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How strange that we should ordinarily feel compelled to hide our wounds when we are all wounded! Community requires the ability to expose our wounds and weaknesses to our fellow creatures. It also requires the ability to be affected by the wounds of others... But even more important is the love that arises among us when we share, both ways, our woundedness.
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M. Scott Peck
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The object of this Essay is to assert one very simple principle, as entitled to govern absolutely the dealings of society with the individual in the way of compulsion and control, whether the means used be physical force in the form of legal penalties, or the moral coercion of public opinion. That principle is, that the sole end for which mankind are warranted, individually or collectively in interfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinions of others, to do so would be wise, or even right. These are good reasons for remonstrating with him, or reasoning with him, or persuading him, or entreating him, but not for compelling him, or visiting him with any evil, in case he do otherwise. To justify that, the conduct from which it is desired to deter him must be calculated to produce evil to someone else. The only part of the conduct of any one, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.
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John Stuart Mill (On Liberty)
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We keep each other alive with our stories. We need to share them, as much as we need to share food. We also require for our health the presence of good companions. One of the most extraordinary things about the land is that it knows this—and it compels language from some of us so that as a community we may converse about this or that place, and speak of the need.
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Barry Lopez
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How can we produce a sense of belonging to communities in struggle that is not evaporated by the onslaught of our everyday routines? How do we build movements capable of generating the power to compel governments and corporations to curtail their violence?
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Angela Y. Davis (Abolition Democracy (Open Media Series))
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My spirit gets nourished in faraway places. Sometimes I wonder if it's a biological need, perhaps a biological flaw, that compels me to seek the excitement and challenge that comes of being in a place where nobody knows me.
Other times I think that my compulsion to settle into communities that are different from the ones I know is related to my passion for experiential learning. I learn best and most happily by doing, touching, sharing, tasting. When I'm somewhere I've never been before, learning goes on all day, every day.
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Rita Golden Gelman (Tales of a Female Nomad: Living at Large in the World)
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If there is no way to compel those who find a majority decision distasteful to go along with it, then the last thing one would want to do is to hold a vote: a public contest which someone will be seen to lose. Voting would be the most likely means to guarantee humiliations, resentments, hatreds, in the end, the destruction of communities. What is seen as an elaborate and difficult process of finding consensus is, in fact, a long process of making sure no one walks away feeling that their views have been totally ignored.
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David Graeber (Fragments of an Anarchist Anthropology (Paradigm))
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Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door.
[Billions and Billions of Demons - JANUARY 9, 1997 ISSUE]
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Richard C. Lewontin
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Our national discourse emphasizes sacrifice, community, greater good. Our institutions, our everyday lives—they regulate and compel individualism, competition, self-centeredness.
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You Yenn Teo (This Is What Inequality Looks Like)
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One of the tragedies of current Christianity in America is that we have so few compelling illustrations of this life that Jesus lived and the type of radical community he came to create. Leading pastors and preachers are little more than family-friendly celebrities or game show hosts with all the razzle-dazzle and mass media presence that accompanies the position.
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Ronnie McBrayer (The Jesus Tribe: Following Christ in the Land of the Empire)
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To my Black brothers and sisters, choose faith. As difficult as it is, choose faith—the kind of faith that we know without works is dead. The faith that raises awareness, educates the community, advocates, cares for the widows and feeds the orphans. Choose the faith that is compelled to action, but not controlled my anger.
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Andrena Sawyer
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In modern societies, some members of ethnic minority groups do not want to feel compelled to heed the voices of their communities when participating as citizens.
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Michael Kenny (The Politics of Identity: Liberal Political Theory and the Dilemmas of Difference)
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Eviction's fallout is severe. Losing a home sends families to shelters, abandoned houses, and the street. It invites depression and illness, compels families to move into degrading housing in dangerous neighborhoods, uproots communities, and harms children. Eviction reveals people's vulnerabilities and desperation, as well as their ingenuity and guts.
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Matthew Desmond (Evicted: Poverty and Profit in the American City)
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Since, in our societies, a gendered division of labor still predominates which confers a male twist on basic liberal categories (autonomy, public activity, competition) and relegates women to the private sector of family solidarity, liberalism itself, in its opposition to private and public, harbors male dominance. Furthermore, it is only modern Western capital culture for which autonomy and individual freedom stand higher than collective solidarity, connection, responsibility for dependent others, the duty to respect the customs of one's community. Liberalism itself thus privileges a certain culture: the modern Western one. As to freedom of choice, liberalism is also marked by a strong bias. It is intolerant when individuals of other cultures are not given freedom of choice-as is evident in issues such as clitoridechtomy, child brideship, infanticide, polygamy, and incest. However, it ignores the tremendous pressure which, for example, compels women in out liberal societies to undergo such procedures as plastic surgery, cosmetic implants, and Botox injections to remain competitive in the sex markets.
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Slavoj Žižek
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Never value anything as profitable that compels you to break your promise, to lose your self-respect, to hate any man, to suspect, to curse, to act the hypocrite, to desire anything that needs walls and curtains: for he who has preferred to everything else his own intelligence and daimon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company; and, what is chief of all, he will live without either pursuing or flying from death; but whether for a longer or a shorter time he shall have the soul enclosed in the body, he cares not at all: for even if he must depart immediately, he will go as readily as if he were going to do anything else that can be done with decency and order; taking care of this only all through life, that his thoughts abide with the concerns of an intelligent animal and a member of a civil community.
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Marcus Aurelius (Meditations)
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Music floods the mind, evoking moods, memories and sensations. The pulse compels the dancer to dive into a sparkling stream of motion and sensation.
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Stefan Freedman (Dance Wise)
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And there is even more compelling evidence about the damage wrought by the expansion of the prison system in the schools located in poor communities of color that replicate the structures and regimes of the prison. When children attend schools that place a greater value on discipline and security than on knowledge and intellectual development, they are attending prep schools for prison.
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Angela Y. Davis (Are Prisons Obsolete?)
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(The subject of Peter Gallagher’s eyebrows, I realize, is a digression away from the Oneida Community, and yet, I do feel compelled, indeed almost conspiracy theoretically bound to mention that one of the reasons the Oneida Community broke up and turned itself into a corporate teapot factory is that a faction within the group, led by a lawyer named James William Towner, was miffed that the community’s most esteemed elders were bogarting the teenage virgins and left in a huff for none other than Orange County, California, where Towner helped organize the Orange County government, became a judge, and picked the spot where the Santa Ana courthouse would be built, a courthouse where, it is reasonable to assume, Peter Gallagher’s attorney on The O.C. might defend his clients.)
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Sarah Vowell (Assassination Vacation)
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..I began speaking.. First, I took issue with the media's characterization of the post-Katrina New Orleans as resembling the third world as its poor citizens clamored for a way out. I suggested that my experience in New Orleans working with the city's poorest people in the years before the storm had reflected the reality of third-world conditions in New Orleans, and that Katrina had not turned New Orleans into a third-world city but had only revealed it to the world as such. I explained that my work, running Reprieve, a charity that brought lawyers and volunteers to the Deep South from abroad to work on death penalty issues, had made it clear to me that much of the world had perceived this third-world reality, even if it was unnoticed by our own citizens.
To try answer Ryan's question, I attempted to use my own experience to explain that for many people in New Orleans, and in poor communities across the country, the government was merely an antagonist, a terrible landlord, a jailer, and a prosecutor. As a lawyer assigned to indigent people under sentence of death and paid with tax dollars, I explained the difficulty of working with clients who stand to be executed and who are provided my services by the state, not because they deserve them, but because the Constitution requires that certain appeals to be filed before these people can be killed. The state is providing my clients with my assistance, maybe the first real assistance they have ever received from the state, so that the state can kill them.
I explained my view that the country had grown complacent before Hurricane Katrina, believing that the civil rights struggle had been fought and won, as though having a national holiday for Martin Luther King, or an annual march by politicians over the bridge in Selma, Alabama, or a prosecution - forty years too late - of Edgar Ray Killen for the murder of civil rights workers in Philadelphia, Mississippi, were any more than gestures. Even though President Bush celebrates his birthday, wouldn't Dr. King cry if he could see how little things have changed since his death? If politicians or journalists went to Selma any other day of the year, they would see that it is a crumbling city suffering from all of the woes of the era before civil rights were won as well as new woes that have come about since. And does anyone really think that the Mississippi criminal justice system could possibly be a vessel of social change when it incarcerates a greater percentage of its population than almost any place in the world, other than Louisiana and Texas, and then compels these prisoners, most of whom are black, to work prison farms that their ancestors worked as chattel of other men?
...
I hoped, out loud, that the post-Katrina experience could be a similar moment [to the Triangle Shirtwaist factory fiasco], in which the American people could act like the children in the story and declare that the emperor has no clothes, and hasn't for a long time. That, in light of Katrina, we could be visionary and bold about what people deserve. We could say straight out that there are people in this country who are racist, that minorities are still not getting a fair shake, and that Republican policies heartlessly disregard the needs of individual citizens and betray the common good. As I stood there, exhausted, in front of the thinning audience of New Yorkers, it seemed possible that New Orleans's destruction and the suffering of its citizens hadn't been in vain.
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Billy Sothern (Down in New Orleans: Reflections from a Drowned City)
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A cold heart that does not love suggests one of two things. Either it has never been forgiven, or it does not appreciate the depth of its forgiveness. In fact, much of our growth in Christ is simply growth in our understanding of what Christ has done for us.
