Building King S Beloved Community

How does oppression manifest itself in the structures and systems of society? What are the psychological and theological issues surrounding the phenomena of a tortured self-identity and diminished self-esteem? Through the study of King's life and witness, Building King's Beloved Community seeks to inspire and suggest a prophetic practice that will broaden and inform the paradigm for pastoral caregiving in responding to the needs of oppressed people in any context--especially where Christianity is practiced.

The “beautiful and wise account” of Martin Luther King Jr. and Zen Buddhist Thich Nhat Hanh, who “gave greater life to all of us through their remarkable friendship and shared vision of nonviolence” (Joan Halifax, author of Standing at the Edge). The day after Martin Luther King Jr. was assassinated in 1968, Thich Nhat Hanh wrote a heartbroken letter to their mutual friend Raphael Gould. He said: "I did not sleep last night. . . . They killed Martin Luther King. They killed us. I am afraid the root of violence is so deep in the heart and mind and manner of this society. They killed him. They killed my hope. I do not know what to say. . . . He made so great an impression in me. This morning I have the impression that I cannot bear the loss." Only a few years earlier, Thich Nhat Hanh wrote an open letter to Martin Luther King Jr. as part of his effort to raise awareness and bring peace in Vietnam. There was an unexpected outcome of Nhat Hanh's letter to King: The two men met in 1966 and 1967 and became not only allies in the peace movement, but friends. This friendship between two prophetic figures from different religions and cultures, from countries at war with one another, reached a great depth in a short period of time. Dr. King nominated Thich Nhat Hanh for the Nobel Peace Prize in 1967. He wrote: "Thich Nhat Hanh is a holy man, for he is humble and devout. He is a scholar of immense intellectual capacity. His ideas for peace, if applied, would build a monument to ecumenism, to world brotherhood, to humanity." The two men bonded over a vision of the Beloved Community: a vision described recently by Congressman John Lewis as "a nation and world society at peace with itself." It was a concept each knew of because of their membership within the Fellowship of Reconciliation, an international peace organization, and that Martin Luther King Jr. had been popularizing through his work for some time. Thich Nhat Hanh, Andrus shows, took the lineage of the Beloved Community from King and carried it on after his death.

America is at a pivotal crossroads. The soul of our nation is at stake and in peril. A new public narrative is needed to unite Americans around common values and to counter the increasing discord and acrimony in our politics and culture. The process of healing and creating a more perfect union in our nation must start now. The moral vision of Martin Luther King Jr.'s Beloved Community, which animated and galvanized the civil rights movement of the 1950s and 1960s, provides a hopeful way forward. In A More Perfect Union, Adam Russell Taylor, president of Sojourners, reimagines a contemporary version of the Beloved Community that will inspire and unite Americans across generations, geographic and class divides, racial and gender differences, faith traditions, and ideological leanings. In the Beloved Community, neither privilege nor punishment is tied to race, gender, religion, sexual orientation, or economic status, and everyone is able to realize their full potential and thrive. Building the Beloved Community requires living out a series of commitments, such as true equality, radical welcome, transformational interdependence, E Pluribus Unum ("out of many, one"), environmental stewardship, nonviolence, and economic equity. By building the Beloved Community we unify the country around a shared moral vision that transcends ideology and partisanship, tapping into our most sacred civic and religious values, enabling our nation to live up to its best ideals and realize a more perfect union.

How a northern city with de facto segregation overcame prejudice and became a beacon for the rest of America

Although countless books have been devoted to the life and work of Martin Luther King, Jr., few, if any, have focused on King's appropriation of, and contribution to, the intellectual tradition of personalism. Emerging as a philosophical movement in the early 1900s, personalism is a type of philosophical idealism that has a number of affinities with Christianity, such as a focus on a personal God and the sanctity of persons. Burrow points to similarities and dissimilarities between personalism and the social gospel movement with its call to churchgoers to involve themselves in the welfare of both individuals and society. He argues that King's adoption of personalism represented the fusion of his black Christian faith and his commitment not only to the social gospel of Rauschenbusch, but most especially to the social gospelism practiced by his grandfather, father, and black preacher-scholars at Morehouse College. Burrow devotes much-needed attention both to King's conviction that the universe is value-infused and to the implications of this ideology for King's views on human dignity and his concept of the "Beloved Community." Burrow also sheds light on King’s doctrine of God. He contends that King's view of God has been uncritically and erroneously relegated by black liberation theologians to the general category of "theistic absolutism" and he offers corrections to what he believes are misinterpretations of this and other aspects of King’s thought. He concludes with an application of King’s personalism to present-day social problems, particularly as they pertain to violence in the black community. This book is a useful and fresh contribution to our understanding of the life and thought of Martin Luther King, Jr. It will be read with interest by ethicists, theologians, philosophers, and social historians.

Is the beloved community local, national, global, or universal? What kind of love is required for the beloved community? Is such a community only an ideal, or can it be actualized in the here and now? Tracing the phrase beloved community from Josiah Royce through Martin Luther King Jr. to a variety of contemporary usages, Goodson, Kuehnert, and Stone debate answers to the above questions. The authors agree about the importance of beloved community but disagree on the details. These differences come out through arguments over the local vs. the universal, the type of love the beloved community calls for, and what it means to conceptualize community. Ultimately, they argue, the purpose of beloved community involves responding to the cries of the wounded and those who suffer in the wounded world.

Building Beloved Communities traces the life of Rev. Dr. Paul Smith (b. 1935), an iconoclastic black minister who has channeled his civil rights work into establishing multi-racial churches in four cities—Buffalo, NY; Atlanta, GA; St. Louis, MO; Brooklyn, NY—over a six-decade career. Following the lead of his mentor, Dr. Howard Thurman (who was also a key influence on Martin Luther King Jr.), Smith has concentrated on building thriving multicultural congregations to create the sorts of communities envisioned by King and others. In 1979, he became the first black minister of all-white Hillside Presbyterian Church in Decatur, Georgia, making him a unique leader among the 4,000 Presbyterian congregations in the United States. In 1986, he was elected the first African American pastor of First Presbyterian Church in Brooklyn Heights, New York. Throughout his ministry in various churches, he has consciously moved his congregations toward being explicitly multi-cultural and multi-racial, as well as more politically active and welcoming of LGBTQ communities. Hendrickson examines his pastoral care and his increased work with corporations, colleges, and charitable foundations. Building Beloved Communities details the complicated life of a man dedicated to serving as a bridge between Christianity, community activism, public health institutions, and the business world. Based on archival research, historical analysis, and original interviews with Smith and his colleagues, Hildi Hendrickson offers a critical biography of the preacher and his work from the 1960s to the present.

This collection of essays engages two of the most fundamental social and political issues of our time: community and identity. Wrestling with the perplexities of these two issues within the Africana world, the contributors delve into the influences of a postmodern world of globalization with outdated, crumbling forms of identity and sociality. In the wake of such an order, new forms of identity and community must be established. Birt has collected an informed group of contributors here, who lay the foundation for a new approach to finding community and identity in the Africana world.