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New & Noteworthy

A Good Neighbor
Children’s television host (and Presbyterian minister) Fred Rogers was known for his gentle, soft-spoken manner. Michael G. Long argues in Peaceful Neighbor: Discovering the Countercultural Mister Rogers that Rogers was also a radical, imbuing his show with nonviolence and care for creation. Westminster John Knox Press

Be a Man
The creators of Miss Representation bring us The Mask You Live In, a portrait of masculinity in the U.S. through the eyes of young boys, educators, and social scientists. The documentary argues that hyper-masculine cultural messages manifest in violent, isolating, emotionally stunting ways. The Representation Project

All in the Family
For 10 years Patricia Raybon and her daughter Alana didn’t talk about faith—because Alana had become a practicing Muslim. In Undivided: A Muslim Daughter, Her Christian Mother, Their Path to Peace, they tell about their search together for healing and understanding. W Publishing Group

Americana Moses
In Leave Some Things Behind, the Steel Wheels use mandolin, fiddle, and bass to bolster a lyrical theme of “Exodus.” The foursome reflects on the joy and consequences of leaving home for an abstract promised land, singing, “It makes a difference where you go. It makes you different where you go.” thesteelwheels.com

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Ten Commandments for Atheists: A Guide for Nonbelievers Who Want to Explore Their Values

Lex Bayer and John Figdor, authors of “Atheist Mind, Humanist Heart.” Photo via Kimberly Winston/RNS.

“There are lots of books out there about why you should not believe in God,” Bayer said. “But there aren’t any about what do secular people believe in. I think that’s the question John and I felt hadn’t been adequately addressed.”

In exploring that, the two men — both whom have studied philosophy and logic — came up with 10 essentials. For the extra-nerdy, there’s even “a theorem of belief” in the appendix that looks like something a mathematician might scribble.

The result is 10 “non-commandments” — the authors’ irreducible statements of atheist and humanist belief.

First up: “The world is real, and our desire to understand the world is the basis for belief.”

No. 2 on the list: “We can perceive the world only through our human senses.”

Halfway through, at No. 5, the authors conclude: “There is no God.” Once over that hurdle, the non-commandments become less controversial — an ethical society is good, as is moral behavior.

Full-Body Repentance

THE CRY OF the church to the world should be “Forgive us.”

At a time when the American church struggles with finding its place in the world and struggles with asserting its identity, could the church be known as the community that models confession, repentance, and the seeking of forgiveness? At this moment in history, the American church is often ridiculed or portrayed as unforgiving and ungracious. Could the church offer a counter-narrative, not of defensiveness or derision but of an authentic confession and genuine reconciliation? By examining seven different areas where the church has committed sin, we ask the church to consider the spiritual power and the theological integrity of a church that seeks forgiveness for those sins.

Our scriptures testify to the necessity of confession. Confession is central to the Christian faith. The importance of confession arises from the Christian view of sin. Sin is a reality and must be taken seriously. Evangelicals consistently begin our gospel presentation with the centrality of sin to the human experience. American evangelicals often assert that the beginning of the work of God’s forgiveness is the recognition of our need for God because of human sinfulness.

It is antithetical to the gospel when we do not confess all forms of sin—both individual and corporate. The reason evangelicals can claim to be followers of Jesus is because there has been an acknowledgement of sin and the seeking of God’s grace through Jesus Christ that leads to the forgiveness of sin.

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Life After A Death

IN 1998, AWARD-WINNING writer Linda Lawrence Hunt and her husband, Jim, were forced to consider a question no parent wants to ask: How do you find meaning in life after losing your child?

Their 25-year-old daughter, Krista Hunt Ausland, had just died in a bus accident in Bolivia while volunteering with the Mennonite Central Committee.

“Your joys become more intense,” consoled a friend whose family had also lost a child.

This resonated with Linda, especially since Krista was known for her energy and enthusiasm. Linda and her husband, now retired professors of English and history at Whitworth University, had always encouraged Krista to travel and take part in community service, but even they were amazed by the intense joy Krista exuded serving as a school teacher in inner-city Tacoma, Wash., or volunteering in poor communities in Latin America. Writing about that joy might help to recover some of it in Linda’s own life, she thought.

