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This work uses literary (narrative) criticism to explore the world of the evangelist Matthew. The focus is on the plot of the gospel story, with discussions of the storylines, Jesus' speeches and journey, the disciples' experiences, and the contemporary community. The book is a completely revised and enlarged version of the first edition. Two chapters have been added: one discussing the speeches of Jesus and one tracing the storline of the religious leaders. Also, chapter 5 on Jesus' use of "the Son of man" has been substantially rewritten to explain more fully and more clearly the meaning and function of this self-designation. Throughout the book, new topics and insights have been added and developed, and the citations and bibliography have been updated.

• Sales Rank: #1158277 in Books
• Published on: 1988-08-01
• Original language: English
• Number of items: 1
• Dimensions: 8.96" h x .44" w x 6.11" l, .71 pounds
• Binding: Paperback
• 192 pages

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15 of 15 people found the following review helpful.
Treats the Gospel of Matthew in its own right
By Matthew Gunia
Jack Dean Kingsbury is a Lutheran (ELCA) and serves as professor of Biblical Theology at Union Theological Seminary in Richmond, Virginia. "Matthew as Story" is a narrative-critical analysis of the Biblical Gospel of Matthew; that is to say that Kingsbury treats this Gospel as one would treat any peace of narrative literature with plot, characters, setting, rising action, climax, etc.

The first (and longest) chapter is an introduction to literary criticism, lays out most of Kingsbury's suppositions (e.g. how Matthew is structured), and introduces literary terms even as he applies them to Matthew's Gospel. Most helpful in this chapter is his brief introductions to the "characters" (Jesus, the religious leaders, the disciples, etc.), the setting, the themes/motifs, and the overall message of Matthew. Chapters Two through Four cover the four basic divisions of the Gospel of Matthew: 1:1-4:16 (the reader's introduction to Jesus, the prophesied Son of David/Abraham), 4:17-16:20 (Jesus' teaching, preaching, and healing ministry to the Jews, his escalating conflict with the religious leaders, and his instruction of the disciples), and 16:21-28:20 (His journey to Jerusalem where he is killed and resurrected, his final commission to the disciples). The following chapters deal with aspects of Matthew's Gospel topically: The use of the term "Son of Man" (Chapter 5), Jesus' speeches (Chapter 6), a thorough analysis of Jesus' enemies (Chapter 7) and disciples (Chapter 8), and finally Kingsbury's theory about who Matthew was and to whom he wrote (Chapter 9). While the prose can be difficult at times, the author does his reader a great service by frequently using concluding paragraphs and summaries (his "Concluding Remarks" section at the end of the book even sums up the entirety of this work).

This reader found this book extremely helpful in my understanding of the Gospel of Matthew. Kingsbury treats Matthew in its own right (as opposed to finding connections with Mark, Luke, and John) and thus brings out many themes that tend to get overlooked. His analysis of the personality and motivation of Jesus, the disciples, and the other characters make them more vivid; his outline of Matthew is convincing; and his presentation of the "narrator/author" brings out the reason why Matthew wrote his Gospel (as opposed to John, Mark, and Luke). Kingsbury's analyses make me more equipped to read Matthew, teach it, and preach on it.

There were some aspects of this book that were not helpful. These include Kingsbury's treatment of Jesus' Trinitarian identity, his treatment of Jesus' major speeches, and finally, the whole of Chapter 9. As it relates to Jesus' identity within Matthew's Gospel, Kingsbury is not incorrect in what he writes, but rather fault lies in the fact that he did not write enough about Jesus' identity. He shows that Matthew viewed Jesus' birth as prophesied and his relationship with God the Father as a loving-Father-and-perfectly-obedient-son relationship, but does not advance Matthew's idea that Jesus is in fact God--coequal with the Father and the Holy Spirit (Matthew 3:13-17; 28:18-20). Second, Kingsbury only covered the functional aspect of Jesus' speeches (how they advance the plot and how they developed the various "characters" in the Gospel); he really didn't give the speeches' actual teachings much coverage. Finally, while aspects of Chapter 9 (the author and his audience) did point out some helpful aspects of this Gospel, he relies too much on speculation and arguments from absence. His final conclusion is that the Apostle Matthew didn't write this Gospel, this author borrowed material from Mark's Gospel, and that his audience was a wealthy, urban-dwelling, persecuted Christian community who probably lived in Antioch.

While these negative aspects are bothersome to this reader, on the whole, this book was well worth my effort. As previously mentioned, it has helped me understand and appreciate the Gospel of Matthew in its own right, distinguish Matthew's unique presentation of the Gospel, and I find it very practical and useful for my work in the parish. While the lay person may have trouble reading some of the jargon, pastors and those very interested in attaining a fuller understanding of Matthew would do well to read it. Recommended.

