1809 Chapters
  Title Author Publisher Format Buy Remix
Medium 9780253011510

5 The Sanctuary of the Synagogue

Jeffrey Veidlinger Indiana University Press ePub

The Jewish women’s choir of Vinnytsya meets regularly in the Jewish community center not far from the center of town. In 2002, Liudmila Shor invited us to the community center where this group of fifteen elderly and energetic ladies sings together. We were served a brunch of black bread and cheese, after which Shor began to gather the women together for a special performance just for us. As they rose from their tables, an elderly woman with large round turtle-shell glasses approached the camera. Speaking directly into the lens, a bit too close to the camera, she announced: “I was in the war. I am an invalid of the second group. I received the order of bravery.” Ignoring Shor’s calls to assemble in the auditorium, she continued her monologue in clipped sentences: “I go to synagogue. Every Sabbath I go to synagogue. My last name is Katz, Nesye Sulimanovna. I was born in Brailiv. I was left an orphan without any parents. And my uncle raised me. We sing Yiddish songs. We gather together, we sing, we dance, and we are joyous. My parents were all killed here by the Germans.”

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Medium 9781442270626

Is there a Pneumatological Lacuna in the “Spiritual Christology” of Joseph Ratzinger?

Mangina, Joseph Rowman & Littlefield Publishers ePub

Is there a Pneumatological Lacuna in the “Spiritual Christology” of Joseph Ratzinger?

Peter John McGregor

Before attempting to answer the question of whether or not there is a pneumatological lacuna in the spiritual Christology of Joseph Ratzinger, it will be necessary to give an outline of his spiritual Christology. In Behold the Pierced One, a collection of Christological addresses and homilies published in 1984, Ratzinger recounts how the composition of one of these addresses, a 1981 paper on the Sacred Heart of Jesus, had led him to “consider Christology more from the aspect of its spiritual appropriation” than he had done previously. Upon realizing that this same year was the 1300th anniversary of the Third Council of Constantinople, he decided to study the pronouncements of this council, and came to believe, “much to [his] astonishment, that the achievement of a spiritual Christology had also been the Council’s ultimate goal, and that it was only from this point of view that the classical formulas of Chalcedon appear in the proper perspective.”1 Ratzinger’s conclusion in attempting to define a spiritual Christology was that “the whole of Christology—our speaking of Christ—is nothing other than the interpretation of his prayer: the entire person of Jesus is contained in his prayer.”2

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Medium 9781577311218

Chapter 5: Confucianism

New World Library ePub

“The moral law begins in the relationship between man and woman, but ends in the vast reaches of the universe.

The Doctrine of the Mean, 12

“If you want to nourish a bird, you should let it live any way it chooses. Creatures differ because they have different likes and dislikes. Therefore the sages never require the same ability from all creatures ... concepts of right should be founded on what is suitable. The true saint leaves wisdom to the ants, takes a cue from the fishes, and leaves willfulness to the sheep.”


Dr. Douglas K. Chung

Professor, Grand Valley State University School of Social Work

Confucianism is a philosophy of a way of life, although many people also consider it a religion. The tradition derives its name from Kung Fu Tzu, or Confucius, (551–479 B.C.) who is renowned as a philosopher and educator. He is less known for his roles as a researcher, statesman, social planner, social innovator, and advocate. Confucius was a generalist with a universal vision. The philosophical method he developed offers a means to transform individuals, families, communities, and nations into a harmonious international society.

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Medium 9780253356932

Australia and New Zealand

Edited by Barbara Vinick and Shulamit Re Indiana University Press ePub

Oceania is a somewhat imprecise geographic region that usually refers to Australia and New Zealand as well as New Guinea and the islands of the Malay Archipelago (e.g., the Philippines and Singapore), where Jews constitute a tiny minority far from other Jews. Nevertheless, Jews have attained influence in many spheres of life in these countries and have experienced little anti-Semitism throughout their history of settlement.

