하나님의 narrative - 실전 살아가기

일상을 살아가면서
(1) 하나님의 narrative 의 맥락에서 현 상황을 보는 눈을 항상 구하고
(2) 하나님의 눈으로 스스로를 돌아보고 반성(회개)하고, 
(3) 하나님의 narrative 에  발맞춰서 순종하며 살아가는 작업이 항상 필요하다.
 
지금 이 나이에 살아가는 일상은 더 이상 훈련이 아니라 실전임을 절실히 느낀다. 출애굽기에 나오는 가나안 정복전쟁에 비교될 수 있고 치열하게 싸워야 하는.    물론 지금 우리가 향한 '가나안'은 물질적 풍요의 땅이 아니라,  하나님 나라의 것들이 바로 세워짐을 의미하겠지. 
삶의 댜양한 상황 들을 마주칠 때, 지금을 어떻게 해석해내야 하는지 열심히 기도하고 공부하고 고민하고 생각하게 된다. 
지금 2024 년 5 월을 살아가면서 도움이 되는 것들 (아마도 리스트가 더 늘어나겠지)
(1) 책: The Practice of Prophetic Imagination - 읽고 있는 중.
(2) 책: Every Good Endeavor 다 읽었음
(3) Psalm 92 - 며칠 전 QT 말씀. 
(4) youtube 설교:  Counterfeit Gods => youtube 설교는 도움이 많이 되었고. 책 주문했음. 
(5) 책: passions of the soul - 읽으려고 함. 
(6) 책: Broken Signposts - 읽으려고 함. 
(7) 잊혀진 소망 (쟈크 엘룰) - 읽다가 잠시 휴식 중. 글이 어렵다.  아이아빠 추천으로 읽는데 어렵다. 
(8) 출애굽기
 
The Practice of Prophetic Imagination 에서: 
The destiny of Moses and Israel is to wait. That wait is marked by confidence in God’s fidelity; but it is by faith and not by sight. Moses can see the land of promise, but he cannot see how it will be given or received.
                                                                              ..................

On all counts, this narrative, with its move from wonder to wait, contradicts the narrative of self-invention, competitive productivity, and self-sufficiency. Israel’s life is a life that contradicts the way of the world:
•   Wonder instead of self-invention;
•   Emancipation instead of the rat race of production;
•   Nourishment instead of labor for that which does not satisfy;
•   Covenantal dialogue instead of tyrannical monopoly or autonomous anxiety;
•   A quid pro quo of accountability instead of either abdicating submissiveness or autonomous self-assertion
; •   Waiting instead of having or despair about not having.
At every accent point in the narrative, the tradition of Israel asserts that the dominant narrative of the world is not adequate and so cannot be true. It cannot be adequate because it omits the defining resolve and capacity of YHWH, the lead character in the life of the world.

3. In the New Testament and the Christian tradition, the ancient story of Israel is retold with reference to Jesus. This is not to say it is a better rendering that supersedes that of Israel; of course not. It is only to recognize that it is a different rendering, but one that cannot be understood without reference to the more ancient rendering. In Christian tradition,
•   The wonder of creation is cast as the wonder of Christ’s birth, surrounded by angels and guiding star;
•   The requirements of covenant are exhibited in the public ministry of Jesus and in his summons to discipleship. As Israel is called at Sinai to a distinct identity, so Christ’s call to discipleship is a summons to join his alternative practice of reality. Because his summons contests the dominant regime (the empire of Rome), he was executed (crucifixion) by the empire through which the dominant narrative has its Friday moment of prevailing.
•   His resurrection (and ultimate return in power) is an act of waiting on the part of the church for gifts that are yet to be given and promises that are yet to be kept.
I have no wish to force Israel’s narrative into the categories of Christian formulation or to insist on exact counterpoints between the traditions. My intent is only to suggest that the ancient narrative of Israel—retold in Judaism—and the Christian rendering of the same narrative share, in the face of the dominant narrative, a peculiar narrative made peculiar by the character who occupies center stage.28 It is, of course, impossible to tell this story without the defining agency of YHWH who is decisive in every point of the story. It is for that reason that every critical attempt to discern or “explain” the story on historical grounds is bound to be inadequate and to fail. There is no story without the character of YHWH. At the same time, we must recognize that the telling of this story is an enormous act of imagination. It is on the lips of the storytellers that YHWH takes on life. It is always easy enough for adherents of the dominant story to dismiss this alternative narrative because YHWH, the defining agent in that narrative, does not even register in the categories of the dominant narrative. Thus it is the work of endless reperformance to continue to make this alternative account of reality available and persuasive. It is for that reason that the narrative itself, in Exodus 12–13, takes such care to instruct about the proper reperformance of the narrative at Passover. It is for the same reason, moreover, that Paul twice underscores the traditioning process alive, once with reference to the crucifixion-resurrection and once with reference to the Eucharist as the matrix for the narrative (1 Cor. 11:23–26; 15:3–8). Prophetic preaching depends upon the regular reperformance of this narrative that presents YHWH, the agent of wonder and nourishment, the giver of commandments who presides over our waiting, as the defining reality of the world. It is this retelling that creates an environment for prophetic preaching. And where the narrative is not kept available and persuasive in all its scandalous force, prophetic preaching has little chance of being either uttered or heard.

Brueggemann, Walter. The Practice of Prophetic Imagination . Fortress Press. Kindle Edition.