Reading the Signs of the Time: A Lecture for SELF

Reading the Signs of the Time: A Lecture for SELF

Kim Yong Bock (19-20 July)

My presentation will discuss the issue of globalization and its challenges to the ecumenical movement. The focus is globalization as a process of destruction of Life (human life as well as life in the cosmos) and consequent suffering. The subjects of Life (people / Minjung) are to resist destructive forces of life. Globalization is to make the whole globe into one integrated whole. Forces of integration are very strong, making the whole world into one. In the context of globalization we cannot talk about Asia without talking about other parts of the world.

Dynamics of Integration:

The first dynamic of integration is the imperial political power (imperialism - ideology of an empire), such as USA, which always wants to become the dominant hegemonic and power. The second integration is the western colonialism - a domination of countries of the South (political, social and economic). It is an expansion of western industrial capitalism. Even after their gaining independence, the colonized countries adopted a western form of modernity in their development process. The model of independent nation has been that of modernity (neo-colonial domination), which has been manifest in education, life-style, culture, etc. Military is regarded as the modernizing elite. Such military-driven modernization is advanced by the USA (in Indonesia, Korea, Philippines, Brazil and Nigeria) as a development. Modernization now also comes about in information, communication and intelligence. Cybernetic communication affects the financial markets of the world through hi-tech electronic transactions.

Concept of Ecumene:

The word, Oikoumene (Ecumenical), is made up of two Greek words: Oikos (household in a family, in society, in country, in a globe, that is, cosmos). It is the household, which is a place we live: a household of Life. The second word is Meno (to inhabit, or to live). Thus, "Ecumenical" means how to live in the household. Household of life is on the local/village community, national, regional, international, and finally cosmic levels. The ecumenical movement thus means that all human and other living beings are to resist against all forces that destroy the household of Life.

New Geo-Politics: New Concept of Time & Space

The world is organized according to time and space. For example, Industrial society is organized according to a certain time frame for workers and to the work place. Time and space is determined by the powerful, that is, managers of the industry. But all life should have their own decision of their own time and space. Mingjung is the subject to decide the time and space and not the powers to decide that for them. Time and space becomes the first object to be commodities in the market.

There are three modes of Time & Space: The three modes of geo-politics determine respective political economy.

a) Agrarian time and space is decided by nature. Natural time and natural space forms the mode of agrarian geo-politics.

b) Industrial time and space is another mode of geo-politics, but industrial time and space is arbitrary and controlled by the industrial powers. Society is organized by this concept of industrial time and space;

c) Cybernetic time and space is the newest mode of geo-politics. The cybernetic time is a speedy time, and has a tendency/characteristic of acceleration that has an impact on human consciousness. It has become so arbitrary that human beings find it difficult to respond. It is a virtual geo-politics. Such Cybernetic world has also created problems of exclusion and manipulation. Power of information in the virtual time and space is stronger than power of money

In today's globalization the three modes of geo-politics are fused into each other. The newest and most powerful geo-political mode of the cybernetic time and space dominates the others and integrate them into a newest geo-political dynamics.

The present unipolar military hegemony as a geo-political domination

Military strategic hegemony as a form of globalization now has manifested in USA. This is the new and present geo-politics. The USA develops nuclear weapons, bio-chemical weapons, weapons of cosmic space (in using science and technology to cause earthquake, flood, drought in order to control over others). So the global military situation is a uni-polar hegemony that uses these military strategies to control. Therefore, the ecumenical movements seek and ask for peace as a resistant over especially the USA military strategic hegemony. It is reported that the war in Kosovo is an omnicidal one, meaning an almighty and total destruction of life.

Currently there seems to be a military tension between USA and China. President Clinton invited the Chinese leader, Jiang Je Min, to Washington. Jiang Je Min attempted to negotiate a reduction in USA missiles, but Clinton refused. There was no willingness to slow down the missile race in North East Asia. Although China wants to modernize their military, they are not yet ready to confront the USA; and the USA believe it is better to continue to press the

issue now while China is still weaker. By 2020 the Chinese economy may surpass the USA economy, and it will be more difficult to manage China. It is in the interests of China not to undertake an overt confrontation at this time, but the USA is continuing its missile defense system experiments.