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Mark Dever (The Compelling Community: Where God's Power Makes a Church Attractive (9Marks))
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Osama bin Laden’s ideas were neither new nor compelling outside his relatively small circle of followers. They belonged to an ugly cul-de-sac of history, an era where witches and heretics were burned in town squares. They were adolescent ideas, in that they remained willfully ignorant of all that had come before. There are many who choose to believe that certain ancient texts are literally the word of one God or the other, but not many who would go so far as to regard as a sacred duty the slaughter of those who disagree with them, or to kill in order to advance their aims. This was a philosophy that would never appeal to more than a few dedicated fanatics. But one of the peculiarities of the modern world is that, because of telecommunications, small groups of like-minded people, even if widely scattered, can form a community of belief. They can feed off of each other, and can come to wield influence far beyond their actual numbers or appeal. Bin Laden’s was the first to use these tools to build his network into a deadly force.
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Mark Bowden (The Finish: The Killing of Osama Bin Laden)
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I am a determinist. As such, I do not believe in free will. The Jews believe in free will. They believe that man shapes his own life. I reject that doctrine philosophically. In that respect I am not a Jew… I believe with Schopenhauer: We can do what we wish, but we can only wish what we must. Practically, I am, nevertheless, compelled to act is if freedom of the will existed. If I wish to live in a civilized community, I must act as if man is a responsible being.
"I claim credit for nothing. Everything is determined, the beginning as well as the end, by forces over which we have no control. It is determined for the insect as well as for the star. Human being, vegetables or cosmic dust, we all dance to an invisible tune, intoned in the distance by a mysterious player.
"I am enough of an artist to draw freely from the imagination. Imagination is more important than knowledge. Knowledge is limited. Imagination encircles the world."--Albert Einstein, from an interview, in 1929, with George Sylvester Viereck.
(Albert Einstein by Lotte Jacobi.)
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Albert Einstein
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Law is never so necessary as when it has no ethical significance whatever, and is pure law for the sake of law. The law that compels me to keep to the left when driving along Oxford Street is ethically senseless, as is shewn by the fact that keeping to the right answers equally well in Paris; and it certainly destroys my freedom to choose my side; but by enabling me to count on everyone else keeping to the left also, thus making traffic possible and safe, it enlarges my life and sets my mind free for nobler issues. Most laws, in short, are not the expression of the ethical verdicts of the community, but pure etiquette and nothing else. What they express is the fact that over most of the field of social life there are wide limits within which it does not matter what people do, though it matters enormously whether under given circumstances you can depend on their all doing the same thing.
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George Bernard Shaw (The sanity of art)
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Time and time again I am astounded by the regularity and repetition of form in this valley and elsewhere in wild nature: basic patterns, sculpted by time and the land, appearing everywhere I look. The twisted branches in the forest that look so much like the forked antlers of the deer and elk. The way the glacier-polished hillside boulders look like the muscular, rounded bodies of the animals- deer, bear- that pass among these boulders like loving ghosts. The way the swirling deer hair is the exact shape and size of the larch and pine needles the deer hair lies upon one it is torn loose and comes to rest on the forest floor. As if everything up here is leaning in the same direction, shaped by the same hands, or the same mind; not always agreeing or in harmony, but attentive always to the same rules of logic and in the playing-out, again and again, of the infinite variations of specificity arising from that one shaping system of logic an incredible sense of community develops…
Felt at night when you stand beneath the stars and see the shapes and designs of bears and hunters in the sky; felt deep in the cathedral of an old forest, when you stare up at the tops of the swaying giants; felt when you take off your boots and socks and wade across the river, sensing each polished, mossy stone with your bare feet. Felt when you stand at the edge of the marsh and listen to the choral uproar of the frogs, and surrender to their shouting, and allow yourself, too, like those pine needles and that deer hair, like those branches and those antlers, to be remade, refashioned into the shape and the pattern and the rhythm of the land. Surrounded, and then embraced, by a logic so much more powerful and overarching than anything that a man or woman could create or even imagine that all you can do is marvel and laugh at it, and feel compelled to give, in one form or another, thanks and celebration for it, without even really knowing why…
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Rick Bass
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the eternal need to shout “You should have been there!” that compelled humans to tell stories and pass on advice and seek comfort and safety and love among their own kind. The only way that need could be fulfilled was for a community to agree upon a set of sounds and gestures to carry consistent meanings. That agreement became language.
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S.G. Redling (Damocles)
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Q:What will be the attitude of communism to existing nationalities?
A:The nationalities of the peoples associating themselves in accordance with the principle of community will be compelled to mingle with each other as a result of this association and thereby to dissolve themselves, just as the various estate and class distinctions must disappear through the abolition of their basis, private property.
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Friedrich Engels (The Principles of Communism)
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Religion does not compel the Non-Hindus to take the same attitude towards caste. If Hindus wish to break caste, their religion will come in their way. But it will not be so in the case of Non-Hindus. It is, therefore, a dangerous delusion to take comfort in the mere existence of caste among Non-Hindus, without caring to know what place caste occupies in their life and whether there are other “organic filaments”, which subordinate the feeling of caste to the feeling of community. The sooner the Hindus are cured of this delusion the better.
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B.R. Ambedkar (Annihilation Of Caste)
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I have no way to tell him of the cacophonous emotions jangling within me - to feel wired for others yet irrelevant; to need community but equally to be unable to find one; that cleaning, cooking, and caring for my family is a pleasure and a blessing, but it isn't the same as feeling connected to them; to do things for others isn't the same as being with them; that watching television side by side isn't always "spending an evening together." And that each year I feel gravity pull at my face, my breasts, my soul, and I wonder... I wonder what within me is compelling enough that anyone would stay with me.
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Katherine Reay (The Printed Letter Bookshop (Winsome, #1))
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The history of human communities and world development highlights the extent to which migration has been an engine of social progress. By viewing our collective past through the lens of migration, we can appreciate how the movement of people across cultural frontiers has brought about the globalized and integrated world we inhabit today. . . . As people moved they have encountered new environments and cultures that compel them to adapt and innovate novel ways of doing things. The development of belief systems and technologies, the spread of crops and production methods, have often arisen out of the experiences of, or encounters with, migrants.
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Ian Goldin (Exceptional People: How Migration Shaped Our World and Will Define Our Future)
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13. No good life is possible unless it is organized around a vocation. If you try to use your work to serve yourself, you’ll find your ambitions and expectations will forever run ahead and you’ll never be satisfied. If you try to serve the community, you’ll always wonder if people appreciate you enough. But if you serve work that is intrinsically compelling and focus just on being excellent at that, you will wind up serving yourself and the community obliquely. A vocation is not found by looking within and finding your passion. It is found by looking without and asking what life is asking of us. What problem is addressed by an activity you intrinsically enjoy?
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David Brooks (The Road to Character)
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We commit to other believers in the local church simply because it's part of God's calling us into his family. It's what it means to be a Christian. Take the passage from 1 John 4:19-21. It starts with our salvation: "He first loved us." Then it continues into our love for other Christians. "Whoever loves God must also love his brother." Every person loved by God in this salvific sense loves other Christians. There are no exceptions. And that means we should stop viewing commitment to a local church as a process and start viewing it as an event. The event is our salvation, and commitment is something that inevitably follows- not something that merely happens as we mature.
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Jamie Dunlop (The Compelling Community: Where God's Power Makes a Church Attractive (9Marks))
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Love of other people may take many forms, from brotherly love between members of a faith community to the love that inspires us to mete out justice fairly, clothe the naked, and feed the hungry. When an earthquake strikes, it is an act of love to give of our time and resources to those who are suffering. When injustice takes place, it is an act of love to shout in protest. And when a population is vilified, subjugated, and despised; when the members of that group are mischaracterized and slandered; when selective teachings of religious faith are used as cudgels—then the mandate to love compels us to learn more, engage more, and finally to stand up for those who have been wronged.
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Jay Michaelson (God vs. Gay?: The Religious Case for Equality (Queer Ideas/Queer Action Book 6))
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What a wonderful piece of Socialism modern civilisation has become!—not the Socialism of the so-called Socialists—a system modelled apparently upon the methods of the convict prison—a system under which each miserable sinner is to be compelled to labour, like a beast of burden, for no personal benefit to himself, but only for the good of the community—a world where there are to be no men, but only numbers—where there is to be no ambition and no hope and no fear,—but the Socialism of free men, working side by side in the common workshop, each one for the wage to which his skill and energy entitle him; the Socialism of responsible, thinking individuals, not of State-directed automata.
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Jerome K. Jerome (Diary of a Pilgrimage)
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In 1854, during the Crimean War, Chaadaev wrote these words: Talking about Russia one always imagines that one is talking about a country like the others; in reality, this is not so at all. Russia is a whole separate world, submissive to the will, caprice, fantasy of a single man, whether his name be Peter or Ivan, no matter - in all instances the common element is the embodiment of arbitrariness. Contrary to all the laws of the human community, Russia moves only in direction of her own enslavement and the enslavement of all the neighbouring peoples. For this reason it would be in the interest not only of other peoples but also in that of her own that she be compelled to take a new path.
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Richard Pipes (Russia Under the Old Regime)
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yet who today knows this? Who knows the way to the eternally fruitful climbs of the soul? You seek the way through mere appearances, you study books and give ears to all kinds of opinion; what good is all that?! There is only one way, and that is your way; you seek the path. I warn you away from my own, it can be the wrong way for you, may each go his own way.
I will be no savior, no law giver, no master teacher unto you. You are no longer little children one should not turn people into sheep, but rather sheep into people. Giving laws, bettering, making things easier, has all become wrong and evil. May each one seek out his own way; the way leads to mutual love in community. Men will come to see and feel the similarity and commonality of their ways. Laws and teachings held in common compel people to solitude, so that they may escape the pressure of undesirable contact, but solitude makes people hostile and venomous. Therefore, give people dignity and let each of them stand apart, so that each may find his own fellowship and love it.
