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Amazing Grace (Week # 3)

Amazing Grace (Week # 3)

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Published by Dixon Kinser

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Published by: Dixon Kinser on Jan 20, 2011
Copyright:Attribution Non-commercial


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 Amazing GraceWeek 3
This week were trying to turn the corner from historic hagiography to present dayaction. Wilberforces story is inspiring, but matters most as it spurns us to becomeabolitionists in our day the same way Wilberforce was in his.
Luke 22:47-53 47
While he was still speaking a crowd came up, and the man whowas called Judas, one of the Twelve, was leading them. He approached Jesus to kisshim,
but Jesus asked him, "Judas, are you betraying the Son of Man with a kiss?"
When Jesus' followers saw what was going to happen, they said, "Lord, should westrike with our swords?"
And one of them struck the servant of the high priest,cutting off his right ear.
But Jesus answered, "No more of this!" And he touched the man's ear and healedhim.
Then Jesus said to the chief priests, the officers of the temple guard, and theelders, who had come for him, "Am I leading a rebellion, that you have come withswords and clubs?
Every day I was with you in the temple courts, and you did notlay a hand on me. But this is your hour²when darkness reigns."
ave everyone share their name and whether they prefer peanut butterand jelly or peanut butter and honey.Going Deeper1.)
What is one thing that stuck out to you from the film this week? Wasthere any point that you had an emotional reaction? Why?2.)
 As a group summarize Foxs argument against abolishing the slavetrade. What were some of his reasons for keeping it in place? Do any of those reason sound like ones youve heard to defend practices in ourday? Explain.
ox has three main points:
irst that they have no evidence of the slaves themselvesobjecting to the slave trade. Second, that he hears slaves in the West Indies havegardens with pigs in them (I think its pigs) and that his constituents in Liverpooldont live that well. Thirdly, slave trade should be kept in place because the peopleof England seem unconcerned with it.Each has obvious problems regarding the Gospel. We use similar arguments whenjustifying low-prices at he expense of sweat shop labor and abused migrant workersas well. You may know of other places as well.
Consider together Dunders argument for gradually (he asserts that we should dissolve the slave trade, but gradually. This way it doesnt destroy the British economy) abolishing the slave trade and compare it 
artin Luther Kings letter from the Birmingham jail below. What arethe similarities? What are the differences? When is it OK to affect change gradually?
ing writes the section of the letter below to other clergy from the jail inBirmingham. It is in response to the white moderates assertion that he should pullback and take his time with civil rights.
must make two honest confessions to you, my Christian and Jewish brothers. First, I mustconfess that over the past few years I have been gravely disappointed with the white moderate. Ihave almost reached the regrettable conclusion that the Negro's great stumbling block in his stridetoward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the whitemoderate, who is more devoted to "order" than to justice; who prefers a negative peace which isthe absence of tension to a positive peace which is the presence of justice; who constantly says: "Iagree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by amythical concept of time and who constantly advises the Negro to wait for a "more convenientseason." Shallow understanding from people of good will is more frustrating than absolutemisunderstanding from people of ill will. Lukewarm acceptance is much more bewildering thanoutright rejection.´
Consider our text from Luke. Wilberforce tells Clarkson, You speak of revolution as if it is a safe thing. Why does he push back against Clarksons desire to radicalize and take up arms like they have inFrance and America?
It is like Jesus and Peter in the garden. Peter, like many of Jesus disciples hadseen many religious leaders talk of revolution and even ride into Jerusalemand cleanse the temple before they took up arms against Rome (JudasMaccabeus for example) When Jesus does these same things he does sobecause he is indeed calling for revolution, but it of a different kind. So, whenPeter draws his sword it is easy to see why. Is now the time Lord!! Now wefight, right? But no! Jesus response to this act of violence with healing. Saying,No more of this!, because by his death, he was going to defeat death andviolence not insight more of it.This is why Wilberforces response is very Christian. You cant defeat deathand suffering by inflicting more of it. To follow Jesus means we do as he did,defeat death with love. Thats how we change things. Thats how, as U2 says,we dismantle an atomic bomb.
Which bring us to point 55.)
ow can we enact Jesus Revolution of Love and be abolitionists inour own day? Consider the
Not For Sale
materials and talk about where

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