Walter Wink Quotes

Mundus vult decipi: the world wants to be deceived. The truth is too complex and frightening; the taste for the truth is an acquired taste that few acquire…. ….The world winks at dishonesty. the world does not call it dishonesty

Evil can be opposed without being mirrored. Oppressors can be resisted without being emulated. Enemies can be neutralized without being destroyed.

She would not have understood, then, that time is not linear but circular. There is no past, present, future. Roya was the woman she was today and the seventeen-year-old girl in the Stationery Shop, always. She and Bahman were one, and she and Walter were united. Kyle was her soul and Marigold would never die. The past was always there, lurking in the corners, winking at you when you thought you'd moved on, hanging on to your organs from the inside.

...Jesus did not advocate nonviolence merely as a technique for outwitting the enemy, but as a just means of opposing the enemy in such a way as to hold open the possibility of the enemy's becoming just as well. Both sides must win. We are summoned to pray for our enemies' transformation, and to respond to ill-treatment with a love that not only is godly but also, I am convinced, can only be found in God.

Violent revolution fails because it is not revolutionary enough. It changes the rulers but not the rules, the ends but not the means. Most of the old androcratic values and delusional assumptions remain intact.

Jesus abhors both passivity and violence as responses to evil.

for God's sake, let's be done with the hypocrisy of claiming "I am a biblical literalist" when everyone is a selective literalist, especially those who swear by the antihomosexual laws in the Book of Leviticus and then feast on barbecued ribs and delight in Monday-night football, for it is toevali, an abomination, not only to eat pork but merely to touch the skin of a dead pig.

Faith requires at times marching into the waters before they part.

I think people get excited about their perspective on sexuality because it gives them the feeling that, their failures notwithstanding, if they take a hard stand on what they consider to be godly, maybe God will be more merciful to them.

Neutrality in a situation of oppression always supports the status quo.

History belongs to the intercessors - those who believe and pray the future into being.

There is no one, and surely no entire people, in whom the image of God has been utterly extinguished. Faith in God means believing that anyone can be transformed, regardless of the past. To write off whole groups of people as intrinsically racist and violent is to accept the very same premise that upholds racist and oppressive regimes.

So many people, if the truth were known, live their lives on two levels. The principles they fight about are often at odds with the complicated and often frustrated lives they live. This is why there is so much intensity.

The 'peace' the gospel brings is never the absence of conflict, but an ineffable divine reassurance within the heart of conflict; a peace that surpasses understanding.

Unjust systems perpetuate themselves by means of institutionalized violence.

The polarization is such that the conservatives on this side have their prayer meeting and their choir meeting. And the liberals on this side have their prayer meeting and their choir meeting, and the two sides never get together and talk about it. The result is the tearing apart of the fabric of the body of Christ.

The issue is not, "What must I do in order to secure my salvation?" but rather, "What does God require of me in response to the needs of others?" It is not, "How can I be virtuous?" but "How can I participate in the struggle of the oppressed for a more just world?"Otherwise our nonviolence is premised on self-justifying attempts to establish our own purity in the eyes of God, others, and ourselves, and that is nothing less than a satanic temptation to die with clean hands and a dirty heart.

Violent revolution fails because it is not revolutionary enough. It changes the rulers but not the rules, the ends but not the means.

In the final analysis, then, love of enemies is trusting God for the miracle of divine forgiveness. If God can forgive, redeem, and transform me, I must also believe that God can work such wonders with anyone. Love of enemies is seeing one's oppressors through the prism of the Reign of God--not only as they now are but also as they can become: transformed by the power of God.

Let me speak to your boss" I said. Six magic words that roil deep in the bowels of anymore collecting a paycheck on a biweekly basis. It's like winking at a leprechaun: he has to give up his pot of gold, and yet no one knows why.

The ultimate weakness of violence,” observed Martin Luther King, Jr., “is that it is a descending spiral, begetting the very thing it seeks to destroy.