Australia may be the only country in the world where Jews first immigrated as convicts. Sixteen men arrived in 1788, when Australia was a prison colony for Britain. The Jews of New Zealand arrived in a more conventional manner, as traders in the 1830s. When gold was discovered in Australia in the 1850s and in New Zealand in the 1860s, both countries experienced an increase in the number of Jews. Jews fleeing the Nazis augmented Jewish populations prior to World War II. But New Zealand admitted relatively few refugees or displaced persons during and after the war, in contrast to Australia. Immigrants from the former Soviet Union and South Africa increased both countries’ Jewish communities significantly at the end of the twentieth century.

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Medium 9780253020475

7 “Let’s Start with the Big Ones”: Numbers, Thin Description, and the Magic of Yiddish at the Yiddish Book Center

Edited by Michal KravelTovi and Deborah Indiana University Press ePub

Joshua B. Friedman

TO ENTER the gorgeous, multimillion-dollar facility of the Yiddish Book Center, located on the bucolic campus of Hampshire College in Amherst, Massachusetts, visitors open a heavy set of wood doors and walk through an entryway upon which can be read a slightly altered version of the famous quote by Yiddish linguist Max Weinreich: “Yiddish is magic—it will outwit history.”1 Passing through another set of doors, they are welcomed by a docent, usually an older retiree, or a work-study student from one of the area’s colleges within the region’s five-college consortium.2 After perhaps a bit of small talk, they are shown to a small room with a flat-screen television embedded into one wall. The room’s other walls, each painted in deep, matted shades of blues and reds, display museum panels that briefly summarize the center’s work of language and culture rescue—its now famous efforts to salvage the world’s Yiddish books, and its more recent attempts to record oral histories, promote the translation of Yiddish literature, and organize Yiddish language and Jewish cultural education programs, especially for younger generations of students. Surrounded by these panels are three rows of comfortable, upholstered wood benches, the kind that a religious institution in a different context might have used as pews.

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Medium 9780253006479

1 A Pretense of Irrationalism

McCombs, Richard Indiana University Press ePub


Be ready always to give an answer to every man that asks you a reason for the hope that is in you. (1 Peter 3:15)


The noble lie [is] useful to human beings as a sort of remedy. (Republic 414c, 389b)


What I have wanted has been to contribute . . . to bringing, if possible, into these incomplete lives as we lead them a little more truth. (PV, 17)


The truth must never become an object of pity; serve it as long as you can, to the best of your ability with unconditioned recklessness; squander everything in its service. (PV, 211)


Temporarily suppressing something precisely in order that the true can become more true . . . is a plain duty to the truth and is part and parcel of a person’s responsibility to God for the reflection [thinking capacity, reason] granted to him. (PV, 89)


[Sometimes the wise teacher] thinks it most appropriate to say that he does not understand something that he really does understand. (PV, 49)

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Medium 9780253011510

1 The Shtetl: A Historical Landscape

Jeffrey Veidlinger Indiana University Press ePub

Reading Yiddish literature as a child, I used to imagine the shtetl as a Smurf village, an oasis fantasyland populated with peaceful, joyous, and simple Jews, singing Yiddish songs and humming Hasidic tunes. This blissful flow of life would only be interrupted sporadically by the marauding Cossacks, who, I imagined, lived in the outskirts of the village, plotting like the Smurf’s nemesis Gargamel against the Jews. My images were probably influenced by the likes of Maurice Samuel, who did much to bring the idea of the shtetl to American audiences in the 1960s, although I only encountered his writings much later. In 1963, he described the shtetl as an “impregnable citadel of Jewishness.” “The Shtetlach!” he continued, “Those forlorn little settlements in a vast and hostile wilderness, isolated alike from Jewish and non-Jewish centers of civilization, their tenure precarious, their structure ramshackle, their spirit squalid.”1 In one of the first academic articles published on the shtetl as a sociological phenomenon, Natalie Joffe referred to the shtetl as “a culture island.”2 To Elie Wiesel, the Shtetl (spelled occasionally in his rendition with a capital S) is a “small colorful Jewish kingdom so rich in memories.”3 In Wiesel’s imagination, “No matter where it is located on the map, the shtetl has few geographical frontiers. . . . In its broad outlines, the shtetl is one and same everywhere.”4 It has become customary to write about the shtetl as an ur-space located outside of any particular time or place. Countless “composite-collective” portraits of “the Shtetl” have emerged in the Jewish imagination, as though no further geographic distinction is necessary. Some refrain from naming individual shtetls and instead write of an imagined “Shtetlland.”5 Wiesel’s portrait purposefully exemplifies the duality of this tragic and nostalgic image:

