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Medium 9781523093984

20. A Lesson from My Father: Washing Feet

Blanchard, Ken; Broadwell, Renee Berrett-Koehler Publishers ePub

Washing Feet

PHYLLIS HENNECY HENDRY

I first met Phyllis Hennecy Hendry when she invited me to speak at a December gathering of the Augusta, Georgia, chamber of commerce. She talked me into coming there for no fee by raising the possibility of playing golf at Augusta National, home of the Masters golf tournament. Being a golf nut, of course I agreed. Everyone I talked to in Augusta said that, as a leader, Phyllis was a 12 on a 10-point scale. So Phil Hodges and I lured her away from her job to be president and CEO of our Lead Like Jesus ministry. Read her essay and find out where Phyllis’s servant leadership heart came from. —KB

I OFTEN THINK back to the day my dad told me that God had called him to be a pastor. Even though he had worked as a construction supervisor all of his life, at age forty-eight, because he was a devoted follower of Jesus, he had been asked to help a large church in our community start a new church in another part of the city. He would be a bivocational pastor.

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Medium 9781609940041

Discussion Guide for The Leadership Wisdom of Jesus, Third Edition

Manz, Charles C. Berrett-Koehler Publishers ePub

THIRD EDITION

In the months and years following the original publication of The Leadership Wisdom of Jesus, I learned that many reading groups and classes used the book as a resource for discussion. These groups met in a variety of contexts such as college classrooms, adult church classes, business executive groups, men’s groups, and so forth, both in the U.S. and abroad. Sometimes I was asked to speak at conferences or gatherings but most often the groups met on their own. On occasion I was asked for suggestions to help the groups with their study and discussions. Here I will share some brief thoughts about the kinds of things I have suggested to groups for consideration when they used the book. I will divide my advice into three primary parts. First, I will make suggestions on how the new chapter in this third edition—“Examine Your Reflection”—can be used to support group exploration and discussion of the various lessons included in this book. Second, a series of questions are offered to help in preparations for convening a reading group that is tailored to the needs of the participants. Third, a number of discussion questions are offered to provide some initial points for discussion among group members.

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Medium 9781574411959

6. Winner Takes It All

Joseph E. Early, Jr. University of North Texas Press PDF

CHAPTER 6

WINNER

TAKES IT ALL

ALTHOUGH TROUNCED AT MARSHALL, Hayden refused to give up. To his call for reform he now added sensational charges: J. B. Cranfill was an embezzler, B. H. Carroll was an autocrat,

R. T. Hanks was an adulterer, and J. M. Carroll was preoccupied with the love of money.1 In addition, President Buckner was under the Board’s control. Hayden rarely said anything negative about the Board system itself, but rather continually questioned the honesty of several of its perpetual members. During the next six years

Hayden intensified his attack, contending that Board members rather than the churches were making all of the decisions for the

BGCT. This argument now became a crusade for “Baptist polity.”

Although the Hayden Controversy was largely founded on old personal grievances, it increasingly revolved around ecclesiology.

Hayden made his position clear through the columns of his paper. On the one hand, he suggested that those who supported the Board party were in fact supporting an episcopal hierarchy that closely resembled Roman Catholicism. On the other hand, he argued that those who supported his own claims were not against the Board system but rather against an episcopal hierarchy that

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Medium 9780253001771

7. The Lady Mrs. X

Sarah Diane Sasson Indiana University Press ePub

7

The Lady Mrs. X

During 1884, Helena Blavatsky came under increasing scrutiny from both those who wished to prove the reality of psychic power and skeptics who doubted her claims. By late that summer, she decided that it would be prudent to avoid transmitting letters from the Masters. Yet the Adept Brotherhood was not ready to forego all communication with disciples. In a letter, probably written to Francesca Arundale, Master Morya puzzled over how “Esoteric Teachings” might be conveyed to A. P. Sinnett, who had been the “chosen correspondent.” The obvious channel was Mohini Chatterji, but Morya judged that he had “not reached that stage of physiological development that enables a chela to send and receive letters. His evolution has been more upon the intellectual plane.” Additionally, he predicted that Chatterji would succumb to the “seductive influences” of the Western world, destroying his inspiration and resulting in his failure as a chela. But, said Morya, there was someone else who might take Blavatsky’s place, and “if given such powers,” this person would “conceal it to the last.”1

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Medium 9780253356338

3 Komšiluk and Taking Care of the Neighbor’s Shrine in Bosnia-Herzegovina

DIONIGI ALBERA Indiana University Press ePub

BOJAN BASKAR

In the novel Lodgers by the Sarajevo writer Nenad Veličković (2005), the (Bosnian Muslim) curator of the City Museum who, during the siege of the city, lives with his family and some other incomers in the basement of the museum, is taking care of a collection of Orthodox icons; the narrator (his daughter) comments wryly that he is saving Serb icons from the Serbs who would like to destroy them in order to save them from the Muslims.

