vol. 11, num. 4 :: 2012.02.17 — 2012.03.01
In our churches, in our families, in our neighborhood, in our friend groups, certain topics like - - - - - and - - - - - are off-limits, whether explicitly or implicitly. Why are we reluctant to discuss - - - - - in these settings and what are the ripple effects? (Certain portions of this issue description have been omitted in the interest of remaining - - - - -.)
A critique from the heartland of niceness.
Encouraging faith communities to lament together.
Obedience and punishment through the eyes of a child.
Expanding expectations in the places where we live.
A report from a Bible college on the taboo of politics.
What exactly goes on inside the bonds of couplehood?
Addressing a church that fears repentance.
When it comes to unorthodox beliefs, you can ask, but not many will tell.
An undesired lesson in what not to say to your small group.
A report from the high school front.
Calling out the habit of checking the phone mid-conversation.
Love covers a multitude of sins, if we let it.
A reflection on Simone Weil, a scholar and activist who defied categories in early twentieth century Europe.
On a mother’s decision to keep a family secret...for now.
Ashley Makar on moving from to-do lists to angels in the wilderness.
A self-described "worshipper in the cult of Mac" travels to China and discovers the disturbing reality of the workers who make his beloved Apple products.
Atossa Araxia Abrahamian on a controversial eating practice.
Nadia Bolz-Weber’s open invitation to unfriend me on Facebook, stop following me on Twitter and discontinue reading my blog if you need to.
The task of prophetic imagination and ministry is to bring to public expression those very hopes and yearnings that have been denied so long and suppressed so deeply that we no longer know they are there. Hope, on the one hand, is an absurdity too embarrassing to speak about, for it flies in the face of all those claims we have been told are facts. Hope is the refusal to accept the reading of reality which is the majority opinion; and one does that only at great political and existential risk. On the other hand, hope is subversive, for it limits the grandiose pretension of the present, daring to announce that the present to which we have all made commitments is now called into question. Thus the exilic community lacked the tools of hope. The language of hope and the ethos of amazement have been partly forfeited because they are an embarrassment. The language of hope and the ethos of amazement have been partly squelched because they are a threat.
The Prophetic Imagination
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