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Medium 9781523093984

8. The Leader as Shepherd

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


I met Holly Culhane seventeen years ago when she became an independent consultant for The Ken Blanchard Companies to help us spread the word about our training programs. We became better acquainted a few years later through our Lead Like Jesus ministry, where she is one of our certified trainers. What I love most about Holly is that she continually challenges her own thinking and explores new ideas. I think you’ll admire that aspect of her, too, when you read her essay. —KB

A WHILE BACK, in reference to a self-serving leadership scandal I had experienced, a wise and dear friend remarked, “A shepherd is supposed to lay down his life for his sheep.” The analogy hit me hard. The self-serving leaders involved hadn’t considered the needs of their followers a priority—but were first only concerned about their own well-being.

I had heard the term shepherding in a leadership context from time to time in speeches, books, and the media. Earnest leaders spend much time discussing the values of servant leadership. But was there a skill or tool or philosophy of shepherds that would bring even more depth and meaning to those lessons of leadership?

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Medium 9780253347046

10. Forgiven Time: The Pharisee and the Tax Collector

John D. Caputo Indiana University Press ePub

… as we send away our debtors.

(Matt. 6:12, my translation)

Two men went up to the temple to pray,
one a Pharisee and the other a tax collector.
The Pharisee, standing by himself, was praying thus,
“God, I thank you that I am not like other people:
thieves, rogues, adulterers, or even like this tax collector.
I fast twice a week; I give a tenth of all my income.”
But the tax collector, standing far off,
would not even look up to heaven,
but was beating his breast and saying,
“God, be merciful to me a sinner.” (Luke 18:10–13)

In the kingdom of God, we have been arguing, strange, incalculable, unaccountable, impossible things happen (which is also why we love it so). Among the most impossible of these, the most resistant to calculation, the most unaccountable, is forgiveness. Forgiveness, in many ways the most amazing grace (gift) in the kingdom, disturbs our sense of law and order, disrupts our sense of economic equilibrium, undermines our desire to “settle the score” or “get even,” blocks our instinct to see to it that the offenders are made to “pay for” what they did. Hence, it is the decentering centerpiece of a poetics of the impossible (if there is a center), the heart of the kingdom, the heart of a heartless world, and the principal un-principle of our sacred and eventful anarchy.

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Medium 9781523093984

34. Developing and Using Servant Leadership in the Military

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


Robin Blanchard is the daughter of my cousin, Bob, who was one of the top school superintendents in the country, finishing his career in Portland, Oregon. Watching her father as a leader motivated Robin to become a great servant leader herself. I think you’ll realize in this essay that she accomplished her goal through serving our country in the military. —KB

RECENTLY, WHILE LOOKING through documents my mother kept from my childhood, I found an aptitude test I had taken in the seventh grade. My highest score was in leadership. Who would have known then that I would follow a path leading to the honor of serving as the first female brigade commander in the Washington National Guard!

I have always felt drawn to serving others. Some in the military did not always support my servant leader philosophy. But they didn’t understand that a servant leader has flexibility—although we always put our people first, we are able to be very directive when necessary. No discussion is needed when a military leader says, “Take that hill and hold it.” Soldiers must move out quickly to accomplish whatever they are directed to do. They are dedicated to the mission of protecting this nation’s freedoms and will always do their best to that end. However, followership must be earned. Some leaders win the hearts and minds of their soldiers and have comments made about them such as “I would follow them anywhere.” Other leaders find that their people only follow them when it is required—or when someone is watching.

