Merton, Berrigan, Yoder, and Muste at the Gethsemani Abbey Peacemakers Retreat
Author: Gordon Oyer
Publisher: Wipf and Stock Publishers
In the fall of 1964, Trappist monk Thomas Merton prepared to host an unprecedented gathering of peace activists. About all we have is a great need for roots, he observed, but to know this is already something. His remark anticipated their agenda--a search for spiritual roots to nurture sound motives for protest. This event's originality lay in the varied religious commitments present. Convened in an era of well-kept faith boundaries, members of Catholic (lay and clergy), mainline Protestant, historic peace church, and Unitarian traditions participated. Ages also varied, ranging from twenty-three to seventy-nine. Several among the fourteen who gathered are well known today among faith-based peace advocates: the Berrigan brothers, Jim Forest, Tom Cornell, John Howard Yoder, A. J. Muste, and Merton himself. During their three days together, insights and wisdom from these traditions would intersect and nourish each other. By the time they parted, their effort had set down solid roots and modeled interreligious collaboration for peace work that would blossom in coming decades. Here for the first time, the details of those vital discussions have been reconstructed and made accessible to again inspire and challenge followers of Christ to confront the powers and injustices of today.
Restored Jesuits, Women Religious, American Experience, 1814-2014
Author: Kyle B. Roberts
In Restored Jesuits, Women Religious, American Experience, 1814-2014, Kyle Roberts and Stephen Schloesser, S.J., bring together new scholarship that explores the work and experiences of Jesuits and their women religious collaborators in North America over two centuries.
Critical Explorations and Constructive Affirmations of Hoping Justice Prayerfully
Author: Barry K. Morris
Publisher: Wipf and Stock Publishers
What, pray tell, does a faithful urban ministry require if not a triadic relationship of prayer, justice, and hope? Could such a theologically conjunctive relationship of prayer, justice, and hope fortify urban ministry and challenge students and practitioners to ponder and practice beyond the box? Frequently, justice is collapsed to charity, hope into wishful thinking or temporarily arrested despair, and prayer a grasp at quick-fix interventions. An urban ministry's steadfast public and prophetic witness longs for the depth and width of this triad. Via three countries' decades of endeavors, one chapter brainstorms urban ministry practices while another's literature survey signals crucial convictions. Amid many, seminal theologians are summoned to ground urban ministry intimations and implications: Niebuhr on justice, Moltmann on hope, and Merton on contemplative prayer. Evident is passion that fuels compassion in the service of justice, hope that engages despair, and prayer that draws from the contemplative center of it all--thankful resources for long haul ministry. The triad presses to illumine a concrete ministry's engagement of relentless, forced option issues yet with significant networks resourcing. Contrast-awareness animates endurance. The summary exegetes the original grace-based serenity prayer. Hence, hope vitally balances realism's temptation to cynicism. Realism saves hope from irrelevancy.
Michael S. D. Hooper reverses the recent trend of regarding Tennessee Williams as fundamentally a social writer following the discovery, publication and/or performance of plays from both ends of his career - the 'proletarian' apprentice years of Candles to the Sun and Not About Nightingales and the once overlooked final period of, amongst many other plays, The Red Devil Battery Sign. Hooper contends that recent criticism has exaggerated the political engagement and egalitarian credentials of a writer whose characters and situations revert to a reactionary politics of the individual dominated by the negotiation of sexual power. Directly, or more often indirectly, Williams' writing expresses social disaffection before glamorising the outcast and shelving thoughts of political change. Through detailed analysis of canonical texts the book sheds new light on Williams' work, as well as on the cultural and social life of mid-twentieth-century America.
This three volume reference set offers a comprehensive look at the roles race and ethnicity play in society and in our daily lives. General readers, students, and scholars alike will appreciate the informative coverage of intergroup relations in the United States and the comparative examination of race and ethnicity worldwide. These volumes offer a foundation to understanding as well as researching racial and ethnic diversity from a multidisciplinary perspective. Over a hundred racial and ethnic groups are described, with additional thematic essays offering insight into broad topics that cut across group boundaries and which impact on society. The encyclopedia has alphabetically arranged author-signed essays with references to guide further reading. Numerous cross-references aid the reader to explore beyond specific entries, reflecting the interdependent nature of race and ethnicity operating in society. The text is supplemented by photographs, tables, figures and custom-designed maps to provide an engaging visual look at race and ethnicity. An easy-to-use statistical appendix offers the latest data with carefully selected historical comparisons to aid study and research in the area
Counter to popular perceptions, contemporary American sociology is and promotes a profoundly sacred project at heart. Sociology today is in fact animated by sacred impulses, driven by sacred commitments, and serves a sacred project. Sociology appears on the surface to be a secular, scientific enterprise--its founding fathers were mostly atheists. Its basic operating premises are secular and naturalistic. Sociologists today are disproportionately not religious, compared to all Americans, and often irreligious. The Sacred Project of American Sociology shows, counter-intuitively, that the secular enterprise that everyday sociology appears to be pursuing is actually not what is really going on at sociology's deepest level. Christian Smith conducts a self-reflexive, tables-turning, cultural and institutional sociology of the profession of American sociology itself, showing that this allegedly secular discipline ironically expresses Emile Durkheim's inescapable sacred, exemplifies its own versions of Marxist false consciousness, and generates a spirited reaction against Max Weber's melancholically observed disenchantment of the world. American sociology does not escape the analytical net that it casts over the rest of the ordinary world. Sociology itself is a part of that very human, very social, often very sacred and spiritual world. And sociology's ironic mis-recognition of its own sacred project leads to a variety of arguably self-destructive and distorting tendencies. This book re-asserts a vision for what sociology is most important for, in contrast with its current commitments, and calls sociologists back to a more honest, fair, and healthy vision of its purpose.