Power stands against power, contempt against contempt, love against love. Give humanity dignity and trust that life will find the better way. The one eye of the godhead is blind, the one ear of the godhead is deaf, the order of its being is crossed by
chaos, so be patient with the crimplenes of the world and do not over value its consummate beauty.
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C.G. Jung (The Red Book: Liber Novus)
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The new and needed apologetics will differ from previous apologetic models geared at convincing people solely or even mainly from a rationalistic perspective or that begin with biblical authority. People want to see spiritual power demonstrated by transformed lives expressed in community. This is the hope people harbor. They will respond to a spiritual belief system that delivers at this point. Jesus said that the proof f discipleship to the world would be his followers’ love for one another
(John 13:35). Early observers were drawn to the Christian movement exactly for this reason (Acts 2: 44-47). Love expressed through community still transforms people and creates an attractive and compelling invitation for others to join up.
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Reggie McNeal (A Work of Heart : Understanding How God Shapes Spiritual Leaders)
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Our institutions rest upon injustice and authority: it is only by closing our hearts against sympathy and our minds against truth that we can endure the oppressions and unfairnesses by which we profit. The conventional conception of what constitutes success leads most men to live a life in which their most vital impulses are sacrificed, and the joy of life is lost in listless weariness. Our economic system compels almost all men to carry out the purposes of others rather than their own, making them feel impotent in action and only able to secure a certain modicum of passive pleasure. All these things destroy the vigor of the community, the expansive affections of individuals, and the power of viewing the world generously. All these things are unnecessary and can be ended by wisdom and courage.
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Bertrand Russell (Why Men Fight (Warbler Classics Annotated Edition))
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It is also not as simple as saying that Christians accept the moral laws offered in the Old Testament, just not the ceremonial, cultic, dietary, or civil laws—because, as Old Testament scholar Martin Noth wrote, “Here in the Old Testament … there is no question of different categories of commandment, but only of the Will of God binding on Israel, revealed in a great variety of concrete requirements.” [24] Any differentiation of authority in terms of categories of Old Testament legal materials is foreign to the materials themselves. And no clear delineation along these lines is offered in the New Testament. It is also not as simple as saying Christians may not accept all the laws offered in the Old Testament, but we do seek to practice the principles behind them, as Gordon Wenham, among others, has suggested. [25] While this move is often compelling, other times the principles are not clear, and still other times they are clear but we cannot accept them as Christians. Consider the principle of collective responsibility and therefore collective punishment of the entire population of a town for its prevailing religious practices, or the principle that the “unclean” (like menstruating women) should be excluded from community. If we say that Christians may not accept all the laws or the principles offered in the Old Testament, but we are committed to belief in the core character of God as revealed there, such as the idea that God is holy and demands holiness, this is better. But this does not resolve the question of whether all same-sex relationships violate the character of a holy God.
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David P. Gushee (Changing Our Mind: Definitive 3rd Edition of the Landmark Call for Inclusion of LGBTQ Christians with Response to Critics)
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As well as being essential to theological study, philosophy is an indispensable tool for communicating theology, for evangelization and catechesis. A faith based on how warm and comfortable you feel and how "affirmed" you are by your community is pleasant, but there is no guarantee that it is true. Fides et ratio make clear that philosophy's central tasks are to justify our grasp of reality, of truth, and to make cogent suggestions as to life's true meaning. Being able to say something compelling on these topics -- reality, truth, and life's meaning -- is critical in winning young and old alike to the faith. A theology that incorporates philosophy's work in these areas will be faithful to the teaching of the Church and able to stand up to the most rigorous secular arguments and the ideologies of the age.
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George Pell (God and Caesar: Selected Essays on Religion, Politics, and Society)
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Throughout this long development, from 600 B.C. to the present day, philosophers have been divided into those who wished to tighten social bonds and those who wished to relax them. With this difference others have been associated. The disciplinarians have advocated some system of dogma, either old or new, and have therefore been compelled to be, in a greater or less degree, hostile to science, since their dogmas could not be proved empirically. They have almost invariably taught that happiness is not the good, but that “nobility” or “heroism” is to be preferred. They have had a sympathy with the irrational parts of human nature, since they have felt reason to be inimical to social cohesion. The libertarians, on the other hand, with the exception of the extreme anarchists, have tended to be scientific, utilitarian, rationalistic, hostile to violent passion, and enemies of all the more profound forms of religion. This conflict existed in Greece before the rise of what we recognize as philosophy, and is already quite explicit in the earliest Greek thought. In changing forms, it has persisted down to the present day, and no doubt will persist for many ages to come. It is clear that each party to this dispute—as to all that persist through long periods of time—is partly right and partly wrong. Social cohesion is a necessity, and mankind has never yet succeeded in enforcing cohesion by merely rational arguments. Every community is exposed to two opposite dangers: ossification through too much discipline and reverence for tradition, on the one hand; on the other hand, dissolution, or subjection to foreign conquest, through the growth of an individualism and personal independence that makes co-operation impossible.
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Bertrand Russell (A History of Western Philosophy: And Its Connection with Political and Social Circumstances from the Earliest Times to the Present Day)
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Giving laws, bettering, making things easier, has all become wrong and evil. May each one seek out his own way. The way leads to mutual love in community. Men will come to see and feel the similarity and commonality of their ways. Laws and teachings held in common compel people to solitude, so that they may escape the pressure of undesirable contact, but solitude makes people hostile and venomous. Therefore give people dignity and let each of them stand apart, so that each may find his own fellowship and love it. Power stands against power, contempt against contempt, love against love. Give humanity dignity, and trust that life will find the better way. The one eye of the Godhead is blind, the one ear of the Godhead is deaf, the order of its being is crossed by chaos. So be patient with the crippledness of the world and do not overvalue its consummate beauty.
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C.G. Jung (The Red Book: Liber Novus)
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If a society, a city, or a territory, were to guarantee the necessaries of life to its inhabitants (and we shall see how the conception of the necessaries of life can be so extended as to include luxuries), it would be compelled to take possession of what is absolutely needed for production; that is to say — land, machinery, factories, means of transport, etc. Capital in the hands of private owners would be expropriated and returned to the community. The great harm done by bourgeois society, as we have already mentioned, is not only that capitalists seize a large share of the profits of each industrial and commercial enterprise, thus enabling them to live without working, but that all production has taken a wrong direction, as it is not carried on with a view to securing well-being to all. For this reason we condemn it. Moreover, it is impossible to carry on mercantile production in everybody’s interest. To wish it would be to expect the capitalist to go beyond his province and to fulfill duties that he cannot fulfill without ceasing to be what he is — a private manufacturer seeking his own enrichment. Capitalist organization, based on the personal interest of each individual trader, has given all that could be expected of it to society — it has increased the productive force of work. The capitalist, profiting by the revolution effected in industry by steam, by the sudden development of chemistry and machinery, and by other inventions of our century, has endeavoured in his own interest to increase the yield of work, and in a great measure he has succeeded. But to attribute other duties to him would be unreasonable. For example, to expect that he should use this superior yield of work in the interest of society as a whole, would be to ask philanthropy and charity of him, and a capitalist enterprise cannot be based on charity.
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Pyotr Kropotkin (The Conquest of Bread: The Founding Book of Anarchism)
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The Baptists argued that the Church of God should be a community of godly men; that faith is the gift of God, and not to be compelled by force of arms; that only those rites sanctioned or commanded by Christ and His Apostles are binding upon His people; and that the only Lawgiver of the Church is Christ Himself. Each party [Roman Catholics, Anglicans, and Presbyterians] had, therefore, its own reason for hating the Baptists; and as each had yet to learn the true nature of religious freedom, each oppressed and persecuted in turn.”9 Baptists protested that they were not Anabaptists, because they did not see baptizing believers who had been sprinkled as infants as re-baptizing and because they did not want the radical, anti-state label hung on them as earned by some Anabaptist and 5th Monarchy activists. It appears that after some time of such protests, in answer to the inevitable question, “If you're not Anabaptists, what are you?” 10 the name “Baptist” emerged.
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Stuart L Brogden (Captive to the Word of God: A Particular Baptist Perspective on Reformed and Covenant Theology)
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Richard Lewontin is amazingly candid about this fact. In the New York Review of Books he makes this stunning admission: Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs . . . in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counterintuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door.4
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Gregory Koukl (Tactics: A Game Plan for Discussing Your Christian Convictions)
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Sparta, for instance, satisfied the land-hunger of her citizens by attacking and conquering her nearest Greek neighbors. The consequence was that Sparta only obtained her additional lands at the cost of obstinate and repeated wars with neighbouring peoples of her own calibre. In order to meet this situation Spartan statesmen were compelled to militarize Spartan life from top to bottom, which they did by re-invigorating and adapting certain primitive social institutions, common to a number of Greek communities, at a moment when, at Sparta as elsewhere, these institutions were on the point of disappearance.
Athens reacted to the population problem in a different way again. She specialized her agricultural production for export, started manufactures also for export, and then developed her political institutions so as to give a fair share of political power to the new classes which had been called into being by these economic innovations. In other words, Athenian statesmen averted a social revolution by successfully carrying through an economic and political revolution; and, discovering this solution of the common problem in so far as it affected themselves, they incidentally opened up a new avenue of advance for the whole of the Hellenic Society.