I cannot really be open to the call of God in a situation of oppression if the one thing I have excluded as an option is my own suffering and death.

No war today could be called just, given the inevitable level of casualties and atrocities.

The gospel, then, is not a message about the salvation of individuals from the world, but news about a world transfigured, right down to its basic structures.

Taken as a whole, the Bible clearly puts the emphasis on what pleases God—the point of worship, after all. To worship, says Walter Wink, is to remember Who owns the house.

Miracle is just a word we use for the things The Powers have deluded us into thinking that God is unable to do. (Walter Wink)

Neutrality in a situation of oppression always supports the status quo. Reduction of conflict by means of a phony “peace” is not a Christian goal. Justice is the goal, and that may require an acceleration of conflict as a necessary stage in forcing those in power to bring about genuine change.

The practical consequence of both of the teachings noted is to encourage homosexual promiscuity. Church members can engage in many short-term liaisons without raising questions about their standing in the church. We tend not to pry into one another's private lives. But if a man brings another man to church with him regularly, if they give the same address and show signs of mutual affection, then there is likely to be a scandal. The dominant effect of church teaching is to encourage secret, temporary liaisons without commitment and to discourage long-term fidelity.

The command to love our enemies reminds us that our first task towards oppressors is pastoral: to help them recover their humanity. Quite possibly the struggle, and the oppression that gave it rise, have dehumanised the oppressed as well, causing them to demonise their enemies. It is not enough to become politically free; we must also become human. Nonviolence presents a change for all parties to rise above their present condition and become more of what God created them to be.

The myth of redemptive violence is the simplest, laziest, most exciting, uncomplicated, irrational, and primitive depiction of evil the world has ever known…Its presence everywhere is not the result of a conspiracy of Babylonian priests secretly buying up the mass media with Iraqi oil money, but a function of values endlessly reinforced by the Domination System. By making violence pleasurable, fascinating and entertaining, the Powers are able to delude people into compliance with a system that is cheating them of their very lives.

There is nothing, from DNA to the United Nations, that does not have God at its core. Everything has a spiritual aspect. Everything is answerable to God. As

Divine judgment is intended not to destroy but to awaken people to the devastating truth about their lives.

Personal redemption cannot take place apart from the redemption of our social structures.

Just look at this landscape.' Fiete dipped his bread in his coffee substitute and winked at Walter. 'Coffin wood all the way to the horizon.

There’s a time to wink as well as to see 

Asking a Southern woman for plain hospitality was like winking at a leprechaun: She had to give up her pot of gold no matter what.

Loving confrontation can free both the oppressed from docility and the oppressor from sin.

I have seen enough of God’s wily ways with the Powers to stake my life on the side of hope.

Harboring enmity and seeking revenge only perpetuates the power of oppressors to lord it over their victims long after the deed was done. Thus, at the most fundamental level, forgiveness spells liberation for the victim

The failure of churches to continue Jesus' struggle to overcome domination is one of the most damning apostasies in its history. With some thrilling exceptions, the churches of the world have never yet decided that domination is wrong.

I began to realize that if violence was my last resort, then I was still enmeshed in the belief that violence saves. And that meant that no matter how much I might object to any particular form of domination, I was still trusting domination and violence to bring about justice and peace.

Walter Wink, professor of New Testament at Auburn Seminary, states: The crux of the matter, it seems to me, is simply that the Bible has no sexual ethic. Instead, it exhibits a variety of sexual mores, some of which changed over the thousand-year span of biblical history. Mores are unreflective customs accepted by a given community. Many of the practices that the Bible prohibits, we allow, and many that it allows, we prohibit. The Bible knows only a love ethic, which is constantly being brought to bear on whatever sexual mores are dominant in any given country, or culture, or period.43

The myth of redemptive violence is, in short, nationalism become absolute. This myth speaks for God; it does not listen for God to speak. It invokes the sovereignty of God as its own; it does not entertain the prophetic possibility of radical judgment by God. It misappropriates the language, symbols, and scriptures of Christianity. It does not seek God in order to change; it embraces God in order to prevent change. Its God is not the impartial ruler of all nations but a tribal god worshiped as an idol. Its metaphor is not the journey but the fortress. Its symbol is not the cross but the crosshairs of a gun. Its offer is not forgiveness but victory. Its good news is not the unconditional love of enemies but their final elimination. Its salvation is not a new heart but a successful foreign policy. Its usurps the revelation of God's purposes for humanity in Jesus. It is blasphemous. It is idolatrous.