Fifteen years later, Linda’s newest book is more than just an ode to a remarkably happy daughter. Pilgrimage through Loss: Pathways to Strength and Renewal after the Death of a Child is a collection of ideas and insight from more than 30 parents who decide in their darkest hours to “face grief in creative and intentional ways.” The book, which contains study questions at the end of each chapter and references new research on grief, is intended as a resource for grieving parents, as well as for those hoping to support them in the right ways and at the right times.“Closure is an illusion,” explains Linda, but she describes multiple examples of parents finding strength and even joy in sacred spaces and rituals, as well as in giving and receiving symbolic acts of kindness.

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Sam Harris Wants Atheists – And Everyone Else – to Get Spirituality

Sam Harris describes how spirituality must be divorced from religion. Photo via Simon & Schuster Publicity/RNS.

Uber-atheist Sam Harris is getting all spiritual.

In his new book, “Waking Up: A Guide to Spirituality Without Religion,” the usually outspoken critic of religion describes how spirituality can and must be divorced from religion if the human mind is to reach its full potential.

“Our world is dangerously riven by religious doctrines that all educated people should condemn,” he writes in the book, but adds: “There is more to understanding the human condition than science and secular culture generally admit.”

The prescription, Harris holds, is Buddhist-based mindfulness meditation. A Stanford-trained neuroscientist, Harris is a long-time practitioner of Buddhist meditation. He said everyone can, through meditation, achieve a “shift in perspective” by moving beyond a sense of self to reach an enlightening sense of connectedness — a spirituality.

Bonhoeffer's Harlem Renaissance

During his 1930-31 fellowship at Union Theological Seminary in New York City, German theologian Dietrich Bonhoeffer joined his African American classmate Albert Fisher as a regular attendee at Abyssinian Baptist Church in Harlem.

WHEN BONHOEFFER entered Harlem with Fisher, he met a counternarrative to the white racist fiction of black subhumanity. The New Negro movement radically redefined the public and private characterization of black people. A seminal moment in African American history had arrived, and all of Bonhoeffer’s descriptions of his involvement in African American life during his Sloane Fellowship year occurred during this critical movement. He turned 25 that February. Bonhoeffer was experiencing that critical moment in African American history while he was still young and impressionable.

The New Negro, a book containing a collection of essays, was edited by one of the leading intellectual architects of the movement, Alain Locke. The New Negro, as Locke and his authors appropriated the term, described the embrace of a contradictory, assertive black self-image in Harlem to deflect the negative, dehumanizing historical depictions of black people. The New Negro made demands, not concessions: “demands for a new social order, demands that blacks fight back against terror and violence, demands that blacks reconsider new notions of beauty, demands that Africa be freed from the bonds of imperialism.” Bonhoeffer knew the movement by the descriptor New Negro, but James Weldon Johnson preferred to describe the movement as the Harlem Renaissance ... as a rebirth of black people rather than something completely new. ...

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Taking the Long Road Home

HERE’S WHAT Slow Church is not: A how-to manual with five easy steps to make your congregation more thoughtful. A celebration of how using the word “community” often on your church website will multiply your pledge and attendance numbers. An ode to really, really long worship services.

Rather, Slow Church explores being church in a way that emphasizes deep engagement in local people and places, quality over quantity, and in all things taking the long view—understanding individuals and congregations as participants in the unfolding drama of all creation. Authors C. Christopher Smith and John Pattison are self-proclaimed “amateurs,” insofar as they are writers-editors and lay leaders, not professional pastors, theologians, or congregational consultants. But this book is richly informed by their experience in their own church contexts (Englewood Christian Church in a gritty neighborhood in Indianapolis for Smith; an evangelical Quaker meeting in small-town Oregon for Pattison), conversations with other church communities, and close reading of classic and contemporary literature on culture, Christian community, scripture, and spirituality.

The book’s name is a reference to the International Slow Food Movement, which resists the homogenizing and industrializing effects of globalization on food. Smith and Pattison cite sociologist George Ritzer’s argument that fast-food principles, what he calls “McDonaldization”—marked by efficiency, predictability, calculability, and control—are taking over broad areas of culture in the U.S. and beyond. The authors see McDonaldization affecting churches as well, as church-growth methods and the pace of consumer culture push congregations to seek faster gratification and achieve business-inflected benchmarks. Slow Church is an argument to return to the countercultural roots of the church, the ones that call it to be salt and leaven in the places it is planted. Smith and Pattison write:

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An Ambiguous Political Prophet

THE KENNAN DIARIES, carefully edited by Frank Costigliola, a University of Connecticut historian, covers an amazing and sometimes disturbing 88-year period of personal journal-writing by George F. Kennan, who became the most famous diplomat-intellectual of the 20th century.

