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Name Field said...

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test anonymous comment.

Elexio Support said...

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Elexio Support said...

Posted on Friday, January 27, 2012 @ 7:45 AM -
test comment.

Elexio Support said...

Posted on Wednesday, December 7, 2011 @ 9:51 AM -
bah

Tom Kline said...

Posted on Friday, July 15, 2011 @ 7:45 AM -
Another sample comment

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Posted on Friday, July 15, 2011 @ 7:26 AM -
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Support User said...

Posted on Wednesday, November 17, 2010 @ 10:30 AM -
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    Ministry in the #MeToo Moment

    As abuse awareness grows, pastors are searching for ways to protect the vulnerable and care for survivors.

    Last summer Stephanie Lobdell, co-lead pastor at Mountain Home Church of the Nazarene in Idaho, started a sermon series on the forgotten characters of Scripture. One of the subjects she wanted to cover was Dinah, the daughter of Jacob, who was raped by a Hivite prince. Her sexual assault ultimately spurred her brothers to massacre the royal’s people (Gen. 34).

    Lobdell’s co-pastor and husband, Tommy, was apprehensive about her decision to broach Dinah’s story. “He said, ‘Why are you preaching about rape? It’s such a vile topic. It’s such a sensitive area. Why are you taking that risk?’” said Lobdell. “He felt anxious, like, What’s going to happen when we open this door?

    But Lobdell was beginning to feel burdened by sermons in which women’s suffering was “a little side note to what pastors really want to talk about.”

    “It was one of those subtle promptings of the Holy Spirit: ‘Here’s a story that gets skipped over. You have a gap in your schedule. What could you put there?’” said Lobdell. “I trusted the Spirit’s guidance.”

    Naming Dinah’s experience from the pulpit caused an unexpected chain reaction. “After the sermon,” said Lobdell, “several people shared their own stories with me and expressed gratitude for giving voice to Dinah’s experience. This sermon allowed women to find their stories expressed in Scripture.”

    Shortly after Lobdell broached that subject with her congregation, The New York Times released a report on Hollywood producer Harvey Weinstein’s history of sexual misconduct. That report launched another, much larger chain reaction: the #MeToo ...

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    What Humans Have That Machines Don’t

    How a theology of personhood cuts against the mechanical metaphors we use to describe ourselves.

    As a literature and theology teacher, I train my students to see and hear metaphors, which are not just a matter of language. As George Lakoff and Mark Johnson argue in The Metaphors We Live By, “our ordinary conceptual system, in terms of which we both think and act, is fundamentally metaphorical in nature.” A metaphor, in classical Greek, means “a carrying or bearing across,” which is why in present-day Greece, metaphora designates a moving van.

    Metaphors efficiently transport meaning when literal language fails us. The poet Emily Dickinson compares hope to “the thing with feathers that perches in the soul, and sings the tune without the words, and never stops at all.” The economist Adam Smith compares the free market to “an invisible hand” that promotes social welfare despite the natural selfishness of individuals. As C. S. Lewis claims in Miracles, “The truth is that if we are going to talk at all about things which are not perceived by the senses, we are forced to use language metaphorically.”

    For much of Western civilization, there was a consensus among Christian and non-Christian thinkers about the material and spiritual nature of human beings. The Genesis creation story memorably captures this dynamic harmony when “the Lord form[s] a man from the dust of the ground and breathe[s] into his nostrils the breath of life” (2:7). But the materialism of our time diverges from this consensus, insisting that we are only brains and bodies—nothing more.

    When I recently taught Mere Christianity, I was surprised that Lewis frequently deploys a mechanical metaphor for human beings. He is typically alert to imperfect illustrations. And nothing, in my estimation, ...

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