Refuge Reimagined

The global crisis of forced displacement is growing every year. At the same time, Western Christians' sympathy toward refugees is increasingly overshadowed by concerns about personal and national security, economics, and culture. We urgently need a perspective that understands both Scripture and current political realities and that can be applied at the levels of the church, the nation, and the globe. In Refuge Reimagined, Mark R. Glanville and Luke Glanville offer a new approach to compassion for displaced people: a biblical ethic of kinship. God's people, they argue, are consistently called to extend kinship—a mutual responsibility and solidarity—to those who are marginalized and without a home. Drawing on their respective expertise in Old Testament studies and international relations, the two brothers engage a range of disciplines to demonstrate how this ethic is consistently conveyed throughout the Bible and can be practically embodied today. Glanville and Glanville apply the kinship ethic to issues such as the current mission of the church, national identity and sovereignty, and possibilities for a cooperative global response to the refugee crisis. Challenging the fear-based ethic that often motivates Christian approaches, they envision a more generous, creative, and hopeful way forward. Refuge Reimagined will equip students, activists, and anyone interested in refugee issues to understand the biblical model for communities and how it can transform our world.

It is a common—and fundamental—misconception that Paul told people how to live. Apart from forbidding certain abusive practices, he never gives any precise instructions for living. It would have violated his two main social principles: human freedom and dignity, and the need for people to love one another. Paul was a Hellenistic Jew, originally named Saul, from the tribe of Benjamin, who made a living from tent making or leatherworking. He called himself the “Apostle to the Gentiles” and was the most important of the early Christian evangelists. Paul is not easy to understand. The Greeks and Romans themselves probably misunderstood him or skimmed the surface of his arguments when he used terms such as “law” (referring to the complex system of Jewish religious law in which he himself was trained). But they did share a language—Greek—and a cosmopolitan urban culture, that of the Roman Empire. Paul considered evangelizing the Greeks and Romans to be his special mission. “For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. For the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself.’” The idea of love as the only rule was current among Jewish thinkers of his time, but the idea of freedom being available to anyone was revolutionary. Paul, regarded by Christians as the greatest interpreter of Jesus’ mission, was the first person to explain how Christ’s life and death fit into the larger scheme of salvation, from the creation of Adam to the end of time. Preaching spiritual equality and God’s infinite love, he crusaded for the Jewish Messiah to be accepted as the friend and deliverer of all humankind. In Paul Among the People, Sarah Ruden explores the meanings of his words and shows how they might have affected readers in his own time and culture. She describes as well how his writings represented the new church as an alternative to old ways of thinking, feeling, and living. Ruden translates passages from ancient Greek and Roman literature, from Aristophanes to Seneca, setting them beside famous and controversial passages of Paul and their key modern interpretations. She writes about Augustine; about George Bernard Shaw’s misguided notion of Paul as “the eternal enemy of Women”; and about the misuse of Paul in the English Puritan Richard Baxter’s strictures against “flesh-pleasing.” Ruden makes clear that Paul’s ethics, in contrast to later distortions, were humane, open, and responsible. Paul Among the People is a remarkable work of scholarship, synthesis, and understanding; a revelation of the founder of Christianity.

New York Times bestselling author Maria Dahvana Headley presents a modern retelling of the literary classic Beowulf, set in American suburbia as two mothers—a housewife and a battle-hardened veteran—fight to protect those they love in The Mere Wife. From the perspective of those who live in Herot Hall, the suburb is a paradise. Picket fences divide buildings—high and gabled—and the community is entirely self-sustaining. Each house has its own fireplace, each fireplace is fitted with a container of lighter fluid, and outside—in lawns and on playgrounds—wildflowers seed themselves in neat rows. But for those who live surreptitiously along Herot Hall’s periphery, the subdivision is a fortress guarded by an intense network of gates, surveillance cameras, and motion-activated lights. For Willa, the wife of Roger Herot (heir of Herot Hall), life moves at a charmingly slow pace. She flits between mommy groups, playdates, cocktail hour, and dinner parties, always with her son, Dylan, in tow. Meanwhile, in a cave in the mountains just beyond the limits of Herot Hall lives Gren, short for Grendel, as well as his mother, Dana, a former soldier who gave birth as if by chance. Dana didn’t want Gren, didn’t plan Gren, and doesn’t know how she got Gren, but when she returned from war, there he was. When Gren, unaware of the borders erected to keep him at bay, ventures into Herot Hall and runs off with Dylan, Dana’s and Willa’s worlds collide.

After the Holocaust’s near complete destruction of European Yiddish cultural centers, the Yiddish language was largely viewed as a remnant of the past, tragically eradicated in its prime. In Survivors and Exiles: Yiddish Culture after the Holocaust, Jan Schwarz reveals that, on the contrary, Yiddish culture in the two and a half decades after the Holocaust was in dynamic flux. Yiddish writers and cultural organizations maintained a staggering level of activity in fostering publications and performances, collecting archival and historical materials, and launching young literary talents. Schwarz traces the transition from the Old World to the New through the works of seven major Yiddish writers—including well-known figures (Isaac Bashevis Singer, Avrom Sutzkever, Yankev Glatshteyn, and Chaim Grade) and some who are less well known (Leib Rochman, Aaron Zeitlin, and Chava Rosenfarb). The first section, Ground Zero, presents writings forged by the crucible of ghettos and concentration camps in Vilna, Lodz, and Minsk-Mazowiecki. Subsequent sections, Transnational Ashkenaz and Yiddish Letters in New York, examine Yiddish culture behind the Iron Curtain, in Israel and the Americas. Two appendixes list Yiddish publications in the book series Dos poylishe yidntum (published in Buenos Aires, 1946–66) and offer transliterations of Yiddish quotes. Survivors and Exiles charts a transnational post-Holocaust network in which the conflicting trends of fragmentation and globalization provided a context for Yiddish literature and artworks of great originality. Schwarz includes a wealth of examples and illustrations from the works under discussion, as well as photographs of creators, making this volume not only a critical commentary on Yiddish culture but also an anthology of sorts. Readers interested in Yiddish studies, Holocaust studies, and modern Jewish studies will find Survivors and Exiles a compelling contribution to these fields.

A celebration of one hundred years of Canada's most famous group of painters, expertly blending visual artistry with evocative works of short fiction. Founded in 1920, the Group of Seven has been capturing the imaginations of Canadians for nearly a century, helping to shape our national identity with their stunning landscape paintings representing every region of the country. In honour of the one-hundred-year anniversary of the Group's formation, The Group of Seven Reimaginedtakes a fresh look at twenty-one paintings from the Group's vast oeuvre, extracting narrative from landscape and uniting Canada's most beloved works of art with some of its most distinguished names in contemporary literary fiction. This gorgeous full-colour art book includes works by the original Group of Seven--Franklin Carmichael, