We know what stories do. The words bind us into a larger narrative. They give us an emotional and historical connection. They allow us to transfer important values. But they also allow us to build an intergenerational self.
There is no denying that in today’s world a culture of loneliness and isolation plagues individuals of every age, race and socioeconomic status. Although the church provides a sacred community that may help combat this loneliness, even the most devout believers have, at one time or another, questioned how or even if God is present in their suffering.
The world will
always be fascinated with Vincent van Gogh. It doesn't matter that his
sunflowers are on mugs, t-shirts, calendars and billboards, or that
psychologists have spent years studying every facet of van Gogh's emotional and
As pastors, we spend a great deal of time sharing in the
ongoing lives and adventures of our congregants and community members. We are
also called, literally, to come to love and suffer with them when
disappointments, disasters or deaths occur.
It's been said there are two kinds of suffering: one kind leads to more suffering, the other kind puts an end to it. The attacks of 9/11 were an instance of the first kind of suffering, for they quickly led to more suffering. They led, specifically, to the wars in Iraq and Afghanistan, in which hundreds of thousands of soldiers and civilians have been killed, including over 5,500 U.S.
Medicine, Daniel Callahan argues, has become the sustainer of false hope in the face of death and dissolution. Callahan calls for a medicine more modest in its aspirations and more careful in its promises. Giving up the illusion that it can extend life indefinitely for a few, this new medicine would devote itself to making life better for the many.
Not long ago, a retired pastor and theologian who had lived and taught in Buenos Aires in the early 1970s came back to visit. He had some pressing questions: What does liberation theology mean to you people today? What authors do you read in your seminary classes? What aspects of liberation theology still seem relevant to you?