Some people think that the global military strategic hegemony does not affect other countries. However, it may not just have military implications, but also social, economic and political implications. For example, the Western countries export small arms to many African countries, including Rwanda. In this country the character of internal conflict has changed. A greater number of people are killed, and the social, cultural, and political situation is affected. The internal war became almost genocidal.

Economic life:

Globalization comes to the fore through economics. The world has become one global market, and almost everybody is in this market. Who has the power in the global market? Nation states are supposed to be strong in making economic policy; however, globalization makes the role of the state inefficient, limited, and politically undesirable. The World Trade Organization (WTO) is a concrete expression that the role of the state is substantially reduced in economic matters of Asian countries. WTO will not guarantee the interests of Asian countries. To overcome these limitations, many Asian countries have made bilateral trade agreements.

The extent of the role that the state takes in economic matters will depend on how democratic the country is. If a state is responding to the needs of its people, its power will be greater. A state must serve the people; otherwise it is serving global economic powers. We are now forced to accept the dictates of the Structural Adjustment Program, imposed upon us by the global economic regime. This means that when currency drops in value, the people of that country become poor. International Monetary Fund (IMF) and the World Bank impose such a system. In the final analysis, it is the transnational corporations, most of which are based in the West, who have the power are present in more than one nation, and transcend the laws and cultures that exist in any individual country. They respect no rules, and are subject to no laws. Their power becomes global. Because they do not belong to any country they are not accountable to the people. Therefore we should not be deceived by images that are created by the companies for shareholders. Their primary interest is profit making, and any other image that may be promoted is simply a marketing tool. Transnational corporations are a technocracy for those who believe that science and technology will solve all human problems manage a society. However, the reality is the opposite. Science and technology contribute to our problems. Now is a hypermarket, not a

market that has caused problems by shifting resources away from where they were created. We must analyze the destructiveness of the global market. Two areas in particular cause great problems: food and pharmaceuticals. As long as transnational corporations dominate the market, then people will be hungry. In the same way, people cannot afford expensive medicines, so we must use conventional approaches even through better medicines have been created. The government is against people's right to be healed.

Social relations:

The classical social conflicts are concerned with class, caste and race. In SCM we have been working against these classical conflicts. The global market makes these existing conflicts more intense. Logically, with the promotion of infinite competition, there will eventually be only one dominant group left in the world, because all the other groups will be losers. In the mean time many people die, and many communities are destroyed. In addition to the increasing intensity of classical conflicts, new forms of conflict emerge. Traditional solidarities are breaking down such as in Rwanda. The Rwandan people have lived in harmony for a long time, but in the global context one tribe is committing genocide against other tribe. Instead of conflict existing between the poor and the middle class, the middle class can now fight the middle class.

Violence is one of the key issues in society. Previously social security provided a safeguard for the people, but globalization is destroying it. NGOs are trying to develop human security, but they are short-circuited. These efforts cannot work without security of life as a whole. Security of life in a holistic sense would be a response to social violence.

Cultural life:

The dynamics of globalization is destroying cultural identities. Market values are replacing human values, but humans cannot be reduced in this way. Culture is an integral part of humans, as well as of other life forms. But our cultures are being made marketable commodities. Mass media creates its own culture. In the vision of God, our cultures are fully present; as the flowers of the kingdom.

Religious life:

The destruction of the identity of religious communities in the process of globalization creates a reaction in the form of fundamentalism. Christianity has adapted to capitalist culture throughout history. This brings a situation in which there emerge religious conflict between Asian religious community and

Christianity. We should propose a post-Christian faith in the sense that the faith transcends the Christian religious organization and ideology. Justice need not have such any religious affiliation: because justice is justice.