Jesus does not encourage Jews to walk a second mile in order to build up merit in heaven, or to be pious, or to kill the soldier with kindness. He is helping an oppressed people find a way to protest and neutralize an onerous practice despised throughout the empire. He is not giving a nonpolitical message of spiritual world transcendence. He is formulating a worldly spirituality in which the people at the bottom of society or under the thumb of imperial power learn to recover their humanity.

One task the churches can undertake as the nation moves toward democracy is to increase the democracy in church structures themselves, including the ordination of women, the development of more representative and participative styles of church governance, and the repudiation of patriarchy. In many countries, churches cling to traditional authoritarianism, and are a hindrance rather than a help to democratization. It would be a major gift to the world if the churches would at long last condemn domination in all its forms, so that they may more adequately preach and embody Jesus' vision of God's domination-free order.

What does he have planned?” “He said it was a surprise, but apparently it includes all my favorites things about the city.” “That’s cute. Maybe it’ll be the refresher you guys need. It’s hard being apart for so long, especially when there is a super-hot ex-boyfriend living next to you.” I give her a pointed look. “And speak of the devil. Look whose truck just pulled into the driveway.” Amanda puts her drink on the coffee table and crawls on top of me, her knees digging into my stomach as she tries to catch a view of Aaron. “Will you please get off me?” “I want to see what he looks like. I want to see these muscles you speak of.” Amanda reaches the window, but I yank on her body so she can’t sneak a peek. “Hey, stop that, I can’t see.” “Exactly. He’ll catch you looking, and I don’t want him thinking it’s me.” “Don’t be paranoid. He won’t think that. Now let me catch a glimpse.” Pushing down on my head, trying to climb over me, she reaches for the blinds, but I hold strong and grip her around the waist, using my legs to hold her down as well. “Stop it.” She swats at my head. “Just a little looksy.” “No, he’ll see you.” “He won’t.” “He will.” “He—” Knock, knock. We still, our heads snapping to the front door. “Is someone at the door?” Amanda whispers, one of her hands holding on to my ponytail. “That’s what a knock usually means,” I whisper back. “Is it him?” Oh hell. “I have no idea.” I hold still, trying not to move in case the person on the other side of the door can hear us. “Answer it,” Amanda scolds. “No.” “Why not?” “Because if it’s Aaron, I don’t want you anywhere near him. You’ll embarrass me, I know it.” Amanda scoffs. “Don’t be ridiculous.” She pushes off me, her hand palming my face for a brief second. “I’ll answer the door.” When she places one of her feet on the floor, I hold her in place. “Oh no, you don’t. You’re not answering that door. Just be still, the person will go away.” Knock, knock. “You’re being rude,” Amanda says as she plows her elbow into my thigh, causing me to buckle over in pain. She frees herself from my grip and rushes to the door. Right before she opens it, she fluffs her hair. You’ve got to be kidding me. I don’t even have to ask if it’s Aaron because that’s just my luck. Also, Amanda makes a low whistle sound when she opens the door. “Amanda?” Aaron’s voice floats into my house. “Aaron Walters, look . . . at . . . you.” I sit up just in time to see Amanda give him a very slow once-over. “You were right, Amelia, he has gotten sexier.” What? Jesus! I hop off the couch, limping ever so slightly from the dead leg Amanda gave me. “I didn’t say that.” Amanda waves her hand. “It was in the realm of that. Come in, come in. We need to catch up.” Amanda wraps her hand around Aaron’s arm and pulls him into the house. When she passes me, she winks and squeezes his arm while mouthing, “He’s huge.” I shut the door behind them and bang my head on it a few times before joining them in the living room. I knew Amanda’s visit was going to be interesting

