In a recent interview with the Century, historian David Hollinger talks about his preference for the phrase “ecumenical Protestants” to describe non-evangelical mid-20th-century American Protestants, instead of the more frequently used terms “liberal” and “mainline.”
“Ecumenical” refers to a specific, vital and largely defining impulse within the groups I am describing. It also provides a more specific and appropriate contrast to evangelical. The term evangelical comes into currency in the mid-century to refer to a combination of fundamentalists and Holiness, Pentecostals and others; ecumenical refers to the consolidation of the ecumenical point of view in the big conferences of 1942 and 1945.
I appreciated this shift in vocabulary because I have long disliked both the terms “liberal” and “mainline” to refer to whatever-kind-of-Protestant it is that I am.
Ten years ago, I studied readers of the then popular Left Behind series of Christian apocalyptic novels. If I conducted that study today, I would potentially have access to far more objective data about readers than I did. How quickly do they read? Where do they stop reading? What passages do they mark? Do they write notes in the margins?
E-books are providing companies with the opportunity for all of this information and more about people who use e-readers like the Nook and Kindle.
Margaret Farley’s Just Love: A Framework for a Christian Sexual Ethics is at #16 on the current Amazon sales list. When is the last time a sane, scholarly, carefully argued and theologically rich book of sexual ethics ranked that high?
I don’t know, but I can’t imagine it was recent. (Four out of the top five on the Amazon list are versions of Fifty Shades of Gray. If only those readers would open up Farley!) To make matters even stranger, the book is six years old and used mostly in seminaries and at religious institutions.
The flurry of interest was provoked by the Congregation for the Doctrine of the Faith.
In a recent interview with the Century, Michelle Alexander, the civil rights lawyer and author of The New Jim Crow, wonders about the stigma in many churches attached to people who have been recently released from prisons. “The deep irony,” she says,” is that the very folks who ought to be the most sensitive to the demonization of the ‘despised,’ the prisoners, have been complicit and silent.”
But the kinds of conversations that Alexander’s book seems to demand are very difficult to have--in churches and outside them.
It is difficult to know what to say in response to Mona Eltahawy’s explosive article on the experience of women in Middle Eastern countries. She writes about a level of institutionalized brutality that demands that readers pay attention.
At the same time, she doesn’t say anything new, nothing that wasn’t already made too vividly clear during the Arab Spring.
In a recent interview for the Century, African Methodist Episcopal bishop Vashti McKenzie spoke to Joan Harrell about her use of social media in ministry as well as her vision for a church focused on social justice. You can hear Harrell’s complete interview with McKenzie on her podcast, Empowering Voices.
This spring, the most interesting question for me about the Occupy movement isn't whether it will find focus or whether it will revive or whether it will make a difference in the election. What I want to pay attention to is the ongoing and generative outpouring of creative politics.
The Occupy movement is rich in unedited signs. In my mind, creative placarding will forever be its legacy.
Chicago-based artist Michael Rakowitz is opening a
food-truck this week, a date set to coincide with the ninth anniversary of the
beginning of the Iraq War.
Through his project Enemy Kitchen, Rakowitz has been using
Iraqi food and culture to break down cultural barriers for several years. He is
launching the food truck as part of the Smart Museum of Art's new exhibit
called "Feast: Radical Hospitality in Contemporary Art."
A comment on my
recent rush-hour-communion post mentioned the Episcopal Church's recent practice of Ashes to Go, a form of "liturgical evangelism" that
has brought congregations out into streets, bus stations, train stations and
subway stations to dispense ashes on Ash Wednesday.
When I started
to read about Ashes to Go, I had many of the same questions that I brought to
early-morning communion. At first I thought, ashes to go? Whatever happened to
liturgy and community? Aren't we just feeding into our culture's unwillingness
to stop for anything at anytime? Can ashes really be offered like a fast food
item at a take out window?
But once again,
in the midst of these restless and protesting thoughts, another reality has