7 of 7 people found the following review helpful.
A pioneering study
By Bahij Bawarshi
This book by Jack Dean Kingsbury, who is widely recognized as a pioneer in the literary-critical interpretation of Matthew's Gospel, is a revised and enlarged edition of a study that first appeared in 1986. Building on the work of literary theorist Seymour Chatman and others, Kingsbury interprets the First Gospel in terms of plot, characters, and settings. Along with the story of the narrative, or "what" the story tells us, Kingsbury analyzes the discourse of the narrative, or "how" the story is told: The subject matter includes, among other things, what narrative critics call the "implied author," the "narrator," the "evaluative point of view," and the "implied reader." The concept of "implied reader" is important to Kingsbury's analysis of the Gospel, and his explanation of the term is interesting:

"[I]t refers to an imaginary person who is to be envisaged, in perusing Matthew's story, as responding to the text at every point with whatever emotion, understanding, or knowledge the text ideally calls for. Or to put it differently, the implied reader is that imaginary person in whom the intention of the text is to be thought of as always reaching its fulfillment."

What should be ultimately significant to real readers therefore is that the text, understood as Kingsbury would have us understand it, prods us to read from the vantage point of the implied reader (to the extent that such is possible), so that the intention of the text may "reach its fulfillment" in us. Approached that way, Matthew's Gospel has power to transform the reader.

According to Kingsbury, Matthew's story, like all good stories, has a beginning (the presentation of Jesus to the reader), a middle (the teaching, preaching, healing mission of Jesus to Israel and Israel's repudiation of Jesus), and an ending (the journey of Jesus to Jerusalem, his suffering, death and resurrection). In terms of salvation history, it encompasses two epochs: the time of prophesy (OT), and the time of fulfillment, which is the time of Jesus (earthly and exalted). Kingsbury traces the story lines of Jesus, who is the main character (protagonist); of the religious leaders treated collectively as the antagonist; and of the disciples of Jesus. The central motif is that of escalating conflict: between Jesus and the religious leaders (and to a lesser extent, the public), and between Jesus and the disciples. The resolution of the conflict in both cases is related to the crucifixion of Jesus. From the point of view of the religious leaders, a false messiah meets with his deserved end and Israel is "purged of evil." But from the point of view considered as normative throughout Matthew's story - the "evaluative point of view" of God with which Jesus (as well as the "narrator") is in complete accord - the resolution of the conflict occurs as Jesus is resurrected (vindicated) and the leaders stand condemned.

The conflict between Jesus and his disciples is of a different nature. Although through Jesus the disciples are the recipients of divine revelation, and understand who he is, they often display "little faith," think the "things of man" not the "things of God," and would not accept that Jesus had to suffer and die. In the end they forsake him. The resolution of the conflict happens as the risen Jesus reconciles them to himself, and finally leads them to understand that "servanthood is the essence of discipleship." In the final scene Jesus appears to the disciples as the risen one who is also crucified, and commissions them to enter on a mission to all the nations. Kingsbury is adamant that the resurrected Son of God is at the same time the crucified Son, and repeats it several times at various points in the book. His reference is the last part of verse 28:5; the literal translation of the Greek is, "Jesus the (one) having been crucified." I have checked several English versions of the New Testament: NASB has, "Jesus who has been crucified"; NAB, "Jesus the crucified"; but all the other main, modern English versions translate, "Jesus who was crucified." Kingsbury takes the Greek perfect participle seriously - "has been (and remains) crucified."

The study also includes two chapters, on Jesus' self-designation as Son of Man, and on the discourses of Jesus, respectively. In the former, he discusses the meaning and function of Son of Man as used by Jesus, and how it enhances the themes of "repudiation" and "vindication" that we meet elsewhere in the book. In the latter, he shows how the speeches of Jesus fit in the plot of Matthew's story, and do not stand apart from the rest of the story as some interpreters have assumed.

A last chapter, before three pages of concluding remarks, has more to do with historical-critical considerations than with the literary analysis which Kingsbury adopts throughout the rest of this fine study. He mines the text of Matthew for clues, as he strives to reach conclusions about the date of the Gospel, the social standing of Matthew's community, the social climate, the organization of the community, and so forth. For the first time we find references not only to the Gospels of Mark and Luke, but also to Ignatius. Kingsbury then conjectures the identity of the first evangelist (the real - as differentiated from the implied - author of the Gospel). Because of the different methodology used here, one may see this chapter as an addendum to the main work.

Finally, we may ask, what is the message of Matthew's story? Kingsbury tells us twice (on page 42 and in the last paragraph of the book): "In the person of Jesus Messiah, his Son, God has drawn near to abide to the rest of time with his people, the church, thus inaugurating the eschatological age of salvation." Kingsbury asserts that the message is a bold theological claim, and a call to commitment.