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Arnold J. Toynbee (A Study of History, Abridgement of Vols 1-6)
“
Back in the days when the settlers were moving to the West, a wise man stood on a hill outside a new Western town. As the settlers came from the East, the wise man was the first person they met before coming to the settlement. They asked eagerly what the people of the town were like. He answered them with a question: "What were the people like in the town you just left?" Some said, "The town we came from was wicked. The people were rude gossips who took advantage of innocent people. It was filled with thieves and liars." The wise man answered, "This town is the same as the one you left." They thanked the man for saving them from the trouble they had just come out of. They then moved on further west. Then another group of settlers arrived and asked the same question: "What is this town like?" The wise man asked again, "What was the town like where you came from?" These responded, "It was wonderful! We had dear friends. Everyone looked out for the others' interest. There was never any lack because all cared for one another. If someone had a big project, the entire community gathered to help. It was a hard decision to leave, but we felt compelled to make way for future generations by going west as pioneers." The wise old man said to them exactly what he had
said to the other group: "This town is the same as the one you left." These people responded with joy, "Let's settle here!
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John Bevere (The Bait Of Satan: Living Free from the Deadly Trap of Offense)
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yet who today knows this? Who knows the way to the eternally fruitful climbs of the soul? You seek the way through mere appearances, you study books and give ears to all kinds of opinion; what good is all that?! There is only one way, and that is your way; you seek the path. I warn you away from my own, it can be the wrong way for you, may each go his own way.
I will be no savior, no law giver, no master teacher unto you. You are no longer little children, one should not turn people into sheep, but rather sheep into people. Giving laws, bettering, making things easier, has all become wrong and evil. May each one seek out his own way; the way leads to mutual love in community. Men will come to see and feel the similarity and commonality of their ways. Laws and teachings held in common compel people to solitude, so that they may escape the pressure of undesirable contact, but solitude makes people hostile and venomous. Therefore, give people dignity and let each of them stand apart, so that each may find his own fellowship and love it.
Power stands against power, contempt against contempt, love against love. Give humanity dignity and trust that life will find the better way. The one eye of the godhead is blind, the one ear of the godhead is deaf, the order of its being is crossed by
chaos, so be patient with the crippledness of the world and do not over value its consummate beauty.
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C.G. Jung (The Red Book: Liber Novus)
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A few months following the release of Mapping Police Violence, the Washington Post and the Guardian released their own versions of the database. However, each had certain limitations: the Washington Post, for instance, only included instances of killings by officers who used guns, meaning that if an officer choked someone to death, that death would not be included; the Guardian omitted some off-duty killings. And each of those versions has data going back only as far as 2015, limiting the ability to identify trends and patterns over time. In spite of the challenges, different methodological choices, and the likelihood that a small proportion of police violence incidents slip past media outlets, especially in smaller towns without newspapers or digital media, the overall findings were clear and compelling. We found that police kill twelve hundred people each year in America,* meaning one in every three people killed by a stranger in this country is killed by a police officer.* An additional fifty thousand people are hospitalized each year after being injured by police.* This violence disproportionately impacts black communities. Black people are three times more likely to be killed by police than their white counterparts and are more likely to be unarmed when killed.* Black people are more likely to be stopped, searched, arrested,* and subjected to police use of force.* Police violence is so prevalent in black communities
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DeRay Mckesson (On the Other Side of Freedom: The Case for Hope)
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I wanted to be Feinberg's student, but I didn't know how to go about it. Since it was premature for formal arrangements and since I was naturally reticent and shy, I simply began to greet him very politely whenever our paths crossed. Graduate school was a small community. In corridors and elevators and on campus, I was soon running into Feinberg several times a day, always giving him a polite hello and a nice smile. He would reciprocate similarly with a sort of nervous curling of the lips. As time passed, this limbo of flirtatious foreplay continued unabated. I could never find the courage to broach the question of being his student; I supposed I must have hoped it would just happen wordlessly. Every time I saw him I smiled; every time I smiled he bared his lips back at me with greater awkwardness. Our facial manipulations bore increasingly less resemblance to anything like a real smile; each of our reciprocated gestures was a caricature, a Greek theatrical mask signaling friendliness. One day, on about the fifth intersection of our paths on that particular day, I could stand it no longer. I saw him heading towards me down one of the long dark, old-fashioned Pupin corridors, and immediately turned towards the nearest stairwell and went up one floor to avoid him. Having succeeded at this once, I was compelled to do it repeatedly. Soon I was moving upstairs or downstairs to another floor as soon as I saw him approaching, like the protagonist in some ghastly version of the video game Lode Runner.
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Emanuel Derman (My Life As A Quant: Reflections On Physics And Finance)
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Elaborating on this idea later in his Confessions, Augustine wrote: Wherever the soul of man turns, unless towards God, it cleaves to sorrow, even though the things outside God and outside itself to which it cleaves may be things of beauty. (Confessions 4.10.15)310 Smith, following Augustine, argues that our ultimate loves are constitutive of our identity. They determine “that to which we are fundamentally oriented, what ultimately governs our vision of the good life, what shapes our being-in-the-world . . . and makes sense of all our penultimate desires and actions.”311 The things we love individually not only determine our character, but what a society loves collectively shapes its culture. This latter idea was the heart of Augustine’s great work City of God. He believed societies are the mutual associations of individuals united by what they love in common. What does this mean? Smith’s entire book is committed to the thesis that to change people most profoundly, we must change what we worship. Thinking, arguments, and beliefs are crucial as means of moving the heart, but ultimately we are what we adore. We are what captures our imagination, what leads us to praise and to compel others to praise it. Our inordinate anger, anxiety, and discouragement result from disordered loves. Our relational problems result from disordered loves, and our social and cultural problems as well. What can re-engineer our very inner being, the structure of our personality? What can create healthy human community? Worship and adoration of God. We must love God supremely, and that can be cultivated only through praise and adoration.
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Timothy J. Keller (Prayer: Experiencing Awe and Intimacy with God)
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1. First, we admire people who work hard. We dislike passengers who don’t pull their weight in the boat. 2. We admire people with first-class brains, because you cannot run a great advertising agency without brainy people. 3. We admire people who avoid politics – office politics, I mean. 4. We despise toadies who suck up to their bosses; they are generally the same people who bully their subordinates. 5. We admire the great professionals, the craftsmen who do their jobs with superlative excellence. We notice that these people always respect the professional expertise of their colleagues in other departments. 6. We admire people who hire subordinates who are good enough to succeed them. We pity people who are so insecure that they feel compelled to hire inferior specimens as their subordinates. 7. We admire people who build up and develop their subordinates, because this is the only way we can promote from within the ranks. We detest having to go outside to fill important jobs, and I look forward to the day when that will never be necessary. 8. We admire people who practice delegation. The more you delegate, the more responsibility will be loaded upon you. 9. We admire kindly people with gentle manners who treat other people as human beings – particularly the people who sell things to us. We abhor quarrelsome people. We abhor people who wage paper warfare. We abhor buck passers, and people who don’t tell the truth. 10. We admire well-organized people who keep their offices shipshape, and deliver their work on time. 11. We admire people who are good citizens in their communities – people who work for their local hospitals, their church, the PTA, the Community Chest and so on.
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David Ogilvy (The Unpublished David Ogilvy)
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Woe beside those who live by way of examples! Life is not with them. If you live according to an example, you thus live the life of that example, but who should live your own life if not yourself? So live yourselves.
The signposts have fallen, unblazed trails lie before us. Do not be greedy to gobble up the fruits of foreign fields. Do you not know that you yourselves are the fertile acre which bears everything that avails you? Yet who today knows this? Who knows the way to the eternally fruitful climes of the soul, You seek the way through mere appearances, you study books and give ear to all kinds of opinion. What good is all that?
There is only one way and that is your way.
You seek the path? I warn you away from my own. It can also be the wrong way for you.
May each go his own way.
I will be no savior, no lawgiver, no master teacher unto you. You are no longer little children.
Giving laws, wanting improvements, making things easier, has all become wrong and evil. May each one seek out his own way. The way leads to mutual love in community. Men will come to see and feel the similarity and commonality of their ways.
Laws and teachings held in common compel people to solitude, so that they may escape the pressure of undesirable contact, but solitude makes people hostile and venomous.
Therefore give people dignity and let each of them stand apart, so that each may find his own fellowship and love it.
Power stands against power, contempt against contempt, love against love.
Give humanity dignity, and trust that life will find the better way.
The one eye of the Godhead is blind, the one ear of the Godhead is deaf, the order of its being is crossed by chaos. So be patient with the crippledness of the world and do not overvalue its consummate beauty.
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J. Krishnamurti
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The work of PME-ART is highly collaborative and is also very much about collaboration, about people working together, trying to negotiate what is meaningful to them, where and how they disagree, and how such agreements and disagreements might be evocatively conveyed. Collaboration is definitely not easy. As a teenager in Toronto I would see many one-person shows and think the reason there is only one person onstage has little to do with art and much to do with economics. I would see many shows where the people onstage felt like employees primarily doing what they had been told. Instead I wanted to see people onstage doing what they wanted to do, and felt that this wanting should include active, alive ways of working together.
However, looking back over the past twenty years, I also have to admit that I’m not completely sure collaboration is the place for me. It seems I am temperamentally ill-suited for it. Twenty years of doing something I’m ill-suited for and justifying it to myself through compelling artistic results. (This book is in many ways the story of this struggle.) Because though collaboration has never felt good, I still believe in it. Perhaps I believe in it even more because I find it so difficult. Perhaps I believe in it too much. We are all here on this planet, in our various societies and communities, and like it or not we must find ways to work together. The fact that it is often not easy makes it all that much more necessary.
I sometimes wonder if over the years I have over-relied on the metaphor of the collaborative process as microcosm for various global-political realities. It must be a way for me to feel that what I’m doing is more important than it actually is. I think this might be true of all art. Art is a place where the artist feels what they are doing is more important than it actually is. I sincerely wonder if we’ll make it another twenty years.
