—which is risky business. In the New Testament this is called metanoia , or undergoing a fundamental change of heart. Our hearts are turned inside out not by a vandal but by an angel or evangel of the truth , the truth that we say we embrace but that now, up close, looks ominous, frightening, ugly, and even smells bad.
What if the truth smells bad? What if the poor, who are blessed in the kingdom, do not have the opportunity to bathe regularly? We sing songs to the truth as if it were a source of comfort, warmth, and good hygiene. But in deconstruction the truth is dangerous, and it will drive you out into the cold. We want the truth attenuated, softened, bathed, and powdered, like the smarmy depictions of Jesus looking up to heaven found on the covers of some editions of In His Steps. In the midst of the mindlessness of much commercial television, there are artists willing to speak the truth, in this case to honestly portray what I consider the very world that Jesus said constituted his mission.
The Wire is as complicated to follow as a Russian novel—which reflects the complexity of moral life itself—and, like Dostoyevsky, is as high minded and as tragic about the drama of good and evil. The Wire is a postmodern parable set not in the olive groves of ancient Galilee but in the streets of the contemporary inner city.
There everything Jesus meant by the kingdom, and everything Paul meant by grace and the new being, fights a losing battle with the powers of this world and with the whitened sepulchers whose fathers killed the prophets.
The Wire gives us an idea of how a deconstruction works. It simply tells the truth, meticulously, uncompromisingly, without disguise, amelioration, or artificial sweeteners. In a deconstruction, things are made to tremble by their own inner impulse, by a force that will give them no rest, that keeps forcing itself to the surface, forcing itself out, making the thing restless. Deconstruction is organized around the idea that things contain a kind of uncontainable truth, that they contain what they cannot contain.
Things are auto-deconstructed by the tendencies of their own inner truth. Then they have to reconfigure, reorganize, regroup, reassemble in order to come to grips with their inner tendencies—or repress them all the more mightily. The assembly ecclesia of the First Church of Raymond, Kansas, is called to re -assemble, to regroup, called to a new order, by a shocking Christlike street person who comes bearing the truth.
If the truth can make us free, as we all so readily agree, it cannot do so without a deconstruction, which is a way of making, or letting, the truth happen. The truth is not the stuff of edifying hymns, rather it is dangerous, dirty, and smelly business. To seek the truth is to play with fire and a way to get burned. Be careful what you pray for. Lord, give me the truth—but not yet! On my reading, which will sound a little too pious to impious deconstructors and downright impious to good and pious Christians, deconstruction is a theory of truth , in which truth spells trouble.
As does Jesus. That is what they have in common. The truth will make you free, but it does so by turning your life upside down. I have no intention of sending that strategy into early retirement or claiming that it has outlived its usefulness. We will need that strategy as long as there is hypocrisy, as long as there are demagogues pounding on the table that they have the Truth, which means forever. Indeed, I will not hesitate to make use of that strategy here. But I do want to supplement it with a complementary theory of truth. For while deconstructors have made important gains exposing the hypocrisy of temporal and contingent claims that portray themselves in the long robes of Eternal Verity, it is also necessary to point out that deconstruction is at the same time a hermeneutics of truth, of the truth of the event, which is not deconstructible.
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This is the truth that disturbs and that we tend to repress. When a deconstruction is done well, the truth or—what seems like the same thing—all hell will break out. Jesus Christ, Deconstructor! Imagine the scene: a miraculous reappearance of another Christlike tramp, of Jesus himself incognito, at Sunday morning services in the churches of America. So there is a kick in this bumper-sticker question that the Christian Right did not anticipate. It was posed by a man who looked kindly on the idea of a Christian socialism and pointed with admiration to the communal lives of the early Christians.
It contains a truth that will take by surprise those who wear it proudly on their T-shirts, those who repeat this question without quite knowing its history, who may just find themselves autodeconstructed.
In His Steps
What would Jesus do? He would deconstruct a very great deal of what people do in the name of Jesus, starting with the people who wield this question like a hammer to beat their enemies. Sheldon is evoking an old and venerable scene, one that—rightly— haunts the Christian imagination. We are always, constantly, structurally haunted by the memory of Jesus, by the unnerving prospect that one day Jesus will drop by, unannounced.
Jesus appears one day among the common people outside the cathedral in Seville, once again making the blind see and the dead rise.