Richard Rohr's Daily Meditation

From the Center for Action and Contemplation

Week Forty-two

Ways of Knowing

A Strange New World
Tuesday, October 15, 2019

I grew up relatively sheltered in my Kansas home and in Catholic schools. However, over the years, life has provided me with countless opportunities to meet people whose different experiences and understandings have opened unseen doors and enriched my knowing. Moving out of our comfortable bubbles is essential to knowing God and reality in a self-critical way.

Presbyterian theologian and activist Robert McAfee Brown (1920–2001) wrote about what Karl Barth (1886–1968) referred to as “a strange new world.” Brown begins by telling a story:

A retired Air Force major, now a seminarian, went to a conference on “The Church and Central Africa.” As the talks proceeded, he got angry. One speaker, he reports, “was basically saying that the United States is greatly responsible for the suffering in third world countries.” . . . [He] went back to hear the African speaker a second time. His outlook was modified:

[The speaker] was showing us that our imperialism is often unconscious, done through economic arrangement. As Christians who have compassion, we need to know these facts, even if they hurt. . . . I came away . . . with a deeper awareness that we have to attempt to see the world the way others do. . . . [1]

What [he encountered] is what Swiss theologian Karl Barth described . . . [as] “The Strange New World Within the Bible.” [2] . . . When [Barth] approached the Bible, every bit of spiritual and mental equipment he brought to the task was shattered by that “strange new world” and that as a result he had to begin looking at both the Bible and his own world in a new way. . . .

Christians make the initially bizarre gamble that “the strange new world within the Bible” is a more accurate view of the world than our own and that we have to modify our views as a result. This means engaging in dialogue with the Bible—bringing our questions to it, hearing its questions to us, examining our answers in its light, and taking its answers very seriously, particularly when they conflict with our own, which will be most of the time. . . .

We must be in dialogue not only with the Bible but also with Christians in other parts of the world who read the Bible in a very different way . . . [especially] Christians . . . who are generally poor and powerless, victims of political and social and economic structures . . . that oppress them on all levels of their lives, while those same structures support and enrich us. . . .

When [they] listen to the Bible, they hear different things than we hear. It often seems as though they and we are reading different books. . . .

People like us read the Bible from the vantage point of our privilege and comfort and screen out those parts that threaten us. [People who have been marginalized] tell us that the basic viewpoint of the biblical writers is that of victims, those who have been cruelly used by society, the poor and oppressed. . . . Consequently, when they hear the Bible offering hope and liberation to the oppressed of the ancient world, they hear hope and liberation being offered to them as the oppressed of the contemporary world. If God sided with the oppressed back then, they believe God continues to side with the oppressed here and now.

Gateway to Presence:
If you want to go deeper with today’s meditation, take note of what word or phrase stands out to you. Come back to that word or phrase throughout the day, being present to its impact and invitation.

[1] From Sequoia, Northern California Ecumenical Council (September 1983), 5,7. As cited by Brown in his Introduction, 12.

[2] Karl Barth, “The Strange New World Within the Bible,” The Word of God and the Word of Man (Peter Smith Publishers: 1978, ©1928), chap. 2.

Robert McAfee Brown, Unexpected News: Reading the Bible with Third World Eyes (The Westminster Press: 1984), 11, 12, 13-14.

Image credit: Tableau No. 2/Composition No. VII (detail), Piet Mondrian, 1913, Solomon R. Guggenheim Museum, New York, New York.

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News from the CAC

New Faculty

We are delighted to announce the addition of two faculty members to the Center for Action and Contemplation: Barbara Holmes and Brian McLaren. Many of our Living School students and Daily Meditation readers are already familiar with their powerful teaching.

Author of Joy Unspeakable, Dr. Holmes is committed to the struggle for justice, healing the human spirit, and the art of relevant and radical creativity. As Richard says, “There are people who talk about God, and there are people who know God. Barbara is the latter.”

A former pastor and English teacher, McLaren seeks to nurture "a new kind of Christianity" that is just and generous and collaborates with people of all faiths for the common good. Brian engages in contemplative activism focused on caring for the planet, seeking justice for the poor, and working for peace.

We look forward to hearing from Barbara, Brian, and the rest of our faculty—Richard Rohr, Cynthia Bourgeault, and James Finley—at the final CONSPIRE conference in May 2020. Sign-up to receive more detailed event information when it’s available.

Old and New: An Evolving Faith 

2019 Daily Meditations Theme

As you witness so much division, fear, and suffering in our world, you may wonder what path—if any—there is toward healing and hope. Perhaps your church or faith has been important to you, but now you may be questioning if it is still a trustworthy or relevant guide. Does Christianity have anything of value left to offer?

Franciscan Richard Rohr suggests that there are good, beautiful, and true gems worth holding on to. At the same time, there are many unhelpful and even harmful parts of what has passed for Christianity that we need to move beyond. In his Daily Meditations, Father Richard helps us mine the depths of this tradition, discerning what to keep and what to transcend.

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Inspiration for this week's banner image: Perhaps it was the strangeness of the setting, perhaps it was the power of the moment, but, as I stood there, those stones began to speak. It was a clacking sound, a clattering sound, like the fluttering of wings, the descent of birds, the pounding of a hundred thousand hooves across the frozen tundra. —Kent Nerburn