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Jacob Wren (Authenticity is a Feeling: My Life in PME-ART)
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Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.
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Kelly Bryson (Don't Be Nice, Be Real: Balancing Passion for Self with Compassion for Others)
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But Muslims now find themselves in a world shaped by western theories and western values. If we are to consider how Islamic communities conducted their affairs throughout the greater part of their history, it may be convenient to compare and contrast this way of life with the contemporary western model. Today the Muslims are urged to embrace democracy and are condemned for political corruption, while western scholars debate whether Islam can ever accommodate the democratic ideal. On the whole, they think not. Democracy, they believe, is a sign of political maturity and therefore of superiority. Western societies, since they are seen as democratic, exemplify this superiority. So there is one question that has to be pressed home: what, precisely, is meant by democracy? Let me put forward an imaginary Arab who knows nothing of western ways but would like to learn about them. He is aware that the literal meaning of the word democracy is "mob rule", but understands that this is not what westerners mean by it. He wonders how this meaning has, in practice, been modified and, since his questions are directed to an Englishman, he is not altogether surprised to be told that Britain is the exemplary democracy. He learns that the people—all except children, lunatics and peers of the realm—send their representatives to Parliament to speak for them. He is assured that these representatives never accept bribes to vote against their consciences or against the wishes of their constituents. He enquires further and is astonished to learn that the political parties employ what are known as Whips, who compel members to vote in accordance with the party line, even if this conflicts both with their consciences and with the views of the people who elected them. In this case it is not money but ambition for office that determines the way they vote. "But is this not corruption?" he asks naively. The Englishman is shocked. "But at least the party in power represents the vast majority of the electorate?" This time the Englishman is a little embarrassed. It is not quite like that. The governing party, which enjoys absolute power through its dominance in the House of Commons, represents only a minority of the electorate. "Are there no restraints on this power?" There used to be, he is told. In the past there was a balance between the Crown, the House of Lords and the Commons, but that was seen as an undemocratic system so it was gradually eroded. The "sovereignty" of the Lower House is now untrammelled (except, quite recently, by unelected officials in Brussels). "So this is what democracy means?" Our imaginary Arab is baffled. He investigates further and is told that, in the 1997 General Election, the British people spoke with one voice, loud and clear. A landslide victory gave the Leader of the Labour Party virtually dictatorial powers. Then he learns that the turn-out of electors was the lowest since the war. Even so, the Party received only forty-three per cent of the votes cast. He wonders if this can be the system which others wish to impose on his own country. He is aware that various freedoms, including freedom of the press, are essential components of a democratic society, but no one can tell him how these are to be guaranteed if the Ruler, supported by a supine—"disciplined"—House of Commons enjoys untrammelled authority. He knows a bit about rulers and the way in which they deal with dissent, and he suspects that human nature is much the same everywhere. Barriers to oppression soon fall when a political system eliminates all "checks and balances" and, however amiable the current Ruler may be, there is no certainty that his successors, inheriting all the tools of power, will be equally benign. He turns now to an American and learns, with some relief since he himself has experienced the oppression of absolutism, that the American system restrains the power of the President by that of the Congress and the Supreme Court; moreover, the electe
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Anonymous
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God loves to defend his reputation. We we pray together, our needs become public. When he answers, his glory becomes public.
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Jamie Dunlop (The Compelling Community: Where God's Power Makes a Church Attractive (9Marks))
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When the philosopher Imlac takes Rasselas to visit the Great Pyramid, he speculates upon why the pyramid was ever built. The narrowness of the chambers proves that it could afford no retreat from enemies, and treasures might have been reposited at far less expense with equal security. It seems to have been erected only in compliance with that hunger of imagination which preys incessantly upon life, and must be always appeased by some enjoyment. Those who have already all that they can enjoy must enlarge their desires.1 What Johnson calls that ‘hunger of imagination’ is also a necessary feature of human adaptation. Man’s extraordinary success as a species springs from his discontent, which compels him to employ his imagination. The type of modern man who exhibits more discontent than any other, Western man, has been the most successful. There are, at first sight, some exceptions to what I have just written. In certain parts of the world, small communities still exist in which traditional ways of life have continued unchanged for centuries. Without knowing more about their inner imaginative lives, it is impossible to tell how much the members of such communities suffer from discontent; but even the best adapted probably imagine a heaven in which they will be protected from danger and released from toil. What is tragically certain is that such groups are always at risk, because, like animals governed by inbuilt patterns of behaviour, they find it hard to adapt to the impact of Western civilization. It is always the dissatisfied who triumph.
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Anthony Storr (Solitude a Return to the Self)
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During the 1920s, big business had, not surprisingly, shown little interest in the NSDAP, a fringe party in the doldrums without, it seemed, any prospect of power or influence. The election result of 1930 had compelled the business community to take note of Hitler’s party. A series of meetings were arranged at which Hitler explained his aims to prominent businessmen. The reassurances given by Hitler at such meetings, as well as by Göring (who had good links to top businessmen), were, however, not able to dispel the worries of most business leaders that the NSDAP was a socialist party with radical anti-capitalist aims.
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Ian Kershaw (Hitler)
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Unlike wellness or witchcraft, social justice culture has it all. It’s capable of taking American intuitionalism and giving it a clear shape, a clear theology. It provides a compelling nontheistic vision of why the world is the way it is, locating original sin in the structures of society itself and liberation in self-examination and solidarity. It provides a clear-cut enemy: Donald Trump, and the scores of straight white men like him who have benefited from a corrupted status quo. It provides a sense of purpose: the call to self-love (for the marginalized) and to self-denial (for the unduly privileged). It provides a framework for legitimizing emotion, rather than oppressive rationality, as the source of moral knowledge; the discourse of lived experience and embodied identity reaffirm the importance of subjectivity. In the absence of transcendent notions of the soul, or of a universal, knowable truth, or of an objective foundation of being, social justice provides a coherent framework about why and how our personal experiences are authoritative. And it has succeeded in galvanizing a moral community—a church—through its ideology and its rituals of purgation and renewal. If social justice is indeed America’s new civil religion—or, at least, one of them—it comes by that claim fairly. In
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Tara Isabella Burton (Strange Rites: New Religions for a Godless World)
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It is in these moments that we are compelled to question the meaning of life, and whether life has any meaning at all; moments when tragedy hits us so unexpectedly, and so sudden. But it is also in these moments that we come together ... and find meaning in each other, supporting each other through it all.
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J.J. Bola (The Selfless Act of Breathing)
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study centers provide a compelling example of embodied presence, holistic care, and openhanded hospitality that contributes to the flourishing—mind, body, and spirit—of those who pass through their doors and the university community as a whole.
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Charles E. Cotherman (To Think Christianly: A History of L'Abri, Regent College, and the Christian Study Center Movement)
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Father, forgive them because they don't know what they are doing” (23:34). Here, as with all the sayings of Jesus, it is crucial to avoid emptying what he says of its basic sense by reducing it to a rhetorical formula, to a kind of sentimental exaggeration, for example. We should always take Jesus at his word. He expresses the powerlessness of those caught up in the mimetic snowballing process to see what moves and compels them. Persecutors think they are doing good, the right thing; they believe they are working for justice and truth; they believe they are saving their community.
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René Girard (I See Satan Fall Like Lightning)
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Presenting data from numerous studies, Susan Pinker offers a compelling argument that the strength of our social relationships is comparable to well established risk factors for mortality such as smoking and alcohol consumption. Weak social relationships are a more significant risk factor than physical inactivity and obesity. Simply playing cards once a week or meeting friends every Wednesday night at Starbucks adds as many years to our lives as taking beta blockers or quitting a pack a day smoking habit. The subtitle of her book, “how face to face contact can make us happier healthier and smarter” gets the point across: if we don’t interact regularly with people face-to-face, the odds are that we won’t live as long, remember the information as well, or be as happy as we otherwise could have been. The solution is no doubt multifaceted it will involve a variety of tactics, including the themes spelled out in the remaining pages of this book: the art of neighboring, restoring genuine community, sharing meals with others, welcoming the stranger, opening our lives and those who are disconnected.
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Lance Ford (Next Door as It Is in Heaven: Living Out God's Kingdom in Your Neighborhood)
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Christian marriages should be built on a fundamentally different vision of personal identity and relationships than their secular counterparts. Rather than representing a contract between two ultimately independent people, Christian marriage is a covenant entered into sacrificially, within and for the benefit of the church. It is only within a committed community of faith that our intimate relationships can be properly supported and find their ultimate purpose.
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Jonathan Grant (Divine Sex: A Compelling Vision for Christian Relationships in a Hypersexualized Age)
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The main concern relating to online dating is that it encourages the dislocation of romantic relationships from our natural communities. It tempts us to travel through the world as private and independent consumers of people as much as things. Yet as holistic beings, whatever we do with things, we will inevitably do with people.
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Jonathan Grant (Divine Sex: A Compelling Vision for Christian Relationships in a Hypersexualized Age)
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The migrant chain that connected Africa to America was seemingly endless, however, and its length was due primarily to the market. Africans made to ‘buy more’ Africans were thus compelled to be the agents of their own exploitation by an economic system that consumed the very lives of slaves. At stake for Africans was whether an American generation of African lineage would emerge and, more important still, also whether that generation could sustain itself by the fruit of its social networks, rather than by its labor, as bought and sold on the market.