Born in 1904 (he died in 2005) Kennan, a Milwaukee native, grew up in an upper-class Scotch-Irish Presbyterian family with three older sisters and a father who was a tax attorney.

After graduating from Princeton, Kennan became a Foreign Service officer with the State Department, eventually serving in posts throughout Europe. But Kennan’s first love was Russia. He wrote in his diary that “he had a mystical connection to Leningrad, as though he had once lived there.” He was offered a three-year university stint in Berlin by the State Department—Kennan’s boss wanted him to be educated like a pre-Bolshevik Russian gentleman. Kennan’s grasp of the Russian language and history became exceptional. Together with his prodigious analytical skills, it would be the foundation of his brilliant career.

After 20 years abroad, Kennan fired off his famous 5,540-word “Long Telegram” on Feb. 22, 1946, from Moscow to Washington. Soon afterward, in July 1947, he wrote another piece in Foreign Affairs under the byline “X.” In the two pieces he said that the Soviets under Stalin would try aggressively to expand, but that the U.S. should not employ military means to stop them. Instead, Kennan advocated “containment,” heavily monitoring the Russians with hard-headed diplomacy and tough talk. He also stated that the Soviet Union would eventually self-destruct.

Kennan became famous overnight and was appointed to the State Department’s U.S. Policy Planning Staff. He also worked closely with Secretary of State George Marshall in developing the Marshall Plan, which put Europe back on the road to recovery.

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New & Noteworthy

THROUGH THEIR EYES
In 2011, Raul Guerrero provided 100 Kodak disposable cameras and taught basic photography skills to nine young students in the Newlands area of Moshi, Tanzania. The Disposable Project book brings together their images of their community, with text by Guerrero. the-disposable-project.com

JOURNEYING
“Migration has been, for centuries, not only a source of controversy but a source of blessing,” Deirdre Cornell writes in Jesus Was a Migrant. Inspired by ministering among immigrants in different settings, this is a beautifully written set of deeply humanizing reflections on the immigrant experience and Christian spirituality. Orbis Books

FAITH AND STRUGGLE
The New Black is a documentary film on how the African-American community is grappling with gay rights. Focusing on the campaign for marriage equality in Maryland, it shows activists, families, and clergy on both sides of the campaign, with special attention to the role played by the black church. newblackfilm.com

OUTSIDE THE BOX
Some Christians happily become “non-goers” to official churches. In How to Be a Christian Without Going to Church: The Unofficial Guide to Alternative Forms of Christian Community, Kelly Bean explores the reasons and the channels some have found (or founded) for service, pastoral care, and discipleship. Baker Books

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A Handbook for Justice

FAITH-ROOTED Organizing: Mobilizing the Church in Service to the World outlines a theological cartography of social change. In this critical intervention, Alexia Salvatierra and Peter Heltzel reimagine—and as a necessary consequence, rechart—the landscape of vision, action, and strategic planning needed for social change.

Full disclosure: I have attended several trainings conducted by the co-authors. Indeed, the dual authorship of the text is a principal strength. Faith-Rooted Organizing blends the voice of an evangelical-activist theologian in Heltzel with the homespun profundity of a seasoned pastor and campaign organizer in Salvatierra. The authors delight readers with complementary writing styles: Heltzel speaks through theological propositions, interpolated intermittently with jazz references and theological punch lines; Salvatierra communicates through proverbs, organizing anecdotes, poignant biblical passages, and narrative side notes.

The result is a well-argued and accessible text that should resonate from the seminary to the sanctuary. Their driving thesis is that faith communities, especially Christian ones, should organize for social change in a way that is rooted and guided by the stories, symbols, sayings, and scriptures of our faith. Faith-Rooted Organizing functions as an instruction manual on effective advocacy while providing a theological rationale and vocabulary for a vocation marked by tremendous victories and colossal failures, breakthrough partnerships and fragmented coalitions, glimpses of beloved community and portraits of democracy stillborn.

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