Posts tagged with: makoto fujimura

Makoto Fujimura

Makoto Fujimura with his personal copy of The Four Holy Gospels at Acton University 2014

What does it mean for Christians to use our gifts to fulfill God’s purposes in cultural flourishing? Makoto Fujimura, internationally renowned artist, intellectual, and founder of the International Arts Movement, is well placed to address this question. In this edition of Radio Free Acton, Fujimura joins host Paul Edwards to discuss his art, his story of faith, and how a “culture care” mindset can change the way we look at a wide range of issues. It’s a wide ranging conversation, and you can listen via the audio player below.

You can download your own free copy of Mako’s plenary address from last week’s Acton University conference – “Culture Care: From Common Grace to Loving Your Enemies” -  at the Acton Institute Digital Dowload Store; it’s available in the “2014 Evening Talks” category. While you’re there, be sure to check out our still-growing collection of lecture audio from the conference; nearly 90 lectures are currently available for purchase including talks from the likes of Peter Kreeft, Peter Heslam, Judge Andrew Napolitano, and Ross Douthat, among many others. And don’t forget to check out For The Life Of The World: Letters To The Exiles as well in order to see Mako’s contribution to Acton’s latest curriculum series.

Additionally, you can follow Mako on Twitter: @iamfujimura; Be sure to check out the Radio Free Acton archive; And last, and certainly not least, be sure to follow the amazing @ActonUnicorn twitter feed as well. If Makoto Fujimura enjoys it, why shouldn’t you as well?

washington1One of the best books I’ve ever read on American history is Washington’s Crossing by David Hackett Fischer. I’ve always been an admirer of the painting Washington Crossing the Delaware by German American artist Emanuel Leutze. The painting of course has been criticized by commentators for its inaccuracy. Fischer notes in the first chapter of his book:

American iconoclasts made the painting a favorite target. Post-modernists studied it with a skeptical eye and asked, “Is this the way that American history happened? Is it a way that history ever happens? Are any people capable of acting in such a heroic manner?”

One of the interesting things that Fischer notes is that in the 1950s the painting was removed for a time from Metropolitan Museum of Art because “romantic history paintings passed out of fashion among sophisticated New Yorkers.” He also notes that “among the American people the painting has never passed out of fashion.” (more…)

In the current issue of Books & Culture, artist, writer, speaker, and cultural influencer Makoto Fujimura has written a review of Wisdom & Wonder: a fresh translation of the last 10 chapters of Volume 3 in the Common Grace set. Volume 1 is slated to be released in early 2013.

Fujimura begins the review expressing his indebtedness to Kuyper whose experiences cover a variety of areas reminiscent of Fujimura’s upbringing and are still very much relevant today though they were written more than a century ago:

As an artist of Christian faith with a father as a research scientist, brother as a Silicon Valley entrepreneur, mother as an educator, grandfather as a governmental official in the education department of postwar Japan (he was asked to document the aftereffects of the atomic destruction in Hiroshima two weeks after the bombing), and wife as a psychotherapist, I am indebted to Abraham Kuyper. Who else could cover the range of disciplines, as in a vast sweep of historical reflections, to integrate them and begin to make sense of the way they cohere?

One of Kuyper’s distinctives was addressing the modern day “secular vs. Christian” debate. He did not advocate for any division in areas of life in terms of their ownership. In fact, one of Kuyper’s most famous quotes is, (more…)

Occupy All StreetsOver at the Patheos Evangelical Portal, I write about “How Christians Ought to ‘Occupy’ Wall Street (and All Streets).” My argument is that the occupiers that ought to be foremost in the minds of religious leaders are those who “occupy” their pews on Sunday mornings and jobs in the world throughout the week. Indeed, “Christians therefore must occupy the world in their occupations.” That’s where the renewing and reforming presence of the church in its organic expression finds its greatest work.

As I note, the “Occupy” movement has created some distress for religious leaders. The perennial question reverberates: What would Jesus do? For some, it’s clear: there must be an institutional embrace of the Occupy movement by seminaries and churches.

But the implications of my call to recognize that Christians already occupy “all streets” is that Christians must learn to, as Jonathan Chaplin puts it, embrace institutions, and not just those that are “sacred,” like churches and seminaries. As Chaplin writes, “Christians need to reckon with the fact that all institutions are in some sense faith-based, and that Christians should be unapologetic both about working to shape existing institutions from within according to their own vision of hope or, where necessary, founding their own institutions.”

So, with respect to Wall Street in particular, for instance, a recent letter published in the Times of London notes that Christians already “occupy” Wall Street in their occupations: “Many Christians today work within mainstream business, attempting to be ‘salt and light’. Others run organisations…that are committed to using business and finance to bring social benefits, raise living standards and create jobs.”

Contrast all this with Makoto Fujimura’s advice to the Occupy movement to resist positive embrace of institutions: “The moment we institutionalize, the local movement dies a slow death as it consumes the very resources we are trying to release.” On this view institutions and systems are by definition exploitative and dehumanizing. To this type of view Chaplin responds that while there is much that is true in such a diagnosis, the proper response is not to flee institutions but to work to reform them, and where necessary recreate them. Chaplin speaks of

institutions that, even in limited ways, can embody the central norm of love, a norm which in turn needs to be fleshed out in more specific directives about justice, solidarity, peace, stewardship, and so on. Our challenge is to work toward developing institutions that can serve as conduits of this kind of love, with all its differentiated concrete applications on the ground. Such institutions we should indeed learn to love.

The payoff here is that one of the ways the church fails its members (and its business people in the case of Wall Street), is that it does not usually provide them with the worldview, the tools, and the sense of responsibility for living out their Christian faith in a responsible way in their occupations. Thus, says John C. Knapp, “Many Christians struggling to make their faith relevant to their daily work find the church oddly indifferent to their lives on the job.”

Part of the answer is to get these institutions (churches, seminaries, businesses) and their representatives to start talking to one another again. And that’s something that the Acton Institute has been doing for more than two decades. One of the best starting points for this conversation that I know of is Lester DeKoster’s little book, Work: The Meaning of Your Life—A Christian Perspective.