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Stephanie E. Smallwood (Saltwater Slavery: A Middle Passage from Africa to American Diaspora)
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Rent creates new possibilities for characters’ sexualities in musicals by representing multiple gay and lesbian characters with frank and casual openness. Rent is peopled with a gay male couple (Angel and Collins) and a lesbian couple (Maureen and Joanne) and it takes those sexualities for granted in the musical’s world of NYC’s East Village circa 1990. Rent’s structure—a single protagonist, Mark, surrounded by a close-knit community—borrows formal conventions of ensemble musicals of the late 1960s and 1970s, including Hair, Company, Godspell, and A Chorus Line. This structure enables the musical to nod to nonheterosexual identities and relationships, an ideological gesture that speaks to its (successful) intention to address musical theater’s wide range of spectators and even make them feel politically progressive. This device of including a few gay characters in a community-based story is repeated with the gay male couples in Avenue Q and Spring Awakening, and perhaps foretells a musical theater future with a more consistent nod to gay people (or gay men, at least).14 Still, both Rent and Spring Awakening ultimately use gay characters to bolster heteronormativity. Angel serves as the emotional touchstone of Rent, endlessly generous and hopeful, caring and sensitive. All mourn his death, which compels the other characters to look at their lives and choices. That Angel’s death enables the other characters to learn about themselves replicates a typical (tired) trope in which an Other (usually a person of color or a person with a disability) aids in the self-actualization of the principal character. Also, Collins and Angel have the most loving and healthy relationship, which the musical needs to eliminate so as not to valorize the gay male couple above all else. In addition, Joanne and Maureen sing a lively number, “Take Me or Leave Me,” but the musical doesn’t take their relationship seriously. Maureen is presented as a fickle, emotionally abusive, yet irresistible lover (Joanne and Mark’s duet, “The Tango Maureen”) and a less-than-accomplished artist (her “The Cow Jumped over the Moon” is a parody of performance art).15 In contrast, Mimi
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Raymond Knapp (Identities and Audiences in the Musical: An Oxford Handbook of the American Musical, Volume 3 (Oxford Handbooks))
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churches a narcissist might even be described as charismatic, gifted, confident, smart, strategic, agile, and compelling.
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Chuck DeGroat (When Narcissism Comes to Church: Healing Your Community From Emotional and Spiritual Abuse)
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Though the stakes and consequences of their respective affiliations differed considerably, the methods used to assert such power—to create community and solidarity, to establish an “us” and a “them,” to align collective values, to justify questionable behavior, to instill ideology and inspire fear—were uncannily, cultishly similar. And the most compelling techniques had little to do with drugs, sex, shaved heads, remote communes, drapey kaftans, or “Kool-Aid” . . . instead, they had everything to do with language.
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Amanda Montell (Cultish: The Language of Fanaticism)
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Here are a few examples of compelling vision statements: To offer designer eyewear at a revolutionary price, while leading the way for socially conscious businesses. Warby Parker At Bank of America, we are guided by a common purpose to help make financial lives better by connecting clients and communities to the resources they need to be successful. Bank of America Becoming the best global entertainment distribution service, licensing entertainment content around the world, creating markets that are accessible to film makers, and helping content creators around the world to find a global audience. Netflix
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Melissa Perri (Escaping the Build Trap: How Effective Product Management Creates Real Value)
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Whereas in the Old Testament the primary community was the immediate family, which was based on a sexual bond, in the New Testament the essential community becomes not the genetic family but the spiritual one—the household of God.44 Indeed, the church (rather than marriage) is actually the New Testament’s highest form of community in this age, as well as a foretaste of our future life together—the eschatological wedding feast.
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Jonathan Grant (Divine Sex: A Compelling Vision for Christian Relationships in a Hypersexualized Age)
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Police departments should work incessantly to minimize the number of times officers feel compelled to use deadly force, but police shootings are not the main problem afflicting urban black communities; criminal violence is.
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Heather Mac Donald (When Race Trumps Merit: How the Pursuit of Equity Sacrifices Excellence, Destroys Beauty, and Threatens Lives)
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if you serve work that is intrinsically compelling and focus just on being excellent at that, you will wind up serving yourself and the community obliquely. A vocation is not found by looking within and finding your passion. It is found by looking without and asking what life is asking of us. What problem is addressed by an activity you intrinsically enjoy?
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David Brooks (The Road to Character)
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In the rapidly evolving business landscape of Saudi Arabia, the role of digital marketing agencies has become indispensable. As more companies recognize the need to establish a robust online presence, these agencies provide essential services that can significantly enhance brand visibility and customer engagement. From local startups to established enterprises, leveraging the expertise of a digital marketing agency in Saudi Arabia is crucial for staying competitive.
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Digital marketing encompasses a wide range of services, and agencies in Saudi Arabia offer comprehensive solutions to meet various business needs. These services include search engine optimization (SEO), pay-per-click (PPC) advertising, content marketing, and social media marketing services in Saudi Arabia. By employing a multi-faceted approach, agencies can ensure that businesses reach their target audience effectively across multiple channels.
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Social media has become a critical component of any digital marketing strategy. With a high percentage of the population active on platforms like Twitter, Instagram, and Snapchat, social media marketing services in Saudi Arabia are essential for brand engagement. Digital marketing agencies help businesses create compelling content and manage their online presence, fostering community interaction and driving brand loyalty.
By tailoring social media campaigns to reflect local culture and trends, these agencies can enhance a brand's visibility and relevance. Effective social media marketing not only boosts engagement but also facilitates direct communication between brands and their customers, creating a more personalized
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Smith
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For Penina Mezei petrify motive in folk literature stems from ancient, mythical layers of culture that has undergone multiple transformations lost the original meaning. Therefore, the origin of this motif in the narrative folklore can be interpreted depending on the assumptions that you are the primary elements of faith in Petrify preserved , lost or replaced elements that blur the idea of integrity , authenticity and functionality of the old ones . Motif Petrify in different genres varies by type of actor’s individuality, time and space, properties and actions of its outcome, the relationship of the narrator and singers from the text. The particularity of Petrify in particular genres testifies about different possibilities and intentions of using the same folk beliefs about transforming, says Penina Mezei. In moralized ballads Petrify is temporary or eternal punishment for naughty usually ungrateful children. In the oral tradition, demonic beings are permanently Petrifying humans and animals. Petrify in fairy tales is temporary, since the victims, after entering into the forbidden demonic time and space or breaches of prescribed behavior in it, frees the hero who overcomes the demonic creature, emphasizes Mezei.
Faith in the power of magical evocation of death petrifaction exists in curses in which the slanderer or ungrateful traitor wants to convert into stone. In search of the magical meaning of fatal events in fairy tales, however, it should be borne in mind that they concealed before, but they reveal the origin of the ritual. The work of stone - bedrock Penina Mezei pointed to the belief that binds the soul stone dead or alive beings. Penina speaks of stone medial position between earth and sky, earth and the underworld. Temporary or permanent attachment of the soul to stone represents a state between life and death will be punished its powers cannot be changed. Rescue petrified can only bring someone else whose power has not yet subjugated the demonic forces.
While the various traditions demons Petrifying humans and animals, as long as in fairy tales, mostly babe, demon- old woman. Traditions brought by Penina Mezei , which describe Petrify people or animals suggest specific place events , while in fairy tales , of course , no luck specific place names . Still Penina spotted chthonic qualities babe, and Mezei’s with plenty of examples of comparative method confirmed that they were witches. Some elements of procedures for the protection of the witch could be found in oral stories and poems. Fairy tales keep track of violations few taboos - the hero , despite the ban on the entry of demonic place , comes in the woods , on top of a hill , in a demonic time - at night , and does not respect the behaviors that would protect him from demons .
Interpreting the motives Petrify as punishment for the offense in the demon time and space depends on the choice of interpretive method is applied. In the book of fairy tales Penina Mezei writes: Petrify occurs as a result of unsuccessful contact with supernatural beings Petrify is presented as a metaphor for death (Penina Mezei West Bank Fairytales: 150). Psychoanalytic interpretation sees in the form of witches character, and the petrification of erotic seizure of power. Female demon seized fertilizing power of the masculine principle. By interpreting the archetypal witch would chthonic anima, anabaptized a devastating part unindividualized man. Ritual access to the motive of converting living beings into stone figure narrated narrative transfigured magical procedures some male initiation ceremonies in which the hero enters into a community of dedicated, or tracker sacrificial rites. Compelling witches to release a previously petrified could be interpreted as the initiation mark the conquest of certain healing powers and to encourage life force, highlights the Penina.
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Penina Mezei
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The object of this essay is to assert one very simple principle, as entitled to govern absolutely the dealings of society with the individual in the way of compulsion and control, whether the means used be physical force in the form of legal penalties or the moral coercion of public opinion. That principle is that the sole end for which mankind are warranted individually or collectively, in interfering with the liberty of action of any of their number is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinions of others, to do so would be wise or even right.
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Nigel Warburton (Free Speech: A Very Short Introduction (Very Short Introductions))
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Our world—our families, organizations, and communities—are crying out for compelling leadership. As we think of compelling leadership—of the genuine desire to follow someone we believe in—we cannot help but think of Jesus Christ. When you look at the passion, life, death, and resurrection of Jesus, it makes you want to follow. It makes you want to crown His greatness. And anyone who still thinks of following this kind of leader leads to a life of boredom simply hasn’t taken time to engage in the type of life Jesus has called us to.
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Eric Mason (Manhood Restored: How the Gospel Makes Men Whole)
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to change people most profoundly, we must change what we worship. Thinking, arguments, and beliefs are crucial as means of moving the heart, but ultimately we are what we adore. We are what captures our imagination, what leads us to praise and to compel others to praise it. Our inordinate anger, anxiety, and discouragement result from disordered loves. Our relational problems result from disordered loves, and our social and cultural problems as well. What can re-engineer our very inner being, the structure of our personality? What can create healthy human community? Worship and adoration of God. We must love God supremely, and that can be cultivated only through praise and adoration.