While saving cultural heritage of other ethnoreligious communities is not a very reliable indicator of the level of tolerance, it has an obvious relationship with taking care of others’ shrines. In this chapter, I focus on these latter practices, which I view as an aspect of a more general attitude toward the “familiar other” characteristic of a number of Bosnian contexts. Maintaining shrines belonging to neighbors of other religions when they are away, or offering help in building them, is viewed as a largely self-conscious act of recognition and valuation of their religion and their way of life. Several concepts used in anthropology come to mind here as a possible basis for a theoretically informed description of this attitude, among them culture (or cultural) and habitus. Both concepts, however, imply an overrating of the preconscious or unconscious dimension of behavior.

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Medium 9781574411959

2. An Unhappy Marriage

Joseph E. Early, Jr. University of North Texas Press PDF

CHAPTER 2

AN UNHAPPY

MARRIAGE

RECONSTRUCTION HAD BEEN DIFFICULT in Texas. Even though the state had been largely spared the scarred images of battlefields, the economy was in ruins. The financial problems that devastated the entire country had their roots in the overexpansion of the railroads. After the Civil War, the railroad added some

33,000 miles of track and employed tens of thousands of workers.

A problem, however, occurred in 1873. Because it was unable to market the bonds for the Northern Pacific Railroad, the Banking

House of Jay Cooke and Company had failed in early 1873. The failure of the Northern Pacific was a major factor in bringing on the Panic of 1873. Industries that depended on the railroad for cheap transportation feared they could not get their goods to market. Industries such as steel and cotton were forced to lay off thousands of workers and close hundreds of plants. By 1878 more than 10,000 companies had failed.1

Texas, too, experienced hard times, as jobs were lost and the price of cotton and other agrarian staples plummeted. This deep economic depression affected everyone, including the state’s

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Medium 9780253012531

2. Locating the Pixelated Jew: A Multimodal Method for Exploring Judaism in The Shivah · Isamar Carrillo Masso and Nathan Abrams

HEIDI CAMPBELL Indiana University Press ePub

Isamar Carrillo Masso and Nathan Abrams

THE VIDEO GAME THE SHIVAH (WADJET EYE GAMES, 2006) opens with the epigraph: “A Goy [non-Jew] came up to Rabbi Moishe to ask, ‘Why do rabbis always answer with a question?’ to which Rabbi Moishe replied, ‘Why not?’ ” In a similar Talmudic style, this chapter opens with a question: “Where has the pixelated Jew gone?” In popular culture, images of the Jew have been examined over many formats – art, film, television, cartoons, comics, graphic novels, online, and so on – but to date, despite their prevalence, images of Jews in video games have yet to be fully explored. This is partly because, in general, representations of race and ethnicity in video games are relatively unexplored and thus undertheorized.1 Furthermore, given the volume of research dedicated to analyzing the Jewish contribution to American visual culture, such as film,2 it is surprising to note that comparatively little work has been done on Judaism as a distinctive set of religious practices, behaviors, beliefs, and values. As a consequence, it is possible to read entire books on these subjects that have almost no references to Judaism qua Judaism.

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Medium 9780253347046

3. The Beautiful Risk of Creation: On Genesis ad literam (Almost)

John D. Caputo Indiana University Press ePub

Twenty-six attempts preceded the present genesis,
all of which were destined to fail.
The world of man has arisen out of the chaotic heart
of the preceding debris; he too is exposed
to the risk of failure, and the return to nothing.
‘Let us hope it works’ (Halway Sheyaamod)
exclaimed God as he created the world,
and this hope, which has accompanied the subsequent history
of the world and mankind, has emphasized
right from the outset that this history is
branded with the mark of radical uncertainty. (Talmud)1

With the mention of the majestic words of Elohim presiding over creation in the opening verse of Genesis, I raise a touchy subject. For truth to tell, while all this talk about a sacred anarchy or the “weak force of God” may have an appeal to a select few party radicals, it is not a proposal likely to win mainstream votes in a general election. So I cannot proceed without first dealing with a problem that threatens to inundate me before my campaign is barely started. For one of the most powerful images in Western literature, one of the most archical ideas in the cultures of the great monotheisms, one of the most memorable verses in world literature for anyone who can read, or who can look up at the ceiling of the Sistine Chapel, undoubtedly the greatest show of sheer force in the history of everything, the most hierarchical, patriarchal exercise of pure omnipotence ever thought up, in comparison with which everything else, biblical miracles included, is small potatoes indeed, is surely the majestic opening verses of Genesis: “In the beginning (en arche), God created heaven and earth.”