6 of 6 people found the following review helpful.
Good theological background on the Book of Matthew
By A Customer
Kingsbury does an excellent job at examing the background and aspect of the Gospel bearing Matthew's name. He takes a look at almost every conceivable topic that can come up with a Gospel study. The only problem that comes out of his book is that it is set at a very difficult reading level and probably only theologians and pastors will understand much of it. But for those people that can understand the material the material is amazing.

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!! Free Ebook What Is Narrative Criticism? (Guides to Biblical Scholarship New Testament Series), by Mark Allan Powell

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What Is Narrative Criticism? (Guides to Biblical Scholarship New Testament Series), by Mark Allan Powell

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A study of the complexities of narrative criticism in relation to the Bible. It seeks to demystify jargon, explain categories and exemplify techniques.

• Sales Rank: #706396 in Books
• Published on: 1991-01-01
• Original language: English
• Number of items: 1
• Dimensions: 8.50" h x .33" w x 5.51" l, .46 pounds
• Binding: Paperback
• 140 pages

About the Author
Mark Allan Powell is a Professor of New Testament at Trinity Lutheran Seminary and an internationally recognized theologian and Bible scholar. The author of more than 25 books and 100 articles, Dr Powell has served as a Visiting Professor at universities such as the University of California, Berkeley, Vanderbilt University, and the University of Chicago, as well as at schools in Estonia, Tanzania, and Russia. He is best known for his work in literary criticism, Matthean studies, and historical Jesus studies.

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22 of 22 people found the following review helpful.
Scripture as story
By Bahij Bawarshi
The first thing to keep in mind is that this excellent volume by Mark Allan Powell, despite its inclusive title, really deals with narrative criticism as applied to the canonical gospels, mainly the synoptic gospels. Powell briefly brings secular literary scholarship into the discussion, but always as background to the development of narrative criticism by biblical scholars and its comparison with other literary critical movements. The second thing is that this is a non-technical, introductory work in which the concepts used by narrative critics are explained simply and clearly, making the book accessible to a wide readership.

Chapter 1, Scripture as Story, shows why the various forms of historical criticism, necessary as they may be, are not sufficient to elicit the meaning of the Gospels, because "they fail to take seriously the narrative character of [these texts]." Powell identifies biblical scholars David Rhoads (for his work on Mark), Jack Dean Kingsbury (Matthew), R. Alan Culpepper (John) and Robert Tannehill (Luke-Acts) as pioneers of the discipline, having "provided the first comprehensive treatments of the New Testament's five narrative books." He introduces one of the important concepts used by narrative critics, that of the implied author, which we will meet repeatedly in the succeeding pages. He then notes the major differences between narrative criticism and historical criticism.

Chapter 2, Ways of Reading, outlines different literary critical methods: Structuralism, rhetorical criticism, several theories of reader-response criticism, and finally narrative criticism. We learn that secular literary scholars, unlike biblical scholars, do not recognize narrative criticism as an independent methodology, but classify it as a variety of reader-response criticism. Powell acknowledges that these two methods may eventually come together. In this chapter, too, he introduces another important concept, that of the implied reader; like implied author, it is a construct of the text (not external to it).

Chapter 3, Story and Discourse, introduces what critics call the evaluative point of view, referring to "the standards of judgment by which readers are led to evaluate the events, characters and settings that comprise the story." Along with implied author and implied reader, it stands out in the analyses we find in the following three chapters. Rhetorical devices discussed here include narration, symbolism, irony, and narrative patterns found in biblical stories.

Chapters 4 - 6 respectively discuss events, characters, and settings, the three major elements of a story, mentioned above. Powell presents the narrative understanding of several constituent parts of each element. Thus, Events is broken down into sections on order, duration, causation, conflict, and so forth. Under Characters we meet such topics as character traits, empathy, sympathy, and antipathy. Settings are described as spatial, temporal, and social. The high points of these chapters, indeed of the whole book, are extended applications of the preceding categories in the form of case studies. The case study of Chapter 4 (Events) is The Plot of Matthew, an altogether fine effort by Powell, especially the conflict analysis and the conclusions. The case study of Chapter 5 (Characters) is The Religious Leaders in the Synoptic Gospels, where Powell explains the different ways the Gospels treat the subject. The basic quality ascribed to the religious authorities in Mark is that they are without authority; in Matthew, that they are evil; in Luke, that they are self-righteous and, therefore, unloving. The final case study is Settings in the Gospel of Mark. I found the analysis of Mark's use of time (temporal setting) particularly revealing.

Chapter 7, the last before the Appendix, in some ways mirrors the first. The title is reversed - here it is Story as Scripture - and the ending refers to Matthew 13:52, as does the very first sentence of the book. This surely is intentional literary design. In between title and ending, Powell discusses the advantages and limitations of narrative criticism, answers some objections concerning it, again brings up its relation to historical investigation, before concluding that it provides only one of several keys to the correct interpretation of biblical texts.