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Timothy J. Keller (Prayer: Experiencing Awe and Intimacy with God)
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According to Justin, patience is central to the life of his community in Rome. Justin uses various sayings of Jesus to illustrate the significance of patience for members of his community: turning the other cheek when someone hits them in the face; giving their tunics to someone who takes their cloak; avoiding the incendiary sin of anger; and, if they are compelled to go one mile, going two miles. When people see Christians behaving like this, Justin comments, people are intrigued; they “wonder” at the God whom the Christians say motivates their behavior. 10 So it is important for Christians not to quarrel like other people, and it is essential that they live their “good works” visibly in the sight of others. Then, when Christians live with integrity and visibility, “by our patience [hypomonēs] and meekness [Christians will] draw all men from shame and evil desires.” 11 According to Justin, patience attracts people.
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Alan Kreider (The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire)
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It is futile to pretend the problem doesn’t exist and hope that it will go away. Yet, absurdly, this has been American policy since the September 11 attacks. U.S. officials seem to believe that if they act as if Islam is a religion of peace and the Koran a book of peace, Muslims will feel themselves compelled to behave accordingly. An extreme example of this bizarre assumption came in President Obama’s heralded speech to the Islamic world in Cairo on June 4, 2009.16 Obama was extremely anxious to appear sympathetic and accommodating to Muslim grievances—so much so that he not only quoted the Koran (and did so ham-handedly and out of context, as we have seen), but also signaled in several ways, whether by ignorance or by design, that he was Muslim himself. For example, Obama extended “a greeting of peace from Muslim communities in my country: assalaamu alaykum”—that is, peace be upon you. According to Islamic law, however, this is the greeting that a Muslim extends to a fellow Muslim. To a non-Muslim he is to say, “Peace be upon those who are rightly guided”—in other words, “Peace be upon the Muslims.” Islamic law is silent about what Muslims must do when naïve, non-Muslim, Islamophilic presidents offer the greeting to Muslims. Obama also said the words that Muslims traditionally utter after mentioning the names of prophets—“peace upon them”—after mentioning Moses, Jesus, and Muhammad. Does he, then, accept Muhammad as a prophet? No reporter has asked him, but that was decidedly the impression he gave, intentionally or not, to the Islamic world. Obama spoke of a “relationship between Islam and the West” marked by “centuries of coexistence and cooperation, but also conflict and religious wars.” He then named three sources of present-day tensions between Muslim countries and the United States: the legacy of Western colonialism; “a Cold War in which Muslim-majority countries were too often treated as proxies without regard to their own aspirations;” and “the sweeping change brought by modernity and globalization,” which “led many Muslims to view the West as hostile to the traditions of Islam.” Significantly, Obama only listed ways in which the West has allegedly mistreated the Islamic world. He said not a word about the Koran’s doctrines of jihad and religious supremacism. Nothing at all about the Koranic imperative to make war against and subjugate non-Muslims as dhimmis. Not a word about the culture of hatred and contempt for non-Muslims that arises from Koranic teachings and which existed long before the ostensibly harmful spread of American culture (“modernity and globalization”) around the world. Obama did refer to “violent extremists” who have “exploited these tensions in a small but potent minority of Muslims.” The idea that Islamic jihadists are a “small but potent minority of Muslims” is universally accepted dogma, born of ignorance of the Koran’s contents. The jihadists may indeed be a minority of Muslims, but there is no solid evidence that the vast majority of Muslims reject in principle what the jihadists do—and indeed, how could they, given the Koran’s explicit mandates for warfare against Infidels?
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Robert Spencer (The Complete Infidel's Guide to the Koran)
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While Gandhi and Rajagopalachari celebrated the proclamation, the all-India leader of the low-caste movement, Dr B.R. Ambedkar himself expressed a more lukewarm response. He was not, he made it clear, convinced that spirituality or emancipation were the real intentions of the Maharajah’s historic proclamation. Instead, it was knowledge that the ‘cessation of so large a community would be the death-knell to the Hindus’ and the fact that Ezhavas by their recent actions had ‘made the danger real’, that compelled the state to act in a substantial manner.125 If it were not for these political pressures, Travancore might never have changed.
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Manu S. Pillai (The Ivory Throne: Chronicles of the House of Travancore)
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The fear and rejection of doubt as a legitimate part of faith can be seen at its most stark in the twentieth-century Church’s obsession with the area of apologetics (a term which refers to a formal justification or defence of doctrine). Legal terminology is often employed within this apologetic discourse so as to give the impression that Christianity can be proven beyond all reasonable doubt by a cold and objective analysis of the empirical evidence for its claims. Broadly speaking, we can identify two types of apologetic procedure employed by the Church: word and wonder. The first of these builds an apologetic case via the use of reason so as to logically convince the other that Christianity is compelling and must be accepted by anyone who wishes to be rational. The second builds an apologetic case via the use of the miraculous in order to demonstrate to the other that they ought to believe. Because of their compelling nature, these apologetic strategies can be termed ‘power discourses’. Yet it is precisely against these power discourses that the emerging community must take its stand, offering instead a genuinely Christlike and effective alternative.
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Peter Rollins (How (Not) to Speak of God: Marks of the Emerging Church)
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Catawamteak,” meaning “the great landing,” is what the Abenaki Indians called the early settlement that became Rockland, Maine. Thomaston and Rockland can be bypassed by Route 90, an eight-mile shortcut which I frequently used as a midshipman, but our bus stayed on the main road and stopped to let passengers on and off in both places. At one time Rockland was part of Thomaston, called East Thomaston, but the two towns have long since separated, having very little in common. In the beginning, Rockland developed quickly because of shipbuilding and limestone production. It was, and still is, an important fishing port. Lobsters are the main export and the five-day Maine Lobster Festival is celebrated here annually. The red, three-story brick buildings lining the main street of Rockland, give it the image of an old working town. I have always been impressed by the appearance of these small towns, because to me this is what I had expected Maine to look like.
When I first went through the center of Rockland on the bus, I was impressed by the obvious ties the community had with the sea. The fishing and lobster industry was evident by the number of commercial fishing and lobster boats. Rockland was, and still is, the commercial hub of the mid-coastal region of the state. The local radio station WRKD was an important source of local news and weather reports. This was also the radio station that opened each day’s broadcasting with Hal Lone Pine’s song, recorded on Toronto's Arc Records label: “There’s a winding lane on the Coast of Maine that is wound around my heart....”
The United States Coast Guard still maintains a base in Rockland, which is reassuring to the families of those who go fishing out on the open waters of Penobscot Bay and the Gulf of Maine. Rockland remains the home of the Farnsworth Art Museum, which has an art gallery displaying paintings by Andrew Wyeth, as well as other New England artists.
The Bay Point Hotel that was founded in 1889 had a compelling view of the breakwater and Penobscot Bay. The Victorian style hotel, later known as the Samoset Hotel, had seen better days by 1952 and was closed in 1969. On October 13, 1972, the four-story hotel caught fire in the dining area due to an undetermined cause. Fanned by 20-mile-an-hour north winds, the structure burned to the ground within an hour. However, five years later a new Samoset Resort was founded.
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Hank Bracker
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Accomplices listen with respect for the range of cultural practices and dynamics that exist within various indigenous communities.
Accomplices aren't motivated by personal guilt or shame; they may have their own agenda, but they are explicit.
Accomplices are realized through mutual consent and build trust. They don't just have our backs; they are at our side, or in their own spaces confronting and unsettling colonialism. As accomplices, we are compelled to become accountable and responsible to each other; that is the nature of trust.
Accomplices Not Allies: Abolishing the Ally Industrial Complex. Taking Sides.
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Indigenous Action Media
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So if the traditions and culture of the Eastern community are blindly compelled to hurt a woman’s dignity, insult and degrade her in the name of cultural unity, then I am ready to burn myself. If it means facing prosecution and rejection to highlight these difficult truths, I intend to vocalize my pain and start a revolution for the silent women who faced centuries of oppression.'
-Women between Submission & Freedom
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Huda Sharawi (Women Between Submission & Freedom)
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public statements condemning segregation, sharply worded telegrams to Washington, and meetings with White House officials—were demonstrably ineffectual. New and more dramatic measures were in order. Mass action, Randolph reasoned, would be required, and he proposed a protest of 10,000 black people marching down Pennsylvania Avenue to demand an end to segregation in the armed forces and exclusion from jobs in the defense industry. Drawing on community organizing and protest networks developed during the 1920s and 1930s, this would be a broad, national mobilization of African Americans. The substance of their demand would be full and equal participation in the national defense effort, and the form of the demand would be a mass mobilization designed to compel the federal government to action. The MOWM, in effect, pioneered the type of protest politics that was used to considerable effect during the civil rights movement to push the federal government to enforce or enact African American citizenship rights. Randolph announced the March on Washington proposal in a January 1941 statement to the press. He declared that “power and pressure do not reside in the few, and intelligentsia, they lie in and flow from the masses.… Power is the active principle of only the organized masses, the masses united for a definitive purpose.” 19 Two months later Randolph issued the official call for the march, set for July 1, 1941. Drawing on his standing as a prominent black leader, and especially as the head of the Brotherhood of Sleeping Car Porters (BSCP), Randolph made his case that the time was right. “In this period of power politics, nothing counts but pressure, more pressure, and still more pressure,” he wrote in the call to march. “To this end we propose that 10,000 Negroes MARCH ON WASHINGTON FOR JOBS IN NATIONAL DEFENSE AND EQUAL INTEGRATION IN THE FIGHTING FORCES.” 20 To coordinate this massive effort, organizers established a March on Washington Committee, headed by Randolph, along with a sponsoring committee and regional committees in cities across the country. Galvanized by a rising desire for action within black communities, the idea found enthusiastic approval in the black press and eventually won the endorsement of the National Association for the Advancement of Colored People (NAACP), the National Urban League, and other elements of black leadership. 21 By the end of May, Randolph estimated that 100,000 black Americans would march. A national grassroots movement was afoot, and Randolph grew even more confident in his vision for the demonstration. “Let the Negro masses march!” he declared. “Let the Negro masses speak!” 22
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Stephen M. Ward
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In no country has such constant care been taken as in America to trace two clearly distinct lines of action for the two sexes, and to make them keep pace one with the other, but in two pathways which are always different. American women never manage the outward concerns of the family, or conduct a business, or take a part in political life; nor are they, on the other hand, ever compelled to perform the rough labor of the fields, or to make any of those laborious exertions which demand the exertion of physical strength.