Ecology:

There is now no dispute that this is a problem of our ecology. It is not possible to continue industrialization and keep our ecology intact. Modernity is fundamentally anti-life. The scientific attitude is to domesticate and conquer nature for industry production. Even micro organisms are under scientific attack (genetic manipulation) in order that they may serve the market, to produce more profit. Modernity imposes a reductionist approach to life on the one hand; and its science and technology is mobilized to conquer the nature to exploit resources for industrial production. And the modernity is a basic rationale to exploit the nature for profit as it is mobilized by the market. The consequent destruction of our ecosystem is a threat to life.

In conclusion, the above-mentioned issues are all interrelated. Life means interconnectedness. Wherever you start you are touching the issue of life. It will lead to the exploration of many areas. New science should be an integrative ways to know the ways of life. If science and technology is used as a part of the wisdom for life and is not dominated by market forces, then we might have a chance to use it to transform life. We must have a vision of new life.

Sessions Interactions and comments:

There are alternative ways to deal with the cybernetic time and space. We cannot get away from it, but we must transform and overcome its domination. For example, human rights groups are using the Internet effectively in spreading information. Through an Internet, the SCM network can build solidarity to take common action. At the same time we are overcoming the power of the cybernetic system. By integrating human issues and needs with an Internet, people are not being taken over by cybernetics. People who train others to use an Internet are connecting this resource to people at the grass roots level; thereby transforming the Internet to serve people's needs.

We cannot remove ourselves from the reality of industrial production; therefore we must find our own alternative local economies, where the people can be self-reliant. Agriculture is under the dictate of industrial society, but it is possible to transform industry in such a way so that it serves life. Fusion of the three geo-politics means that industrial products can serve and respect natural way of life. A new integration is needed. The paradigm of life should be foundational framework upon which the geo-politics can be organized.

In the nation like Indonesia, the ethnic minorities were suppressed by ideology of modern nation state. Nation states, however, are becoming weaker, allowing globalization to instigate a new reality. During guerilla warfare of Indonesia independence struggle the military had a double function: war and economics. In the nation states this leads to corruption, so civilian control of the economy is required. Indonesia can no longer abide by the old concept of nation states in a new global context. A new harmony, therefore, must be found; there are new possibilities and new hopes.

Modernity holds that the individual has fundamental value and is absolute. In Leviathan, Hobbes argued that individuals compete for possessions. Therefore the state is necessary to limit and control humans fighting and killing one another. Modernity promotes unlimited individual freedom, which is contrary to the state necessary for humans to live in community. This is embodied in American politics. They have no concept of living together in justice and harmony.

Culture is an integral part of life and identity. Two attitudes can be taken towards tradition and culture: a person can be against anything that does not fit with their culture, or they can interact creatively with their new environment. The history of Asian civilization has been a history of how to relate to Western encroachment. When we receive Western culture our lives disintegrate. But if we are creative we have a different attitude, and we become a creative minority who integrates new ideas and practices.

There are many positions one can take regarding globalization. It is a debatable issue,but the signs of the times are clear that globalization is negative in the sense that it contains many powerful forces to cause death and destruction of life. In terms of power relations the powerful are dominating the world, there are no limitations or control over the dominant power. This is a threat to life. However, some countries experience globalization differently, making this an ambiguous situation.

People can live without transnational corporations. In South East Asian countries the best shops are the small shops. A special kind of relationship is built between the buyer and shop owner. A people-centered economy can be built; there would be temporary setbacks, but it is possible. Beware of "TINA" (there is no alternative), the language of despair. Life is about living in solidarity, not depending on what the market can provide. We cannot go back to the traditional past, but we must have our share of suffering and struggle to find a new kind of happiness.

Fertility science and eugenics is mobilized by the market for profit. Although fertility science was created to help the infertile, its uses have spread to

allow people to make decisions regarding aborting imperfect fetuses. However, transnational corporation and governments fund scientific research and biotech developments. If there is no possibility of profit, then the research will not be funded. So even aside from ethical questions, market forces dominate scientific researches. (Please refer to a short introductory book called "Biotech Century" by Jeremy Riftkins)

Biotechnological engineering is very selective. The consequences are often unpredictable. There may already be scientific knowledge available to treat diseases, but they are not being developed. Some even believes that HIV/AIDS might be an unpredictable consequence of scientific research, although there is no documentation to support this. Human disease is not always a natural virus; it is often related to genetic modification, chemical additives, preservatives, pesticides or others.