Finally, an Appendix lists a set of questions to aid in the exegesis of single pericopes (rather than an entire Gospel) under the headings of (again) Events, Characters, and Settings, and a further heading, Overall Interpretation. Most questions end with page numbers that refer us back to the main discussions, thus serving as excellent reminders.

I recommend this slim, informative volume to all readers who want to know what "scripture as story" is all about.

2 of 2 people found the following review helpful.
interesting book, poorly produced ebook by publisher
By Ronald W Holman
This is a well written book which the publisher did a poor job of producing as a Kindle ebook. The footnotes aren't accessible as a hyperlink which greatly reduces the readers access to the footnotes with their citations and information. I personally would rather have the hard copy of the book without this feature available as an ebook.

0 of 0 people found the following review helpful.
Helpful: Great Introduction to an Important Subject in Hermeneutics. Resourceful
By Amazon Customer
This book is a great introduction to a subject that is important for hermeneutics. Mark Allen Powell outlines many of the key elements involved with narrative criticism and gives a compelling presentation of it's importance in biblical interpretation. His explanations are very clear and the examples he gives are illuminating. While it is detailed, it is also short, covering only about a hundred pages.

The following is a summary of this text, in case you find it helpful.

In Chapter 1, Powell begins by discussing a perceived need for more literary approaches to studying scripture (particularly the gospels) as the historical-critical methods do not attend to the narrative character of the texts. He also outlines the theoretical framework of narrative criticism, introducing important concepts such as the "implied author" that is presupposed by the text and is differentiated from the actual author who composed the text. This differentiation helps clarify some interpretive issues.

Chapter 2 differentiates narrative criticism from other forms of literary criticism such as structuralism and rhetorical criticism. The most interesting topic in this chapter is the discussion on various reader-response criticisms and their controversies. A most interesting appeal is narrative criticism's employment of the "implied reader" which is presupposed by the text.

Chapter 3 discusses the "discourse" of a narrative, referring to "how the story is told" and includes the point of view the reader is invited to adopt. Another important feature of a narrative's discourse is how the narrator is presented (e.g., first person, reliable) and she uses her voice.

Chapters 4, 5, and 6 discuss in detail the elements of events, characters, and settings within narrative, respectively, and how attention to them can help understand a given text. Perhaps the most helpful and interesting parts of these chapters are the examples used as they apply to the gospels. I will, here, briefly mention two things that I found most interesting.

First, towards the end of chapter 5, Powell reflects how the antipathy towards the religious leaders in Matthew's gospel have historically justified (or aroused) hostility towards the Jews. Powell writes:

"From the perspective of narrative criticism, however, such a reading represents a gross example of the referential fallacy and completely misses the point of the story. The religious leaders in Matthew's narrative do not `stand for' any real people in the world outside the story, but are constructs of the implied author defined to fulfill a particular role in the story. ...their current function as characters in a story are not referential but poetic" (66).

Of course, there is more to this discussion, but the comment seems interesting and noteworthy.

Second, in chapter 6 Powell talks about the relevance of "time" as part of the setting of a story and then introduces the concept of "monumental time", attributed to Paul Ricoeur. Monumental time is a grand perspective of time itself that is included in the narrative. For instance, when the events in the narrative have a `cosmic significance', such as when the apocalyptic significance of the events in the gospels, or when Mark depicts events as being in the "middle of time."

In chapter 7, Powell discusses the benefits of narrative criticism, interpretive as well as spiritual and ecclesiological. One interesting benefit is narrative criticism's ecumenical appeal, suggesting that a narrative approach offers differing communities opportunities to engage in discussion. Powell also outlines several critiques of narrative criticism, offering a short reply to each. In concluding the chapter Powell suggests that "revelation" not be merely a part of recorded history but also something that happens within a reader's interaction with scripture.

I would like to add that the significance of narrative criticism is not merely in how it exploits the narrative quality of texts, but also how it may address the narrative character of human knowing. Humans exhibit a narrative epistemology. Perhaps that is radical position and certainly goes beyond the scope of the book, however I do think it is worth mentioning.

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Set in the Pre-WWII era - a story about Nazi attempts to manipulate a British Aristocrat into becoming involved with their plans for Europe. Nominated in top 10 movies of the year 1993. These stars - Anthony Hopkins and Emma Thompson come together again after making Howard's End with the same team. Supporting actors Christopher Reeve (before his accident) and Hugh Grant in his first role - both playing Americans.

• Published on: 1993
• Binding: Paperback

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Presents biblical, theological, and historical issues involved with each service in Occasional Services and expands on proper use of the rubrics.

