There’s a lot that should be learned about spirituality from this book at a purely intellectual level, but Lane takes it to the next level and makes a contribution to the great conversation of Christian spirituality itself.
Nadia Bolz-Weber calls her book a reformation, I call it a renovation. Either way, it is high time that Christians learn that we have more choices than purity culture or ethical hedonism. This book does a great job at navigating the simultaneously sacred and mundane realities of Christian sexuality in general and in contemporary life in particular outside of those options.
Ministers, pastors, priests, rabbis, imams, gurus, clergy, whatever you want to call them hold positions of authority in a community like any leader. . . . The special positions that clergy occupy can sometimes create the illusion in a religious community that they are above the fray of ordinary human imperfections, insecurities, cares, concerns, and anxieties. Nothing could be further from the truth.
William C. Mills’ new memoir is, to me, a heartfelt exploration through the all-too-human side of the life of clergy.
Some time ago I confessed to a group of fellow-ministers that I did not believe in the actual existence of the devil. Some of my doubts had to do with life experience—I had never encountered anything “demonic” that didn’t have at least five more compelling explanations. But mostly my doubt was instigated by the empty, superstitious, and often destructive theology in which angels and demons and “The Devil” take center stage.
John Caputo has been with me since my earliest days studying religion in college. And he’s always been an author that’s a few steps ahead of me—not in the sense that he knows more than I do (most authors can claim that title), but in the sense of articulating and advocating a theological vision that is a little beyond what I can accept, but not so far-fetched that it is not necessarily off my trajectory. He is compelling even when he says things or argues things that are almost contrary to the core of what I believe, and he does so with wit and rhetorical skill that makes reading him worth it if only because it was an enjoyable ride that I will remember even if I’m a bit scared to go back on it.
What, one might wonder, is a poetic anthology of a 13th century Persian mystic, that is, a 13th century Persian mystic who is Muslim, doing on a preacher’s bookshelf? Especially one whose language is sometimes crude and sexually explicit; who mentions body parts most holy men don’t? Beyoncé and JAY-Z might name a child after him. Coldplay’s Chris Martin may find his way through divorce by reading his poems. But what is The Essential Rumi doing on a preacher’s bookshelf?
The thing I want to focus on as a kind of conclusion is the fear and anxiety at work in this kind of engagement. There is a fear here that I will say something wrong and offensive, that my biases will be exposed, that I might be guilty of the blindness I am prone to see in others. The reality is that this may very well be true. I do not inhabit a morally or socially pure space from which I would be able to read what Copeland writes or respond in a way that will not be guilty of blindness or misunderstanding. The key is to admit that, to be honest, because the only way to overcome this is to go through it.
This is the issue of our times. And how our hearts and minds respond to this – do they open or close? – determines not only the fate of millions but our own fate as well. To spare ourselves this “inconvenience,” to keep our lives tidy, we’ll do the darndest, darkest things ourselves. And maybe lose our souls.
Faithful Presence is a book about the church and how it can be “the church” in meaningful, practical, contextual ways. Fitch sees the same world we all see: dwindling congregations, fragmented sense of community, isolated and inauthentic discipleship. His response is embodied in his operative concept: “Faithful Presence.” For Fitch, the presence of people participates in, mediates, and reveals the presence of God. The church can be “the church” when it learns to be present with God and one another.
Just imagine, McLaren asks, what it would be like if people knew of churches that help people live a life of love. That’s what they do. And they don’t say or do anything that draws them away from doing this. So the question becomes, “What do we do in this place?’ and the answer is, “We learn to live a life of love.” Or the question comes, “What is your church like?” and the answer is, “It’s a place that helps us live a life of love.”