Nowadays, many people lose their jobs, and therefore their livelihood. This is a dilemma. Life would be better, if one did not have a job but could still live. How is it possible to have a job without being subjugated to a system of greed? Perhaps we can create our own jobs, make it a mutually helping system. Think about what the work and life and love are. It is not enough people are working for NGOs and in the helping professions. People in these areas are taking jobs for life, not for profit. What does it mean to share? Any action should be a universally valid action. If work is separated from meritocracy, then we will be liberated. We need to critically appraise the system, which oppresses people in their jobs, and to think and act creatively. Work is not limited to paid jobs; it is caring for life.

A Christian Faith Perspective to the Problem of Globalization

In 1983 the World Council of Churches (WCC) had a General Assembly the theme was "Jesus Christ- the Life of the world". The reason why they chose this theme was because the life on a global scale was under threat. Peace commitment was mainly directed against nuclear weapons. It was regarded that nuclear weapons are against God. Any nation with atomic bomb is against God. This is the strongest possible position one can take. Sustainability is not enough. The issue of justice and peace should be under the rubric of creation. It is an important way to stress the comprehensive character of the issue. Since then the WCC has carried a study on the theology of life. That program has been carried out 20 case studies, and is still going on.

Today we need to respond to globalization from ecumenical perspective, centering on the life. In the last year General Assembly of Christian Conference of Asia the theme was "Fullness of life for all". In 2004 the World Alliance of Reformed Churches will gather under the theme "Fullness of life". We can see that the issues are holistic, comprehensive, interrelated approach to life.

The life is becoming a new and comprehensive framework in ecumenical action and reflection.

One serious issue for today's youth is that the world is becoming complicated and we do not have easy scientific or philosophical alternatives, which are very much confusing and disturbing. In other sense this is a great opportunity. The civilizations are being broken down, and we are at the doorsteps of a new civilization in the future. The present globalization cannot continue, as it is; it must be reversed. But how do we go about changing the process. Even the Capitalists themselves are in dilemma and feel a great anxiety.

There is no goal and vision for life, just domination in the present globalization process. At times like this we have to resort to the fundamentals. For Christians, we go back to the Biblical text. This is one way to begin a new beginning. Sometimes texts are not written, sometime they are verbal, and the peoples in their countries have their own texts. We have to make a text alive. In the ecumenical movement our primary text is the Bible.

The first thing that we must do is to let the Bible speak for here and now. We have so much dogma, so much doctrine, so when we read the Bible we do not hear what the Bible really says. We only hear what our pastor, theologian says. We must forget our preconceptions. Let the Bible speak in response to the reality of globalization. We have to read the Bible with critical suspicion. Denominations read the bible to support their own doctrines. Some say, it is all inspired by Holy Spirit - which makes the Bible a very rigid book. In a real sense it is a Book of living community.

Testament means a covenant, a law book or storybook of your community. A covenant is a secular term, like a contract. We asked for a Covenant of Life. In Genesis chapter nine, after Noah, God renewed the covenant with the people. With all living things. The covenant was that there would not be destruction of life anymore. In the covenant God guarantees the lives of all living beings. This covenant has two important contents. On one hand there is justice, and peace. On the other side the term covenant is the Love. This is the essence of the Bible.

Kairotic reading of the Bible

This is what we call the Kairotic reading of the bible.

* We are to read the Bible texts here and now of the life.

* It is breaking into the present geo-politics to open the cosmos and history for New Time and Space for New Life.

* In Asia it is a multi-textual reading with peoples of Asia.

Read the Bible here and now as the spoken word of God. Do not read alone

but read in community! When you read "love your enemy, when he/she hates you" we are challenged and the empire is challenged as to the question of peace. It is changing your life, everything transformed! In this new space and new time, you enter into time of Jesus by loving your enemy. Most often our churches due to dogmatic reason do not do that.