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Medium 9780253329653

13. On Being Evidentially Challenged

Edited by Daniel HowardSnyder Indiana University Press ePub

ALVIN PLANTINGA

Pain and pleasure, says Paul Draper, constitute an evidential problem for theists.1 What precisely is the problem?

The problem is not that some proposition about pain and pleasure can be shown to be both true and logically inconsistent with theism. Rather, the problem is evidential. A statement reporting the observations and testimony upon which our knowledge about pain and pleasure is based bears a certain significant negative evidential relation to theism.

What is that statement, and what is the significant negative evidential relation it bears to theism? As for the former,

Now let “O” stand for a statement reporting both the observations one has made of humans and animals experiencing pain or pleasure and the testimony one has encountered concerning the observations others have made of sentient beings experiencing pain or pleasure. By “pain” I mean physical or mental suffering of any sort.

So O is the statement that bears a significant negative evidential relation to theism. Note that O is person relative: each of us will have her own O, and my O may differ from yours. My O, we might say, sets out the facts about the magnitude, variety, distribution, duration, and the like (for short, the “disposition”) of pleasure and pain as I know them.

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Medium 9780253342485

Translators' Foreword

Martin Heidegger Indiana University Press ePub

Translators' Foreword

These lecture courses present particular difficulties for the translators, given that they were compiled from Heidegger's notes and the notes of students in his lecture courses, rather than from material Heidegger prepared for publication. Details on the text sources and compilation are provided in the editors' afterwords, included at the end of this volume. When the abbreviated or truncated character of the notes, particularly in the appendices, was retained by the editors of the German edition, we, too, have retained this insofar as it was still possible to provide a sensible and readable translation into English.

We have also endeavored to maintain, whenever possible, consistency regarding our translation of terms from the several lecture courses and appendices; we have provided for the reader a glossary which will indicate the terms we have employed to render the more or less technical terms of Heidegger's German. Some German terms (such as “Zusammenhang”), however, cannot be reliably translated by a single English word, and the glossary will also help to guide the reader here. In a few cases, additional words have been inserted in brackets in order to render a grammatically acceptable English translation. (Unfortunately, these will not always be distinguishable from the editors' insertions.) Occasionally, Heidegger capitalizes important terms like “How” and “When,” in effect rendering them nouns, which in German would then be capitalized; but he does not always do so. We have capitalized the terms when it was so in the German text; otherwise, we have put them into single quotation marks or, when appropriate, italics.

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Medium 9780253014191

4. Love and Violence

Christina M. Gschwandtner Indiana University Press ePub

The lover “declares his love as one declares war” (EP, 79; PE, 129). So insists Marion repeatedly in his investigation into the nature of the erotic phenomenon. War, of course, is here “only” a metaphor illustrating the absolute commitment of the lover. Yet the fact that this analogy is used several times throughout The Erotic Phenomenon seems to indicate that it is not insignificant. Rather, it points to a problematic aspect of Marion’s treatment of eros, namely the extreme—if not almost militant—character of this love. And the careful reader finds the connotations of absoluteness exacerbated by another subtheme, stated even less obviously: the parallel between this phenomenological analysis of eros and Marion’s earlier theological analysis of charity. Combined, they lead to a troubling conclusion. The lover, on Marion’s account, will turn out to be like a God declaring war. In this chapter I (ab)use four of Marion’s comparisons of love to war in order to highlight the absolute character of his treatment and show how in each case the divine emerges surreptitiously. I maintain, instead, that the phenomena of the other in general and that of love in particular require, on the one hand, distinctions between types of love and between degrees of love, and, on the other hand, an account of the hermeneutic context that makes any relationship with the other, especially a loving relationship, possible. Before analyzing these comparisons more carefully, however, let me briefly provide some context for Marion’s exploration of love.

