When the method to the madness is lost and we are simply left with just madness, how are we to respond? Examining the courageous leadership of Chief Plenty Coups of the Crow nation, Jonathan Lear offers “Radical Hope: Ethics in the Face of Cultural Devastation.”
Haidt was uses himself to explain the human tendency to want to defend our reputation or the reputation of our “group,” whatever that group may be in any given situation. It could be a sports team, a political party, a family, a religion — any group of which we are a part and which defines some aspect of our identity.
Reading Branch’s book, I catch a glimpse of King’s frail humanity as well as his gifts for ministry. He soared and he struggled. He felt a strong sense of God’s call, and he wasn’t always sure which strategy was best. In that way, he resembled all of us who have had heavy hands laid on our head and shoulders, who try to do God’s will yet often muddle our way through.
Interculturality is defined as a posture, a disposition to share our lives with the other – a space where all cultures are required to truly read and interpret the world in a more comprehensive way, is challenging. It is more than just eating a different food, or sharing a physical space with a different one.
Amidst threats that somehow our hard-earned commodities might not be safe or our ability to be productive could become compromised, human fear propels us into overdrive. We believe that if we could just do or have more, we might attain the peace our hearts long for – peace that in truth comes only from relationship with God.
Teaching about the gift of vocation and writing about his life experiences, including times of depression, Palmer conveys the message of claiming one’s truth and explains the concept of “true self.” His candid approach is refreshing and challenging.
The hope of NEXT Church and the writers of the Sarasota Statement is this: We encourage groups of Presbyterians, in a rich and colorful diversity of relationships, both within and beyond congregations, to conceive and declare their own faith statements, proclaiming the light of Christ.
Through Friedman’s colorful and thorough research, I’ve learned what many of us knew but could not put into words. The institution of the church needs to teach her leaders, people in the pews, and potential community members how to develop their adaptability skills.
It is important to name and fight for what we see as right, and against what we see as wrong. But when we engage in shaming — dehumanizing others by declaring them, rather than their positions or actions, to be wrong or bad — we create what Thompson refers to as “states of aloneness within us and between us, and most substantially between us and God.”
While it is false (I hope) to say that the present climate in the U.S. is exactly parallel to what happened in Nazi Germany (though there are eerie similarities), the church can be informed by what happened then as it seeks to be faithful today. Bonhoeffer witnessed a swift increase in authoritarianism, xenophobia, aggression toward the feminine, populism, and the dangerous conflation of religion, politics, and belief in an illusory national myth.