• Sales Rank: #2462295 in Books
• Color: Burgundy/maroon
• Brand: Brand: Fortress Pr
• Published on: 1983-07-01
• Original language: English
• Number of items: 1
• Dimensions: 9.37" h x 1.62" w x 6.35" l, 1.85 pounds
• Binding: Hardcover
• 560 pages

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^^ Free Ebook Pastoral Care Emergencies (Creative Pastoral Care and Counseling), by David K. Switzer

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David K. Switzer presents a clear, illustrative and practical manual for pastoral caregivers that covers the entire range of pastoral care emergencies typically faced by clergy, pastoral counselors, and lay caregivers such as Stephen Ministers and Befrienders. The chapters deal with issues such as situational crises, hospital emergencies, ministry to the dying, bereavement, suicide, divorce, domestic violence, substance abuse, and psychiatric emergencies. The question of when and how to refer is discussed in the final chapter. The book is highly practical in approach, but still extremely sensitive to the theological issues at hand in ministering to those experiencing great emotional, mental, and physical distress.

• Sales Rank: #158974 in Books
• Color: Pink
• Published on: 2000-03-01
• Original language: English
• Number of items: 1
• Dimensions: 8.50" h x .43" w x 5.51" l, .55 pounds
• Binding: Paperback
• 202 pages

About the Author
David K. Switzer is professor of pastoral theology at Perkins School of Thelogy, Southern Methodist University, Dallas, Texas. A member of the Dallas Council on Alcoholism and of the Clinical Advisory Board of the Suicide and Crisis Center of Dallas, Dr. Switzer has been active in crisis counseling for a number of years.

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0 of 0 people found the following review helpful.
Excellent
By Pastor Vince
As a new chaplain reading this all I can say is this is exactly the book I was looking for and I think God for a fellow chaplain/friend of mine who recommended it. I love how the author runs through the data as well as many different scenarios offering information from his years of experience in the pastoral and chaplain ministry, offering examples of how to handle each situation, what to say as well as what not to say and why. I highly recommend this book to anyone who wants to be involved in the chaplain ministry, whether lay or ordained.

0 of 0 people found the following review helpful.
Five Stars
By Roger Fuller
Great text book. Great price

12 of 15 people found the following review helpful.
Not in depth enough
By Starlight Moonbeam
I like the author but in this book, it just isnt enough information to apply to a crisis situation. There is a lot of useful facts but when it comes down to actually talking to the person in crisis, it fails to give you an idea of what to say or it is too vague, however, it does mention what not to say, which is also very important.

It is a great book for those interested in introductory knowledge and can even be used as a reference.

For those serious students of counseling, I don't think it goes in depth enough. It is well written however, and still a useful read.

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! PDF Download The Silent Cry: Mysticism and Resistance, by Dorothee Soelle

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Exploring the religious impulse known as mysticism - the "silent cry" at the heart of all the world's religions. Mysticism, in the sense of a "longing for God," has been present in all times, cultures, and religions. But Soelle believes it has never been more important than in this age of materialism and fundamentalism. The antiauthoritarian mystical element in each religion leads to community of free spirits and resistance to the death-dealing aspects of our contemporary culture. Religion in the third millennium, Soelle argues, either will be mystical or it will be dead. Therefore, Soelle identifies strongly with the hunger of New Age searchers, but laments the religious fast food they devour. Today, a kind of "democratized mysticism" of those without much religious background flourishes. This mystical experience is not drawn so much of the tradition as out of contemporary experiences. In that sense, each of us is a mystic, and Soelle's work seeks to give theological depth, clarity, and direction. This, her magnum opus, conjoins Soelle's deep religious knowledge and wisdom with her passion for social justice into a work destined to be a classic of religious literature.

• Sales Rank: #274365 in Books
• Color: Black
• Brand: Brand: Fortress Press
• Published on: 2001-05-01
• Original language: English
• Number of items: 1
• Dimensions: 9.00" h x .77" w x 6.00" l, 1.00 pounds
• Binding: Paperback
• 336 pages

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From the Publisher
From the Foreword (pre-publication version): “What is more splendid than gold?” asked the king. “The light,” replied the serpent. “What is more refreshing than light?” the former asked. “Conversation,” the latter said. —Goethe, “The Fairy Tale”

When I began writing this book, Fulbert Steffensky read the first pages of the manuscript and spontaneously made some critical comments. I responded and the following spousal conversation ensued.

Fulbert: What bothers me about mysticism is that it’s really not something for simple folk. I can’t imagine that my mother or my father could get anything from what you’re trying to do here.

Dorothee: (humming) Into his love [In seine Lieb versenken] I will wholly plunge myself, [will ich mich ganz hinab,] my heart is to be his [mein Herz will ich ihm schenken] and all that I have. [und alles was ich hab.]

Fulbert: Piety, yes, but mysticism?

