Despite constituting one of the most pressing ethical issues of our time, most white Christian ethicists and theologians fail to engage the issue of white supremacy in their work. As one of the most influential and prolific Christian ethicists of the past half‐century, Stanley Hauerwas represents this tendency, and provides specific reasons for his silence. This essay analyzes those reasons, and argues that a commitment to Alasdair MacIntyre’s understandings of tradition and narrative frames his view on race and prevents his (...) engagement of racism. It then highlights the ways this reflects the broader trends of silence, abstraction, and colorblindness among white Christian ethicists when it comes to the issue. Identifying these failures, the essay concludes by suggesting that Hauerwas’s first published essay in 1969, on Black Power, provides resources for theologically engaging the problems of white supremacy today. (shrink)

In “Science as a Vocation,” Max Weber identifies a trajectory within modernity of increased rationalization, which results in a dangerous loss of meaning, a marginalization of religion, and a disenchanted view of the world. Weber’s misunderstanding of religion as premodern and “magical” results in his underestimating how religion can contribute to “re-enchanting” a field of knowledge, specifically medicine. This article proposes to turn to a theology of the Holy Spirit as “giver of life” for resources to “re-enchant” medicine. Re-enchantment does (...) not require returning to a magical view of the world but retrieving a real sense of God at work in the world, thereby enabling the health care worker and scientist to arrive at a deeper understanding of vocation. (shrink)

What happens when our digital sacred spaces become violent and incite trauma or trigger reminders of traumatic experiences? This project will delve into these questions as we begin to think about trauma in digital spaces for the Lesbian-Feminist. For example, we scroll through Facebook and see that an uncle has posted a homophobic article. The logical response to this, the response that our spiritual selves tell us to follow through on, is to delete this person from our Facebook friends. Clicking (...) the delete button is a virtual action, yet a very real and physical manifestation of losing family and friends because of their homophobia or sexism. In digital sacred spaces in particular, there is a tension between self-preservation and engaging so as to educate and bring about understanding. If we cannot even occupy the same digital spaces, how can we ever grow to occupy the same physical spaces? (shrink)

Religious leaders face numerous mental health challenges, and prior research suggests that some experience symptoms of post-traumatic stress disorder due to work-related experiences. This study employed a diverse sample of 274 religious leaders to qualitatively describe the types of work-related experiences they identify as particularly stressful or overwhelming, assess the prevalence of PTSD symptoms associated with these experiences, and test hypothesized associations between PTSD symptoms and narcissism. The study found that the stressful experiences reported typically involved relational conflict, having limited (...) resources, or caring for people suffering. Over half of the sample endorsed symptoms that were above the cutoff for a clinical concern for PTSD, and PTSD symptoms were significantly associated with symptoms of both vulnerable narcissism and grandiose narcissism. Practical implications for the ongoing formation and support of religious leaders are discussed. (shrink)