This blue one’s a smart’un. See how he puffs out his gut so you won’t cinch him tight? And then the saddle falls off later and you with it.” Cloyd laughed. “Better not let him hear you . . .” “He thinks he’s fooled us,” Walter whispered. He turned away as if he was done, then winked and quickly cinched in a few more notches. “I wasn’t born yesterday,” he said.

Walter Wink confidently exclaims, “History belongs to the intercessors, who believe the future into being.

History belongs to the intercessors, who believe the future into being. . . . By means of our intercessions we veritably cast fire upon the earth and trumpet the future into being. WALTER WINK, THE POWERS THAT BE

Put it to the test; which would cause the greater outcry, removing the American flag from your church sanctuary or removing the cross?

The new reality Jesus proclaimed was nonviolent. That much is clear, not just from the Sermon on the Mount, but from his entire life and teaching and, above all, the way he faced his death at the hands of the Powers. His was not merely a tactical or pragmatic nonviolence seized upon because nothing else would have worked against the Roman Empire's virtual monopoly on power. Rather, he saw nonviolence as a direct expression of the nature of God and of the new reality breaking into the world from God.

As Walter Wink writes, “Nothing is deadlier to the spirit of Jesus’ teaching on nonviolence than regarding it legalistically.

Hey, Mays," Jordan yelled from behind me. I grudgingly turned back around, my back straight and my face blank. "Yeah?" Jordan cocked his head to the side, his eyes burning into mine. "Jaz may be pretty, but you're fucking gorgeous," he called out loud enough for me to hear over the thumping base of the band. He grinned at me and the freaking winked. I hated and loved it when he did that.

An egalitarian society presupposes nonviolence, for violence is the way some are able to deprive others of what is justly theirs. Inequality can only be maintained by violence. The root of violence, moreover, is domination.

As we begin to acknowledge our own inner shadow, we become more tolerant of the shadow in others.

The “myth of redemptive violence undergirds American popular culture, civil religion, nationalism, and foreign policy,” argues Walter Wink.48 It underwrites the belief that killing and/or dying for the national interest is a sacred duty and even privilege. Service to the nation—especially military service, and particularly dying for one’s country—is the highest form of both civic and religious devotion.

Walter Wink, a professor of biblical interpretation, calls it the mere “theological” worldview as opposed to the incarnational worldview, which is authentic Christianity.1 When all of you is there, you will know. When all of you is present, the banquet will begin.

Two great critiques of modernity by biblical scholars are Walter Brueggemann’s Texts Under Negotiation and Walter Wink’s The Bible in Human Transformation.

She would not have understood, then, that time is not linear but circular. There is no past, present, future. Roya was the woman she was today and the seventeen-year-old girl in the Stationery Shop, always. She and Bahman were one, and she and Walter were united. Kyle was her soul and Marigold would never die. The past was always there, lurking in the corners, winking at you when you thought you’d moved on, hanging on to your organs from the inside.

In his book Unmasking the Powers, theologian and biblical scholar Walter Wink makes a very convincing case that this intuition about the inherent sacredness of creation is precisely what sacred texts are pointing toward when they speak of “angels.”*4 An angel, Wink believed, is the inner spirit or soul of a thing. When we honor the “angel” or soul of a thing, we respect its inner spirit. And if we learn how to pay attention to the soul of things—to see the “angels” of elements, animals, the earth, water, and skies—then we can naturally work our way back through the Great Chain of Being to the final link, whom many call God. Don’t waste your time deconstructing your primitive belief about pretty, winged creatures in flowing pastel dresses. If you do so, you are seriously missing out on what they are pointing to. We need to reconstruct, and not just continue to deconstruct. Then you will see angels everywhere.