Dorothee: I suppose that mysticism is always piety, even when it takes on utterly degenerate forms such as Satanic Masses. If I understand the meaning at all of this Christmas carol by Friedrich von Spee (1591-1635), then I can also talk about syntheresis voluntatis. Your mother wouldn’t have known what to do with that, but perhaps it could be useful to her clever grandchildren, who live without Christmas carols but not without philosophy.

Fulbert: Back again to my mother. I believe that she can appropriate every sentence of the New Testament tradition as nourishing bread on which one can live a normal and burdened life. But what is she to do with the curious religious ingenuities of a Jacob Böhme, or John of the Cross? Surely, the Gospel itself deals more with the simple and sensible desires of people: to be healthy and not having to despair of life, to be able to see and hear, to live for once without tears and to have a name. It’s not about spiritual artistry but about the possibility of simply living.

Dorothee: But aren’t mystics concerned precisely with the bread of life? As I see it, the problem is that people, including your mother, but certainly her children and grandchildren, encounter not just the Gospel but something that has been distorted, corrupted, destroyed and long been turned into stone.

Mysticism has helped those who were gripped by it to face powerful but petrified institutions that conformed to society; it still helps them today, albeit in a manner that is often very odd. What you call spiritual artistry may figure in it, but the essence of mysticism is something very different. One evening, without knocking first, I entered your mother’s room. And there she was, the old lady, sitting on her chair with her hands folded--no needlework! I don’t know whether to call what she was doing “praying” or “reflecting.” But great peace was with her. That is what I want to spread abroad.

Fulbert: Perhaps my reticence towards mystics is not meant so much for them as it is for a certain craving for mysticism prevalent in the present religious climate. The high regard for categories of religious experience is in an inflationary growth rate. The religious subject wants to experience the self without mediation, instantly, totally and authentically, in the manner she or he shapes personal piety. Experience justifies substance and becomes the actual content of religiousness. And then direct experience stands against institution, against the slowness of a journey, against the crusty, dark bread of the patient dealing with oneself. In this craving for experience, everything that occurs suddenly and is direct rather than institution-mediated becomes ever so interesting; everything that’s oriented to experience and promises religious sensation. I know, genuine mysticism is completely different from this. But that’s how it’s perceived.

Dorothee: I’m also concerned when immediacy becomes the chief category. I think that the great figures of the tradition of mysticism have chewed on some of your crusty, dark bread. As Huxley once said, there is no “instant Zen-Buddhism.” The “now” of the mystics is an experience of time that is no common experience. This has nothing to do with a teenage sense of life, the “right this moment” of wanting a certain kind of sneaker or ice-cream.

I cannot agree with your covert pleading for the institution--as if the bread it baked were edible! I think there must be a third entity, next to voguish “religious sensation,” and the homespun institutions that are in charge of such things. You are seeking something like that yourself, except that you call it spirituality.

Fulbert: When I speak of spirituality I always rule out the ideas of particularity and extraordinary experience. It’s the name, more than anything else, that makes “spirituality” so alluring. What spirituality itself actually is has much to do with method, order and repetition. It’s a matter of constituting the self, in the midst of banality and everydayness. And everyone who is not utterly beaten down by life can work at it. Spirituality is not a via regia, an elevated pathway, but a via laborosa, a labor-intensive regimen for determining one’s own vision and life-options. And so I stick doggedly to the notion that something is important only when it’s important for everyone.

But it’s possible that in mysticism, what manifests itself in dramatically concentrated form and artistic expression, so to speak, is what constitutes the nature of piety and faith. This would mean that mysticism may in fact be neither the road of all nor of many. Rather, it may be that in poetic density the nature of a faith that is meant for all is revealed within mysticism.

Dorothee: My most important concern is to democratize mysticism. What I mean to do is to reopen the door to the mystic sensibility that’s within all of us, to dig it out from under the debris of trivia--from its self-trivialization, if you like. An older woman in New York told me about meeting a guru. When she told her black minister about this, he asked only one question. It’s a question I too want to ask: “Didn’t he tell you that we’re all mystics?”

About the Author
Dorothee Soelle studied philosophy, theology, and literature at the University of Cologne and served as Professor of Theology at Union Theological Seminary in New York City from 1975 to 1987. Among her most influential writings are Christ the Representative (1967), Suffering (1975), To Work and to Love (1984), and Theology for Skeptics (1994). Soelle is a peace and ecological movements activist and lives in Hamburg, Germany.

