Fred Phelps died early Thursday morning. Phelps was best known for his deeply rooted hatred and promulgating the tasteless slogan “God Hates Fags.” His little group of mostly extended family members that comprised the 59-year-old Westboro Baptist Church in Topeka, Kansas, carried their signs with such ugly and painful statements all over the country. Phelps’ small cult got the most attention for their protests of military and other high-profile funerals, claiming that the slain soldiers deserved to die as a consequence of God’s judgment against America’s tolerance of gay and lesbian people. Such shameful and angry messages, understandably, caused great pain among the mourners and family members grieving their loved ones.
Most days, Caleb Wilde is a funeral director, discreetly making burial arrangements and guiding survivors in a time of loss.
Wilde is an undertaker with a media presence seemingly tailor-made for the age of disclosure.
Tom Junod of Esquire wrote an insightful piece about the death of Philip Seymour Hoffman titled “ Philip Seymour Hoffman’s Final Secret: The cost of holding up a mirror to those who could barely stand to look at themselves .” The whole article is worth reading, but these words are especially important:
"There was no actor, in our time, who more ably suggested that each of us is the sum of our secrets … no actor who better let us know what he knew, which is that when each of us returns alone to our room, all bets are off. He used his approachability to play people who are unacceptable, especially to themselves; indeed, his whole career might be construed as a pre-emptive plea for forgiveness to those with the unfortunate job of cleaning up what he — and we — might leave behind."
In his roles, Hoffman played unacceptable, despicable, and broken characters. In other words, he played our cultural scapegoats. But the beauty of Hoffman’s work is that he humanized our scapegoats. Of course, his characters were unacceptable because they were guilty of being repellent jerks, underserving of love or sympathy, which is exactly why they made good scapegoats. The function of a scapegoat is to unite us in hatred against them, so the scapegoat who seems to us to be completely guilty, like a cartoon villain, the better sense of unity we can form against them. The best scapegoat is one who even agrees with us about just how terrible he is. As Junod writes, Hoffman “used his approachability to play people who are unacceptable, especially to themselves.”
Does our theology have anything to say to African-American gang girls? It should.
Sisters in the Wilderness: The Challenge of Womanist God-Talk by Delores S. Williams / Social Music by Jon Batiste and Stay Human / What Do We Tell the Children: Talking to Kids About Death and Dying by Joseph M. Primo / The Age of the Spirit: How the Ghost of an Ancient Controversy is Shaping the Church by Phyllis Tickle and John M. Sweeney
Jesus' teaching about hell flipped popular imagery of the afterlife upside down—and offered a radical, transformative vision of God.
I’ve been thinking about what it means to be chosen, and conversely how we choose to be chosen. I’ve also been thinking about life, death, choices, and what happens to us after our earthly body dies. Do we remember who we are here? Do we remember our friends, lovers, enemies, acquaintances? Do we remember events, important moments, unimportant moments, or forgotten moments? I believe we do. The problem is that all we know and have experienced about the Divine is limited by our own thoughts and words.
Few would deny Nelson Mandela’s greatness, but one of Britain’s best-known journalists, Dominic Lawson, has taken the media to task for comparing South Africa’s first black president to Jesus.
Writing on the eve of the departure of world leaders to Johannesburg to attend a memorial service for Mandela, who died last week, Lawson wrote in the Daily Mail: “He was a giant — but how absurd for the BBC to compare Mandela to Christ.”
Lawson singled out BBC presenter Evan Davis who told listeners on a Dec. 7 radio program that Mandela should be ranked alongside Jesus in “the pantheon of virtue.”
The BBC radio program included former U.S. President Jimmy Carter, who emphatically dismissed the notion of Mandela being on par with the founder of Christianity.
The world lost a hero yesterday. Nelson Mandela, 95, died at his home in Johannesburg, South Africa, after a long illness.
From prisoner of 27 years to President of his country, Mandela exhibited courage and vision for a country that had feared a bloodbath in its transition to a post-apartheid society. Mandela united the country through the Truth and Reconciliation Commission.
A less-noted aspect of Mandela’s work was his founding of The Elders on his 89th birthday. With a mission of “offer[ing] their collective influence and experience to support peace building, help address major causes of human suffering and promote the shared interests of humanity.” Mandela gathered Jimmy Carter, Kofi Annan, Mary Robinson, Desmond Tutu, Muhammed Yunus, and others to harvest the wisdom of their years for the good of the planet. Founding member Peter Gabriel further explained: “In traditional societies, the elders always had a role in conflict resolution, long-term thinking, and applying wisdom wherever it was needed. We are moving to this global village and yet we don’t have our global elders. The Elders can be a group who have the trust of the world, who can speak freely, be fiercely independent, and respond fast and flexibly in conflict situations.”
Death may be inevitable, but one in three Americans – including most blacks and Hispanics – want doctors to never quit fighting it.
And that number has nearly doubled in 23 years, a new survey finds.
In 1990, 15 percent of U.S. adults said doctors should do everything possible for a patient, even in the face of incurable illness and pain. Today, 31 percent hold that view, according to a report released Thursday by the Pew Research Center’s Religion & Public Life Project.
The majority of U.S. adults (66 percent) still say there are circumstances when a patient should be allowed to die. At the same time, however, the never-say-die view calling for nonstop aggressive treatment has increased across every religion, race, ethnicity, and level of education.