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In this made-for-use guidebook, Bill Hybels provides the exact steps needed for ministry leaders to translate the principles described in his book Holy Discontent into practical and effective action. What is the one aspect of this broken world that, when you see it, touch it, or get near it, you just can’t stand? What reality is so troubling that it thrusts you off the couch and into action? This is what Bill Hybels refers to as a holy discontent: a personal “firestorm of frustration” that, although sparked by that which is terribly wrong, can catalyze fierce determination to set things right. It is often during these eye-opening, heart-hungering moments of engagement when you will hear God whisper, “I feel the exact same way about this situation. Now, let’s go solve it together!” Here are the steps and the guidance you need to make that happen. This companion to Holy Discontent includes: • Interactive processing exercises that encourage you to ask the tough questions of your ministry strategy, your supporting organizational structure, and the key people with whom you collaborate • Sidebar stories of ministry leaders who are living and leading from their holy discontent in a variety of contexts • Insightful prompts to help you act on what you learn • Space for personal reflection
Deconstruction—a mode of close reading associated with the contemporary philosopher Jacques Derrida and other members of the "Yale School"—is the current critical rage, and is likely to remain so for some time. Reading Deconstruction / Deconstructive Reading offers a unique, informed, and badly needed introduction to this important movement, written by one of its most sensitive and lucid practitioners. More than an introduction, this book makes a significant addition to the current debate in critical theory. G. Douglas Atkins first analyzes and explains deconstruction theory and practice. Focusing on such major critics and theorists as Derrida, J. Hillis Miller, and Geoffrey Hartman, he brings to the fore issues previously scanted in accounts of deconstruction, especially its religious implications. Then, through close readings of such texts as Religio Laici, A Tale of a Tub, and An Epistle to Dr. Arbuthnot, he proceeds to demonstrate and exemplify a mode of deconstruction indebted to both Derrida and Paul de Man. This skillfully organized book, designed to reflect the "both/ and" nature of deconstruction, thus makes its own contribution to deconstructive practice. The important readings provided of Dryden, Swift, and Pope are among the first to treat major Augustan texts from a deconstructive point of view and make the book a valuable addition to the study of that period. Well versed in deconstruction, the variety of texts he treats, and major issues of current concern in literary study, Atkins offers in this book a balanced and judicious defense of deconstruction that avoids being polemical, dogmatic, or narrowly ideological. Whereas much previous work on and in deconstruction has been notable for its thick prose, jargon, and general obfuscation, this book will be appreciated for its clarity and grace, as well as for its command of an impressively wide range of texts and issues. Without taming it as an instrument of analysis and potential change, Atkins makes deconstruction comprehensible to the general reader. His efforts will interest all those concerned with literary theory and criticism, Augustan literature, and the relation of literature and religion.
DON'T WASTE YOUR PAIN. None of us escapes the heartache and disappointments of life. To live is to hurt, and we all have the wounds to prove it. Regardless of how we've been hurt, we all face a common question: What should we do with our pain? Should we stoically ignore it? Should we just "get over it?" Should we let it "make us stronger?" Should we optimistically hope that everything will work out in the end? If we fail to respond appropriately to the wounds that life and relationships inflict, our pain will be wasted; it will numb us or destroy us. But suffering doesn't have to mangle our hearts and rob us of the joy of life. It can, instead, lead us to life-if we know the path to healing. Healing is not the resolution of our past; it is the use of our past to draw us into deeper relationship with God and his purposes for our lives. We don't have to be held captive by the hurts of our past. We can move from feelings of powerlessness, betrayal, and ambivalence into faith, hope and love. The Healing Path takes us beyond self-discovery to God-discovery, giving us the tools to excavate the riches that lay beneath the surface of our pain. If you're ready to use the experiences of the past and present to shape a future characterized by love, service, and joy, now is the time to step out onto The Healing Path.
How has the concept of wild nature changed over the millennia? And what have been the environmental consequences? In this broad-ranging book Max Oelschlaeger argues that the idea of wilderness has reflected the evolving character of human existence from Paleolithic times to the present day. An intellectual history, it draws together evidence from philosophy, anthropology, theology, literature, ecology, cultural geography, and archaeology to provide a new scientifically and philosophically informed understanding of humankind's relationship to nature. Oelschlaeger begins by examining the culture of prehistoric hunter-gatherers, whose totems symbolized the idea of organic unity between humankind and wild nature, and idea that the author believes is essential to any attempt to define human potential. He next traces how the transformation of these hunter-gatherers into farmers led to a new awareness of distinctions between humankind and nature, and how Hellenism and Judeo-Christianity later introduced the unprecedented concept that nature was valueless until humanized. Oelschlaeger discusses the concept of wilderness in relation to the rise of classical science and modernism, and shows that opposition to "modernism" arose almost immediately from scientific, literary, and philosophical communities. He provides new and, in some cases, revisionist studies of the seminal American figures Thoreau, Muir, and Leopold, and he gives fresh readings of America's two prodigious wilderness poets Robinson Jeffers and Gary Snyder. He concludes with a searching look at the relationship of evolutionary thought to our postmodern effort to reconceptualize ourselves as civilized beings who remain, in some ways, natural animals.
The Hebrew Bible displays a complicated attitude toward cities. Much of the story tells of a rural, agrarian society, yet those stories were written by people living in urban environments. Moreover, cities frequently appear in a negative light; the Hebrew slaves in the book of Exodus were forced to build cities, and the book of Samuel’s critique of monarchy assumes an urban setting that supports that monarchy. At the same, time Ezra-Nehemiah makes restoration of Jerusalem and its wall a holy priority, and Genesis 1–11 (and subsequent references to the primeval narrative) show a much more layered view of the dangers and opportunities of the urban context. As the world’s population continues to move into cities and we debate the impact on human life and the natural environment, it becomes increasingly important to know how the biblical writers understood the ways in which urban life enhances and disrupts human thriving. In this book, McEntire offers a comprehensive and hopeful understanding of the Bible and the city.
In a unique and probing analysis, this study examines the function of literary criticism in religious studies and explores the relation of literature to religion in the works of major American writers.
Outgrowth of a meeting of the American Society for Political and Legal Philosophy held in conjunction with the Association of American Law Schools in New Orleans, Jan. 1986.
"Contemporary Jews variously configure their identity, which is no longer necessarily defined by an observance of the Torah and God's commandments. Indeed, the Jews of modernity are no longer exclusively Jewish. They are affiliated with many communities-vocational, professional, political, and cultural-whose interests may not coincide with that of the community of their birth and inherited culture. In Cultural Disjunctions, Paul Mendes-Flohr explores the possibility of a spiritually and intellectually engaged cosmopolitan Jewish identity for our time. To ground this project, he draws on the sociology of knowledge and cultural hermeneutics to reflect on the need to participate in the life of a community so that it enables multiple relations beyond its borders and allows one to balance a commitment to the local and a genuine obligation to the universal. Over the course of six provocative chapters, Mendes-Flohr lays out what this delicate balance can look like for contemporary Jews, both in the Diaspora and in Israel. Mendes-Flohr takes us through the ghettos of twentieth-century Europe, the differences between the personal libraries of traditional and secular Jews, and the role of cultural memory. Ultimately, the author calls for Jews to remain discontent with themselves (as a check on hubris), but also discontent with the social and political order, and to fight for its betterment"--