By Stanley Hauerwas, Romand Coles
Those essays consider chances and practices of radical democracy and radical ecclesia that take shape within the textures of relational take care of the novel usual. Hauerwas and Coels indicate political and theological imaginations past the political formations, which looks the declination and the construction of dying. The authors name us to a innovative politics of 'wild persistence' that seeks transformation via attentive practices of listening, relationship-building, and a cautious tending to areas, universal items, and various probabilities for flourishing. Read more...
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Additional resources for Christianity, democracy, and the radical ordinary : conversations between a radical Democrat and a Christian
Yet Yoder observes that King bore the cross through his “conscious choice of a path of vulnerable faithfulness, despite the knowledge that it will be costly” (147). A Haunting Possibility: Christianity and Radical Democracy possible a politics alternative to the politics of glory. But the question remains whether the church itself can be understood to be radically democratic. For example, Peter Dula and Alex Sider have suggested that, in spite of the deep influence Yoder has had on my work, I (unlike Yoder) have expunged conflict internal to the Christian community by privileging an authoritative ministry and orthodoxy.
With an edge, one could wonder, what and how does Hauerwas learn from radical democrats if what he learns is that Christians have always been, insofar as they were Christians, what could be called radical democrats, if that is useful? One could wonder this precise question without any edge, too. I’m curious what you mean to say here. Similarly, by “haunting,” I mean—as I think the word means—something profoundly discomforting, even if one can certainly want a ghost’s presence, as one might wish, for a time, for the ghost of a passed friend or relative.
Dodaro, “Eloquent Lies,” 88–90. A Haunting Possibility: Christianity and Radical Democracy to love save glory? 10 In contrast to the Roman desire for political glory as the only way to defeat death, Dodaro calls attention to Augustine’s understanding of martyrdom. ” Yet the martyr’s victory challenges the Roman understanding of “politics,” because the martyr does not depend on memory secured by military or political glory. 11 The martyr cannot be a hero—whose glory is his own—because the glory of the martyr is a reflected glory—a reflection of the glory of Christ—signaling an alternative political ethic.
Christianity, democracy, and the radical ordinary : conversations between a radical Democrat and a Christian by Stanley Hauerwas, Romand Coles