This collection of original essays represents some of the most exciting ways in which historians are beginning to paint the 1960s onto the larger canvas of American history. While the first literature about this turbulent period was written largely by participants, many of the contributors to this volume are young scholars who came of age intellectually in the 1970s and 1980s and thus write from fresh perspectives. The essayists ask fundamental questions about how much America really changed in the 1960s and why certain changes took place. In separate chapters, they explore how the great issues of the decade--the war in Vietnam, race relations, youth culture, the status of women, the public role of private enterprise--were shaped by evolutions in the nature of cultural authority and political legitimacy. They argue that the whirlwind of events and problems we call the Sixties can only be understood in the context of the larger history of post-World War II America. Contents "Growth Liberalism in the Sixties: Great Societies at Home and Grand Designs Abroad," by Robert M. Collins "The American State and the Vietnam War: A Genealogy of Power," by Mary Sheila McMahon "And That's the Way It Was: The Vietnam War on the Network Nightly News," by Chester J. Pach, Jr. "Race, Ethnicity, and the Evolution of Political Legitimacy," by David R. Colburn and George E. Pozzetta "Nothing Distant about It: Women's Liberation and Sixties Radicalism," by Alice Echols "The New American Revolution: The Movement and Business," by Terry H. Anderson "Who'll Stop the Rain?: Youth Culture, Rock 'n' Roll, and Social Crises," by George Lipsitz "Sexual Revolution(s)," by Beth Bailey "The Politics of Civility," by Kenneth Cmiel "The Silent Majority and Talk about Revolution," by David Farber
Daniel Berrigan, Thich Nhat Hanh, and the Ethics of Peace and Justice
Author: Charles R. Strain
Publisher: Wipf and Stock Publishers
Can religious individuals and communities learn from each other in ways that will lead them to collaborate in addressing the great ethical challenges of our time, including climate change and endless warfare? This is the central question underlying The Prophet and the Bodhisattva. It juxtaposes two figures emblematic of an ideal moral life: the prophet as it evolved in ancient Israel and the bodhisattva as it flowered in Mahayana Buddhism. In particular, The Prophet and the Bodhisattva focuses on Daniel Berrigan and Thich Nhat Hanh, who in their lives embody and in their writings reflect upon their respective moral type. Berrigan, a Jesuit priest, pacifist, and poet, is best known for burning draft files in 1968 and for hammering and pouring blood on a nuclear warhead in 1980. His extensive writings on the Hebrew prophets reflect his life of nonviolent activism. Thich Nhat Hanh, Buddhist monk, Vietnamese exile, and poet struggled to end the conflict during the Vietnam War. Since then he has led the global movement that he named Engaged Buddhism and has written many commentaries on Mahayana scriptures. For fifty years both have been teaching us how to pursue peace and justice, a legacy we can draw upon to build a social ethics for our time.
Following the Russian Revolution, the cultural and political landscape of Russia was strewn with contradictions. The dictatorship, censorship and repression of the Communist party existed alongside private enterprise, the black market and open debates on Socialism. In Russian Society and politics 1921-1929 Vladimir Brovkin offers a comprehensive cultural, political, economic and social history of developments in Russia in the 1920's. By examining the contrast between Bolshevik propaganda claims and social reality, the author explains how Communist representations were variously received and resisted by workers, peasants, students, women, teachers and party officials. He presents a picture of cultural diversity and rejection of Communist constraints through many means including unauthorised protest, religion, jazz music and poetry. In Russian Society and Politics 1921-1929 Vladimir Brovkin argues that these trends, if left unchecked, endangered the Communist Party's monopoly on political power. The Stalinist revolution can thus be seen as a pre-emptive strike against this independent and vibrant society as well as a product of Stalin's personality and communist ideology.