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Medium 9781608682652

3. The Apophatic Divinity: Meister Eckhart Meets Buddhism via Thich Nhat Hanh

Matthew Fox New World Library ePub

Meister Eckhart Meets Buddhism via Thich Nhat Hanh

If we can bring into Christianity the insight of interbeing and of non-duality, we will radically transform the way people look on the Christian tradition, and the valuable jewels in the Christian tradition will be rediscovered.


Love God as God is — a not-God, not-mind, not-person, not-image — even more, as he is a pure, clear One, separate from all twoness.


When we speak of awe, wonder, and the glorious radiance of the universe, when we refer to the Cosmic Christ, we are speaking of the Cataphatic Divinity. That is to say, the God of Light, the God of all that is beautiful, the God of creation. It is also the God of history, which wants to liberate and redeem those elements of creation and of humans that are less than true to their best selves. Eckhart, as we have seen, is a champion of the Cataphatic Divinity, as when he says simply and directly: “God is isness” and “isness is God.”

Here we will explore the Apophatic Divinity in Eckhart’s teachings, which relates to some profoundly Buddhist elements. The Apophatic Divinity is the God without light, the God of darkness, the God who cannot be named or described.

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Medium 9781442261150

Kilby versus Balthasar: A Cultural Divide?

Mangina, Joseph Rowman & Littlefield Publishers ePub

Kilby versus Balthasar: A Cultural Divide?

Étienne Vetö

Reading Karen Kilby’s Balthasar: A (Very) Critical Introduction is a must. It is one of the clearest and most instructive introductions to Balthasar. The two chapters on the “central images” of his theology are uniquely illuminating in the realm of balthasariana.1 Its criticism is exemplary as it leads us to think outside the box and helps us understand the nagging feeling we’ve all had reading Balthasar and sensing something wasn’t quite on track, without being able to pinpoint exactly what. At the same time she always tries to offer counterarguments to defend Balthasar—though these acts of mercy, because in the end they do not save him, effectively buttress the criticism. I agree with too many of the shortcomings Kilby points out—Balthasar’s difficulty in determining the Holy Spirit’s place, the way he tends to “distort” what he reads and the great epistemological promises he does not live up to, his exaggerated insistence on suffering and pain, for instance—to name them all.

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Medium 9781780647388

CH 7 Pilgrimage Policy Management

Leppakari, M.; Griffin, K.A. CABI PDF


Pilgrimage Policy Management:

Between Shrine Strategy and

Ritual Improvisation

Simon Coleman*

University of Toronto,Toronto,Canada

Introduction: Managing Space

In the introduction to his book Coping with Tourists (1996, p. 8), the anthropologist

Jeremy Boissevain tells a story about some Maltese friends of his who were celebrating the annual festa or ‘celebration’ of St Leonard on the island, and who made a rather surprising discovery in their house during the event. Two tourists who had come on a commercial festa trip had actually opened the glass inner door to Boissevain’s friends’ home and had started to look around, eventually walking into the front room, where they encountered the surprised residents. Boissevain reports that his friends politely ushered their unwanted guests out into the street, before doing something they had never done before: they went to the wooden outer door of their house – which would normally be left open during the event in order ‘to display festive furnishings and decorations to passers-by’ (Boissevain,

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Medium 9780253329653

13. On Being Evidentially Challenged

Edited by Daniel HowardSnyder Indiana University Press ePub


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 9780253342935

14 Jewish Working Prisoners

Yitzhak Arad Indiana University Press ePub

The lack of a permanent and experienced cadre of Jewish prisoners to carry out the physical work involved in the extermination process, and the daily murder of some of those already engaged in this work and their replacement by others taken from the newly arriving transports, caused a constant disruption and slowdown of the liquidation activities in the camps. Realizing the source of the problem, the camp authorities in each camp decided to turn the temporary Jewish prisoner work force into a permanent one. According to this plan, each Jewish prisoner would belong to a particular working group and would become a specialist in the work he was assigned. These people would be kept working as long as they were fit and selections and executions would continue for those who became too weak or too ill to keep up to the required pace.

The first camp in which such a change was instituted was Sobibor, in May/June 1942. Moshe Bahir, who arrived in Sobibor at that time with a transport of Jews from Zamosc, wrote:

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