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Thou Shalt Not Be Horrible. Imagine for a moment what the world might look like if we as people of faith, morality, and conscience actually aspired to this mantra. What if we were fully burdened to create a world that was more loving and equitable than when we arrived? What if we invited one another to share in wide-open, fearless, spiritual communities truly marked by compassion and interdependence? What if we daily challenged ourselves to live a faith that simply made us better humans? John Pavlovitz explores how we can embody this kinder kind of spirituality where we humbly examine our belief system to understand how it might compel us to act in less-than-loving ways toward others. This simple phrase, "Thou Shalt Not Be Horrible," could help us practice what we preach by creating a world where: spiritual community provides a sense of belonging where all people are received as we are; the most important question we ask of a religious belief is not Is it true? but rather, is it helpful? it is morally impossible to pledge complete allegiance to both Jesus and America simultaneously; the way we treat others is the most tangible and meaningful expression of our belief system. In If God Is Love, Don't Be a Jerk, John Pavlovitz examines the bedrock ideas of our religion: the existence of hell, the utility of prayer, the way we treat LGBTQ people, the value of anger, and other doctrines to help all of us take a good, honest look at how the beliefs we hold can shape our relationships with God and our fellow humans—and to make sure that love has the last, loudest word.
Given by Eugene Edge III.
The “beautiful and wise account” of Martin Luther King Jr. and Zen Buddhist Thich Nhat Hanh, who “gave greater life to all of us through their remarkable friendship and shared vision of nonviolence” (Joan Halifax, author of Standing at the Edge). The day after Martin Luther King Jr. was assassinated in 1968, Thich Nhat Hanh wrote a heartbroken letter to their mutual friend Raphael Gould. He said: "I did not sleep last night. . . . They killed Martin Luther King. They killed us. I am afraid the root of violence is so deep in the heart and mind and manner of this society. They killed him. They killed my hope. I do not know what to say. . . . He made so great an impression in me. This morning I have the impression that I cannot bear the loss." Only a few years earlier, Thich Nhat Hanh wrote an open letter to Martin Luther King Jr. as part of his effort to raise awareness and bring peace in Vietnam. There was an unexpected outcome of Nhat Hanh's letter to King: The two men met in 1966 and 1967 and became not only allies in the peace movement, but friends. This friendship between two prophetic figures from different religions and cultures, from countries at war with one another, reached a great depth in a short period of time. Dr. King nominated Thich Nhat Hanh for the Nobel Peace Prize in 1967. He wrote: "Thich Nhat Hanh is a holy man, for he is humble and devout. He is a scholar of immense intellectual capacity. His ideas for peace, if applied, would build a monument to ecumenism, to world brotherhood, to humanity." The two men bonded over a vision of the Beloved Community: a vision described recently by Congressman John Lewis as "a nation and world society at peace with itself." It was a concept each knew of because of their membership within the Fellowship of Reconciliation, an international peace organization, and that Martin Luther King Jr. had been popularizing through his work for some time. Thich Nhat Hanh, Andrus shows, took the lineage of the Beloved Community from King and carried it on after his death.
Births, deaths, marriages, breaches of discipline, & removals, abstracted from the records of the Monthly Meetings of Little Egg Harbor, Evesham and Chesterfield.
In scarcely 200 pages, Professor Kuhns has surveyed the factors that compelled roughly 100,000 emigrants from the Palatinate, Wurtenberg, Zweibrucken, and other principalities in southern Germany to settle in Pennsylvania between 1683 and 1776 and establish a new way of life in their adopted homeland. Most of these immigrants were farmers, and their customs and manners are recounted in an examination of housing, provisions, agricultural methods, superstitions, and so forth. There is a chapter on language, literature, and education and a separate appendix on German family names. Perhaps the most informative chapter in the book covers the extraordinarily diverse religious life of these Protestant Germans, which, while dominated by the Lutheran and Reformed churches, also accommodated Moravians, Mennonites, Brethren, Dunkards, Seventh-Day Baptists, Schwenckfelders, and others.
Although best known as the Garden State, New Jersey could also be called the Church State. The state boasts thousands of houses of worship, with more than one thousand still standing that were built in the eighteenth and nineteenth centuries. Frank L. Greenagel has photographed more than six hundred. He has selected two hundred of these historic landmarks for an examination of why they are sited where they are and why they look the way they do. Greenagel has sought out and included images of not only mainstream Christian churches, but also Jewish synagogues as well as the places of worship of religious groups such as the Moravians, the Church of the Brethren, and the Seventh Day Baptists. The photographs are arranged chronologically within sections on three major early settlement regions of the state ¾ the Hudson River, the Delaware River, and the Raritan Valley. For each building, Greenagel details the date of construction, the cultural, historic, and religious influences that shaped it, the architectural details that distinguish it, and what purpose it currently serves.
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