M u s i n g s - o f - a - G e n t l e - C y n i c

M u s i n g s - o f - a - G e n t l e - C y n i c
Staying actively engaged in the interpretive process of renogotiating our lives

An Invitation to the Practice of Gentle Cynicism


This gentle cynic invites you to take a tour of his episodic public journal (blog)--if you wish--where he share his practice of gentle cynicism. This practice does not follow the modern concept of cynicism, but a philosophical way of living with ancient biblical, classical and medieval roots. It takes the form of a dynamic filter between one’s full self (to include one's community) and the world, like shifting chaff from wheat. Moreover, it is a search for what is best (or simply good) rather than what is simply accepted, and what it means to actually participate with or work toward God’s Shalom while differentiating what misses the mark (illusions). By "Shalom", he seeks a vision of God's promised and emerging wholeness, peace, grace, wellness, wisdom.

Gentile Cynicism is thus a way of training the whole self (soul, mind, body) to actively discover and experience more fully the vibrant, flowing, and invigorating reality of God's creative energy and purposes, and less the draining emptiness and forthcoming bitterness of a fragmented world. It is a way of moving through (not stepping away from) tensions where there is a complex array of easy-to-get-to thin practices, answers and ideals on one side; while on the other, profound, thick sources of questions and insights that invite persistent souls toward the way of becoming more fully human.

A gentle dealing with the limitations of my world juxtaposed with the social and moral issues of the day filtered through the Christian narrative and social ethic--the church of Jesus Christ

Saturday, December 23, 2006

Triadic Mindfulness

Faith, reason, and experience have played major parts in the construct of human thought, ideas, and solutions. They have been at the heart of the tension between the freedom of self and the fate of circumstances. Even so, dominating the human landscape are copious examples of confining individualist thinking towering over families, organizations, governments, societies, and cultures at the expense of other rich and varied world views. Inflated egos, lust, anxiety are strong motivators which block individuals and cultures from being thoughtful. Thankfully, the choice can be made to be thoughtful individuals and groups who seek to infuse richness into the mix, so as to churn slow, dull minds into more active, imaginative, environments.

A current example: Today, we Americans (especially, led by the present US Administration) failed by not listening to the Islamic culture before and after the event of 09-11-01; and instead, reacted in anxiety to our “own” interest of economy. We were challenged to resume our lives rather than reflect, and to shop instead of grieve. Our nation continues to live in a multi-leveled quandary stemming from a deficiency of thoughtfulness in the days after 9-11.

We would do well as Westerners to listen to the thought streams of the East and not to forget the epochs of learning from our own West. First came . . .

credo ut intelligum,

I believe in order to understand.

“Faith seeking understanding”

Then followed . . .

cogito ergo sum,

I think, therefore I am.


And now, for our generations, coined by Eugen Rosenstock-Huessy . . .

respondeo etsi mutabor.

I respond, although I shall be changed

Eugen Rosenstock-Huessy commented about the three in their order: truth is divine and has been divinely revealed; truth is pure and can be scientifically stated; but now, "truth is vital and must be socially represented." God spoke first and continues to speak. Life listens, reasons, and responds. One alone is insufficient; all three form a triadic completion.

Holy

Self / World

When there is a rupture or void in the “reality” of the self/world, the Holy is present to heal, redeem, save. The natural process is seeking, scanning in a most primal form—faith. Thinking—reason makes its way in the deliberations, while the hidden Holy continues to seek a way of entering the space. Unless one (individual, group, society, culture) gets stuck (losses the ability to pursue thoughtfully and hear what the Holy is speaking), the rupture or void is gradually filled with something which gives meaning and energy for which to respond appropriately. The whole process may well be painful and risky, however vital and necessary change is always difficult. Moreover, in the course of time, it becomes verifiably interpreted.

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Daniel Seifert
Harrisonburg, Virginia, United States
Reared in Hamilton OH, served as an altar boy, excelled as a Boy Scout, an aviation enthusiast, and a golfer; joined the U.S. AF in '77 and stepped out in a lonely world. In '80 I encountered the Story of Jesus in a big way which began to transform me in all aspects. Aware of God's kingdom, I discerned a call to ministry and studied at Trinity College. Married in '87, taught mid. sch. English. Later I began pastoral work in Richmond, VA, was ordained in '92 in a Baptist trad. In '93, I encountered ministry with a meta-church structure until '97, when I took a sabbatical and followed a path of enrichment, taking on classic spiritual disciplines and the broadening of my theological horizons while applying doubt to my advantage. Moved in '98 to Harrisonburg, VA, and consulted in two industries. '03 I worked out some significant formational projects at Eastern Mennonite Seminary (MDIV) seeking to inch my way into something missional in purpose while responding to the ongoing emerging church conversation and being more cognizant of God's Kingdom coming non-violently into a chaotic, fragmented and violent world filled with harsh realities and challenges.
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