Excerpt. © Reprinted by permission. All rights reserved.
From the Introduction (pre-publication version): Why, when God’s world is so big, did you fall asleep in a prison of all places? —Rumi

For many years I have been drawn to and borne by mystical experience and mystical consciousness. Within the complex phenomenon of “religion,” they appeared to be central. All living religion represents a unity of three elements that, in the language of the great Catholic lay-theologian Friedrich von Hügel (1852-1925), we may designate as the institutional , the intellectual and the mystical . (Cf. I 3.2) The historical-institutional element addresses itself to mind and memory; in Christianity it is the “Petrine” dimension. The analytical-speculative element is aligned with reason and the Apostle Paul. The third element, the intuitive-emotional one, directs itself to the will and the action of love. It represents the “Johannine” dimension. The representatives of all three elements tend to declare themselves to be absolute and to denigrate the others as marginal; however, without reciprocal relationships among the three elements, religion does not stay alive. Reciprocity between! institutional, intellectual and mystical elements of religion may take the form of polarization, or, the exchange may be dialectical.

What enticed me to the life-long attempt to think God was neither the Church, which I experienced more as a stepmother, nor the intellectual adventure of a post-Enlightenment theology. I am neither professionally anchored nor personally at home in the two institutions of religion—the church and academic theology. It is the mystical element that will not let go of me. In a preliminary way, I can simply say that what I want to live, understand and make known is the love for God. And that seems to be in little demand in those two institutions. At best, what Protestant theology and preaching articulate in what they designate as “Gospel” can be summed up as: God loves, protects, renews and saves us. One rarely hears that this process can be truly experienced only when such love, like every genuine love, is mutual. That humans love, protect, renew and save God sounds to most people like megalomania or even madness. But the madness of this love is exactly what mystics live on.

What drew me to mysticism was the dream of finding a form of spirituality that I was missing in German Protestantism. What I was seeking had to be less dogmatic, less cerebral and encased in words, less centred on men. It had to be related to experience in a two-fold sense of the word: how love for God came about, and what consequences it has for life. I was not looking for what Thomas Müntzer refers to as “made-up, fictitious faith,” that is, something that is fine for the head and keeps the institution functioning. Instead, I searched for the mystical element of faith; in the Bible and other sacred writings, in the history of the church, but also in the everyday experience of lived union with God or the divinity. The distinction between the ground of being perceived in personal terms, or, in transpersonal terms, need not occupy us here. For are “mindfulness” or “pure attentiveness” of Buddhist tradition not other words for what the Abrahamic traditions call “love for God?”

Often an expression like “longing for God”—which could be a different rendering of “mysticism”—evokes embarrassment; yet, tradition declares that our greatest perfection is to need God. But it is precisely that longing that is taken to be a kind of misguided indulgence, an emotional excess. In recent years, when two of my women friends converted to Roman Catholicism, I could not approve. In the first place, the denominational divisions of the 16.century are no longer substantive for me. Secondly, in the Roman institution—with its unrelenting “nyet” to women, to a humane sexuality and to intellectual freedom—I only find in double measure the coldness from which both my friends were fleeing. But what these women were seeking they found, above all, in the liturgy of the Catholic church. They experienced being made to feel at home through mysticism. That is what I am looking for, too and that is what this book is about.

The history of mysticism is a history of the love for God. I cannot conceive of this without political and praxis-oriented actualization that is directed toward the world. At the beginning of the seventies, I wrote Die Hinreise [E.t. Death by Bread Alone; the German means “the journey towards somewhere/something;” transl. note], a book with autobiographical undertones. Many of my friends on the political and Christian left became worried. “Dorothee is leaving,” I heard them say in Holland, “will she ever return?” But that was not my worry; what I was particularly trying to do was to hold together what Roger Schütz, the founder of the Protestant monastic community in Taizé, calls “lutte et contemplation,” struggle and contemplation. I did not want to travel on two distinct pathways. What in the late sixties we named “politicization of conscience,” at the time of the Political Evensong of Cologne, has in the meantime become widely generalized. More and more Christians and post-C! hristians understand the connection between setting out and then coming back again (Hinreise and Rückreise.) They need both.

There has been very little examination of the relationship of mystical experience to social and political behaviour. Social-historical enquiry always recedes—especially in today’s mysticism boom—in favor of a “perennial philosophy” (to borrow the name of Aldous Huxley’s famous anthology), a way of thinking that is above time. It looks at God and the soul alone, without any social analysis. To say the least, such an approach is an abridgment. What interests me is how mystics in different ages related themselves to their society, and how they behaved in it. Was the demeanor of flight from the world, separation and solitude adequate for mysticism?