God does not speak only through the Bible. God can speak here and now, not just in the written word. God can speak through you, through nature, and through texts other than Christian texts. This may be shocking to you! Christians have no monopoly of the word of God. If we have a monopoly, why do you believe in God - you become a god. Reading of the Bible means radically opening ourselves to all texts available for life. As long as it is enhancing justice and peace, all Asian texts are kairotic. The Bible is like spectacles, which helps us to see more clearly. We need to read other texts through such spectacles.

According to scripture, the world was like a jungle. When the Spirit of the Lord descends, Shalom emerged, and strong animals and small animals, and children, and adults together live in peace. Covenant means shalom. When we talk about reconciliation, it is a term to be used by the weak, by those who experience injustice. This means that we cannot speak of reconciliation without justice.

The people of God in the Bible had many festivals. The life is a feast; without culture it is not life. If our poor Asian people take 2400 calories a day, they say that there is no problem of hunger. According to the theology of life, it is not good. Life is not calculated according to calories. That is not life. Until I have a feast, with songs, dance, joyful noise. The biblical vision of life is in the midst of difficulties you have a feast - a source of hope and life. We have been reading the bible and theology book to justify patriarchy, racism, injustice, oppression, kill, and capitalism. The church does not keep the covenant in this way.

All our church things are only temporary. In real life these are only needed until you reach the fullness of life. You do not die for the institutional church; you die for justice, peace. I hate denominations; it means that churches are divided. This is not a church or Christian. This is a way I say, "I am a post-Christian believer", that is, to be a faithful person without dogmatic prejudices and without religious prejudices. You must overcome prejudices to become truly ecumenical, to affirm life, justice, peace.

Finally, the secular in modern times means a liberation of humans to domesticate and control the earth. If you look at the nature as divine, you cannot do conquer it. God made a covenant with all living beings that there would

be no more destruction of life as experienced at Noah's time. Humans are entrusted as stewards for caring of life. Living beings cannot be divided into distinctions between living and non-living. The rocks are organic part of the earth, for the earth is organic. God meant living and non-living together.

Questions:

When most of the verses are written in different context and time. We also need not to study all the details, but only get the wisdom to apply.

What does kairotic mean? How do we go back to biblical tradition when the global impacts are strong? Is Kairotic term a very abstract, or is there a particular time and space, and technique? If globalization is the destruction of life, so how can we communicate express the fullness of life?

It is often opined that ecumenism is very abstract and critical. No doubt it is better to be radical since we cannot avoid globalization, the Bible stress, "love is more stronger than justice" What is our response in this context?

"Kairos" is a Greek term, different to chronos. Chronos is linear time. Kairos is decisive time, or event. Jesus said the reign of God is at hand, but not as a linear accumulation, but comes here and now, decisively. Reading the Bible intervenes in usual perception of time and context of life. But a decisive experience in reading the Bible, and hearing the decisive word are important. It is not a matter of technique. However, usually theological schools teach/study the Bible in the normal chronos, centering on technical scholarship, wiping out the decisive character.

Privatization of the Bible is another problem. Bible is the book of the people. There are two ways that has been privatized - through reason and individual judgment. Pious privatization is problematic. It is like a private property, which is not to be shared. Faith as a private and individualistic experience is against the Bible. It is a covenant of a community of faith. Inner peace is a cosmic reality, not private. When we respond to the Bible, it was variously read and written against a background of imperialism. Jesus was speaking against the imperialism of his time. "The peace I give you is not that of military power, state religion, and political power; I give you the peace of justice. Peace for the people who are down trodden, and who are caught in the conflict". Equality is a modern concept of justice but equality never fulfils full justice. Love is the one that fulfills the full justice. Some propose distributive justice, that is, according to needs. The market distributes according to ability. These are useful concepts of justice. Biblical justice is for the least - until the least is happy, no one is happy. The justice is the other side of love. The justice and love is the core of life. In this sense the life is love and the love is life.