No families are so poor as to form an exception to this rule. If on the one hand an American woman cannot escape from the quiet circle of domestic employments, on the other hand she is never forced to go beyond it. Hence it is that the women of America, who often exhibit a masculine strength of understanding and a manly energy, generally preserve great delicacy of personal appearance and always retain the manners of women, although they sometimes show that they have the hearts and minds of men.
Nor have the Americans ever supposed that one consequence of democratic principles is the subversion of marital power, of the confusion of the natural authorities in families. They hold that every association must have a head in order to accomplish its object, and that the natural head of the conjugal association is man. They do not therefore deny him the right of directing his partner; and they maintain, that in the smaller association of husband and wife, as well as in the great social community, the object of democracy is to regulate and legalize the powers which are necessary, not to subvert all power.
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Alexis de Tocqueville (Democracy in America: Volume 2)
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Compared to many other prominent conservatives, Nisbet was more consistent in his condemnation of a unitary, powerful, and centralized state. Specifically, he abhorred the centralizing effect of war and its impact on families and communities. During war, institutions that stand between the individual and the state represent a dangerous source of inefficiency, and states thus have a compelling interest to weaken them. Wars also lead to drastic social dislocations. He lamented the fact that hawks on the right were categorized as conservative and reminded readers that before World War II, “conservatives had been steadfastly the voices of non-inflationary military budgets, and of an emphasis on trade in the world instead of American nationalism.
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George Hawley (Right-Wing Critics of American Conservatism)
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Now, there were large elements of coercion even in the most gentle moments of the Egyptian rule, and there were many joyful expressions of human co-operation and intellectual and emotional enrichment even under the most ruthless of totalitarian monarchs in Mesopotamia. In both cases, many of the higher functions of the city were promoted and enlarged. Neither Egyptian nor Mesopotamian form, then, was pure; for the more co-operative kind of local grouping had features that raised disturbing parallels with insect societies in their tendency to fixation and self-stultification; while in the communities most lamed by neurotic anxieties and irrational aggressive compulsions, there was nevertheless a sufficient cultivation of the more positive aspects of life to create a system of law and order, with reciprocal obligations, and to develop some degree of morality for insiders, even though a growing number of these insiders were slaves, captured in war, or remained the cowed inhabitants of villages compelled under threat of starvation to labor like slaves. So much for the forces that in the early stages of civilization brought the city into existence. We shall soon make a provisional appraisal of the cultural results.
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Lewis Mumford (The City in History: Its Origins, Its Transformations, and Its Prospects)
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Thus, the normal defenses of modern science had been flattened by a perfect storm of forces gathered in postwar America. In its impressionable infancy and compelled by an urgent drive to cure heart disease, nutrition science had bowed to charismatic leaders. A hypothesis had taken center stage; money poured in to test it, and the nutrition community embraced the idea. Soon there was very little room for debate.
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Nina Teicholz (The Big Fat Surprise: Why Butter, Meat and Cheese Belong in a Healthy Diet)
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If synagogues would reconceptualize their venue as a third place, they would feel more like a welcoming home in all aspects of their operations.21 Reenvisioning the synagogue venue in this way is not a far stretch in imagination, as “home,” or bayit, precedes the three primary functions of synagogues (beit kenesset, beit midrash, beit tefillah). This shift in thinking can cause profound changes in how synagogues relate to people on an individual level, how they approach the diversity of today's Jewish community, and how they seek to relate to their broader environment. For example, in contrast to the above mission and vision statements, a synagogue that sees itself as third place might have the following mission and vision: The mission of Temple XX is to enable members and seekers to experience Judaism in a community that offers compelling meaning to today's big and small questions of life from a Jewish perspective. Temple XX broadens and deepens opportunities for all—young and old, Jewish and non-Jewish, religious and secular, learned and just learning, committed and seeking—to find and create a welcoming home. By realigning outdated organizational thinking with relevant frameworks for building Jewish community, Temple XX's initiatives reach out to those beyond the core synagogue community. A synagogue that reenvisions itself as a third place might have a vision statement that reads: Our synagogue aspires to become a place of relevance, where people will want to experience the joy of community and be inspired by enduring Jewish values. Between a hectic home life and a pressured work environment, our synagogue will be the Jewish place where people renew their minds and spirits and create rewarding Jewish connections.
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Zachary I. Heller (Synagogues in a Time of Change: Fragmentation and Diversity in Jewish Religious Movements)
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In essence, the apostle is the one who is most likely to facilitate the emergence of communitas, a particular kind of community that is shaped and formed around a challenge or compelling task.
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Alan Hirsch (The Permanent Revolution: Apostolic Imagination and Practice for the 21st Century Church (Jossey-Bass Leadership Network Series Book 57))
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If the denunciation of male privilege, sexism and rape culture is not at the center of our quest for racial justice, then we have endorsed a position of benign neglect towards the challenges that girls and women face that undermine their well-being and the well-being of the community as a whole. As Black men we believe if the nation chooses to “save” only Black males from a house on fire, we will have walked away from a set of problems that we will be compelled to return to when we finally realize the raging fire has consumed the Black women and girls we left behind.
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Anonymous
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For police themselves, the consequence of [911 policing] has been the emergence of a siege mentality...the alienation of officers from the communities they police interferes with the effective exercise of their basic authority, forcing police to rely inordinately on the use of force. As strangers, police feel compelled to draw upon 'preemptively coercive means such as intimidation and threats' if not the direct application of force...not only is such coercion antithetical to policing a democracy, it may create the very resistance it is intended to forestall, and lead to self-fulfilling prophecies and a downward spiral in which police become more aggressive and youths embittered and resistant.
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George Kelling
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What about for your church? What boundaries has the gospel overrun that society fiercely respects?
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Mark Dever (The Compelling Community: Where God's Power Makes a Church Attractive (9Marks))
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and art. And by transforming the school into a small, interactive community, Dewey was able to induct students into the kinds of thinking and decision-making that underlie the disciplines of economics and political science. Students at the Lab School learned not for some future purpose but to be able to address issues that were compelling to them in the present, issues that were comparable to those they saw adults encounter in the broader society beyond the school.
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Gregory A. Smith (Place- and Community-Based Education in Schools)
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Anti-Semitism in France, much of it emanating from Muslim communities, has compelled thousands of French Jews to leave their homes and emigrate to Israel. Indeed, eight thousand departed in the twelve months following the brutal murder of four Jews at the Hypercacher kosher market in January 2015.
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Daniel Silva
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One of the perennial complaints of the progressive left is that so many working-class Americans vote against their own economic interests—actively supporting Republican candidates who promise to slash programs that provide their families with heating oil, who savage their schools and privatize their Medicare. To some degree the reason is simply that the scraps the Democratic Party is now willing to throw its “base” at this point are so paltry it’s hard not to see their offers as an insult: especially when it comes down to the Bill Clinton– or Barack Obama–style argument “we’re not really going to fight for you, but then, why should we? It’s not really in our self-interest when we know you have no choice but to vote for us anyway.” Still, while this may be a compelling reason to avoid voting altogether—and, indeed, most working Americans have long since given up on the electoral process—it doesn’t explain voting for the other side.
The only way to explain this is not that they are somehow confused about their self-interest, but that they are indignant at the very idea that self-interest is all that politics could ever be about. The rhetoric of austerity, of “shared sacrifice” to save one’s children from the terrible consequences of government debt, might be a cynical lie, just a way of distributing even more wealth to the 1 percent, but such rhetoric at least gives ordinary people a certain credit for nobility. At a time when, for most Americans, there really isn’t anything around them worth calling a “community,” at least this is something they can do for everybody else.
The moment we realize that most Americans are not cynics, the appeal of right-wing populism becomes much easier to understand. It comes, often enough, surrounded by the most vile sorts of racism, sexism, homophobia. But what lies behind it is a genuine indignation at being cut off from the means for doing good.
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David Graeber (The Democracy Project: A History, a Crisis, a Movement)
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Yet Silver’s Zionist passion was but one facet of a much more complicated picture. American Jews remained fundamentally uncomfortable with Jewish sovereignty. The very same year Abba Hillel Silver delivered his oration, Houston’s Reform congregation, Beth Israel synagogue, declared that Zionists could not be members of the congregation. Even in 1943, with the Holocaust raging and the argument for the need for a Jewish state more compelling than ever before, the congregation specifically referred to the Pittsburgh Platform’s statement that “we consider ourselves no longer a nation, but a religious community,” and agreed that an oath of loyalty to America would be required for membership. It further ruled that those supporting Zionism could not be full members of the congregation or hold office. Beth Israel did not begin accepting Zionists as members again until 1967, almost two decades after Israel’s creation.
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Daniel Gordis (We Stand Divided: The Rift Between American Jews and Israel)