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Medium 9780253012104

6 A City Set on a Hill: Northern New England’s New Religious Geography

Shelby M. Balik Indiana University Press ePub

 

Missionaries and Itinerants, churchgoers and unchurched, settled clergy of all stripes—they all helped dismantle the framework of the old town-church system and build new structures in its place. But even those who brought about this transformation had trouble navigating the religious landscapes they created. This was certainly true in the neighboring towns of Barnet, Vermont, and Lyman, New Hampshire, during the fall of 1816, when local Methodists and Congregationalists waged a turf war. Congregationalist missionary Samuel Goddard, who was working to gather a church in Barnet, noticed that the Methodists had begun to struggle in Lyman, which lay on the opposite bank of the Connecticut River. He reported that “the Methodist have occupied this ground allmost intirely since the first settlement of the Town,” but their grip was slipping. Of their two local preachers, one had renounced Methodism for Congregationalism. But the Methodists refused to give him a proper dismission, thereby compelling him to remain in a church he no longer supported. Meanwhile, the other local Methodist minister and a third preacher, a circuit rider, tried to add to their membership. But they faced such indifference that they “proposed to give up trying to preach” to nearby settlers.1

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Medium 9780253012531

9. The Importance of Playing in Earnest · Rachel Wagner

HEIDI CAMPBELL Indiana University Press ePub

Rachel Wagner

THE ERROR PEOPLE TEND TO MAKE THE MOST IN THINKING about games and religion is to assume that the primary opposition at work is the idea that religion is “serious” whereas games are “fun.” I propose that a more accurate distinction is between being earnest as opposed to being insincere in one’s engagement with the ordered world views that religions and games can evoke. The importance of constructing systems or worlds of order into which people may willingly enter is a key feature of both religions and games. The greatest offense in both experiences is to break the rules, that is, to become an apostate, an infidel, a cheater, or a trifler, to fail to uphold the principal expectations about how to inhabit that particular experience’s world view. To fail in being earnest in following the rules is to cause a disruption of order, a breach in the cosmos-crafting activity that both games and religion can provide. Of course, not all experiences of religious practice and gameplay will fit this definition, but many of them do. This, I propose, is a fundamental similarity between religion and games, generally speaking: both are, at root, order-making activities that offer a mode of escape from the vicissitudes of contemporary life, and both demand, at least temporarily, that practitioners give themselves over to a predetermined set of rules that shape a world view and offer a system of order and structure that is comforting for its very predictability. While it is true that games offer such ordered worlds on a temporary basis and religion attempts to make universal claims to such rule-based systems, the root impulse of entering into ordered space reveals a deep kinship between religion and games that is startling and evocative.

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Medium 9780253009920

1 - New Wineskins or New Wine? The Evolution of Ecumenical Humanitarian Assistance

NoContributor Indiana University Press ePub

The Evolution of Ecumenical Humanitarian Assistance

Elizabeth G. Ferris

THIS IS THE story of the global ecumenical movement and the way it has structured its philanthropic action in response to the needs of the world—and the needs of its members. In particular, it is the story of six decades of the World Council of Churches (WCC) and its many related organizations as they have grappled with the question of Christian responsibility to the poor and needy, to refugees, and to victims of floods, tsunamis, and earthquakes. The focus of this essay is on ecumenical humanitarian response—a term that perhaps needs some unpacking. An “ecumenical response” is one in which churches work together in their humanitarian action and see themselves as part of the global movement toward Christian unity. “Humanitarian response” refers to those actions toward people in immediate need or for people who are victims of conflicts, natural disasters, or oppressive governments. In its ideal form, humanitarian work is shaped by the basic principles of humanity, independence, impartiality, and neutrality.

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Medium 9780253013132

4 Letters to and from Russian Orthodox Spiritual Elders (Startsy)

HEATHER COLEMAN Indiana University Press ePub

Irina Paert

SPIRITUAL ELDERS (STARTSY) WERE PERSONS OF EXCEPTIONAL spiritual insight who provided religious directorship to neophytes. Even though many of the elders were priests or monks, or both, being an elder was not a church office, but rather an informal ministry. The reputation of an elder was established “from below” by ordinary believers and an elder’s disciples. While the practice of spiritual guidance (starchestvo) has long been cultivated within monasticism, in nineteenth-century Russia it spread beyond monasteries and penetrated the lives of lay people. Many spiritual elders were heralds of the neo-Hesychast revival, which was characterized by an interest in mystical theology and the centrality of mental prayer in spiritual life. This interest was stimulated by the publication in 1794 of an anthology of early Christian writings on ascetic life, prayer, and the importance of spiritual guidance, under the title of Dobrotoliubie (Philokalia, literally “the love of beauty,” in Greek, or “the love of good,” in Russian), translated from Greek by St. Paisii Velichkovskii.

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