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67 of 67 people found the following review helpful.
A wonderful farewell gift
By Kerry Walters
Dorothee Soelle's "The Silent Cry" appeared shortly before her death, and it's a fitting swansong for a theologian who spent her entire life exploring and living the intersections between action and contemplation. Her exploration of mysticism accomplishes three goals. In the first section of the book, Soelle works out a general definition of mysticism, arguing that it is a sensibility all of us possess even though it's rarely appreciated (much less cultivated) by either society or institutionalized religion. Her reflections (chapter 4) on mysticism's essentially uncommunicable insights into God and reality, and hence its search for a "new language," are particularly good. In the second section of the book, she explores five foci of mystical experience: nature, erotic love, suffering, community, and joy. Each of these contexts can birth awareness of the Beyond that is also Present. The chapter on eroticism is especially insightful. But it's in the third section that Soelle comes into her own and offers truly original and masterful work. Here she argues at great length for the thesis that mysticism isn't at all a private, individualistic mode of experience, but in fact is a mode of social resistance and liberation. Her position might be called "liberation mysticism." Of particular interest are her discussions of voluntary simplicity and nonviolence.
All in all, a fantastic book. It's a very nice complement indeed to Evelyn Underhill's classic study. Thanks, Dorothee!

2 of 2 people found the following review helpful.
Longing for the Divine: Questioning of Instituted Religion
By Dr. Samuel Mahaffy
This is a work of great depth that will deepen your longing for the Divine. It may also lead you to question presuppositions we make in faith traditions. In this work, Dorothy Soelle speaks with the genuine voice of the mystic. We do well to leave the towers and edifices of religious institutions and journey to the wilderness to listen to such voices.

2 of 2 people found the following review helpful.
Profound writing
By James H Smith
I've read through this book and really like the concepts presented by Soelle. She's a mystic and radical in the best sense. I'm reading it again, slowly to savor her astute observations. Definitely recommended reading for "followers" of Jesus, but it will upset most Christians...

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Embracing the effects of South Africa hosting the 2010 FIFA World Cup, this study seeks to understand the greatest potential benefit of the 2010 World Cup—a repudiation of Afropessimism and an assertion of a contemporary African identity both at home and on a global stage. Penned by both academics and practitioners, this guide provides an interdisciplinary perspective on the probable consequences of the World Cup for the economy of South Africa and its cities, from infrastructure development to the projection of African culture and identity. Attention is given to a range of topics including the management, costs, and benefits associated with the 2010 World Cup; the uncertain economic and employment benefits; venue selection; and investment in infrastructure, tourism, and fan parks. The examination also explores the dreams and aspirations associated with the 2010 World Cup and what it means to talk about an African Cup, African culture, and identity. This volume is an invaluable companion to policymakers, planners, and students as South Africa prepares to host the world’s largest sporting event.

• Sales Rank: #4770780 in Books
• Brand: Brand: Human Sciences Research Council
• Published on: 2009-09-01
• Original language: English
• Number of items: 1
• Dimensions: 9.50" h x .80" w x 6.50" l, 1.15 pounds
• Binding: Paperback
• 328 pages

Features

• Used Book in Good Condition

Review

"This book includes a balanced and largely unsentimental mix of assessments of South Africa's prospects in these regards."  —Dr Jeff McCarthy, senior consultant, Centre for Development and Enterprise

"Comprehensive, engaged and creative work . . . that should be read by all."  —Edgar Pieterse, director, African Centre for Cities, University of Cape Town

"A solid contribution to a variety of fields of research on mega-events that introduces new perspectives with a uniquely South African angle."  —Dr Glen Robbins, School of Development Studies, University of KwaZulu-Natal

"I would like to reiterate the value and importance of Development and Dreams. The book offers an important contribution to the existing literatures on mega-events, especially in its focus on the African continent and in the rich empirical insights it provides."  —International Journal of Urban and Regional Research, Volume 34 Number 3

About the Author

Udesh Pillay is the executive director of the Centre for Service Delivery at the Human Sciences Research Council (HSRC) in South Africa. He holds a PhD in Geography, and prior to joining the HSRC, he was head of the delimitation and planning directorate of the Independent Electoral Commission of South Africa. Richard Tomlinson is a visiting professor at the school of architecture and planning of the University of the Witwatersrand, and he is a consultant in urban development and project management. Orli Bass is a postdoctoral fellow in the Centre for Service Delivery at the HSRC. Her areas of research interest include the relationships between cities and culture, representations of Africa and its cities, and megaevents and cities.

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The legal and financial instruments currently employed by countries and regions to safeguard their intangible heritage, which includes oral traditions, memories, languages, traditional performing arts or rituals, knowledge systems, and values are analyzed in this research report. Methods of preservation are identified and analyzed and recommendations for cultural policymakers are offered. The report stresses the importance of protecting a region's cultural capital, local identity, and global cultural diversity.

• Sales Rank: #4942278 in Books
• Published on: 2005-04-01
• Original language: English
• Number of items: 1
• Dimensions: 11.00" h x .24" w x 8.50" l, .48 pounds
• Binding: Paperback
• 80 pages

About the Author
Harriet Deacon is an independent consultant working with the Social Cohesion and Integration Research Program at the Human Sciences Research Council. Sandra Prosalendis managed this research program for the Human Sciences Research Council. Luvuyo Dondolo and Mbulelo Mrubata were research assistants for the project.

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