Word: coxes
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Dates: during 1960-1969
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...second half Freeman got another try, Tom Stephenson scored and Tony Cox, faking and running inside, brought in two more for the B-School. Curry made two of the conversions for a score...
Between Milking Hours? Cox believes that man in the secular city is equally indifferent to religion, in which gods or God are seen as controlling the destiny of the world, and to metaphysics, which philosophically defines the Creator as some kind of First Cause or Prime Mover. In other words, the world has been "defatalized," and has become the task and responsibility of man alone. Instead of deploring this trend, the church should welcome and assist it by supporting rapid social change. This will mean, Cox warns, a restructuring of its essential tasks: kerygma (proclaiming God's message), diakonia...
...church, Cox argues, must become "God's avantgarde" in the same radical way that Jesus related to the Judaism of his time. This will not be easy, partly because the churches tend to look toward the past rather than the future. "Their organization (residential parishes) is based on the sociological patterns of 1885 (before automobiles, commuter trains and industrial parks). Their Sunday-at-11 cultus is timed to fall between the two milking hours in the agricultural society. Sermons remain one of the last forms of public discourse where it is culturally forbidden to talk back. The first Christian...
This-Worldly God. The secular city demands not only a renewed message from the church but a renewed lan guage. Technopolis, Cox argues, sees no meaning in religious terminology derived from tribal society-God as Father, for example-or even in the metaphysical discourse of town culture that defined God as Supreme Being. Its proper language is, in the broadest sense of the word, politics. Thus, says Cox, if the church is to preach God to the emerging secular city, it must find a secular, pragmatic way of proclaiming him in mis-worldly terms. This will not be easily...
...church should not despair at the prospect of having to find new ways of speaking about God, Cox says. After all, God revealed himself to Israel at different times under different names-as El Shaddai (the Almighty) to Abraham, and as Yahweh to Moses. "Rather than clinging stubbornly to antiquated appellations or anxiously synthesizing new ones," says Cox, "we must simply take up the work of liberating the captives, confident that we will be granted a new name by events of the future...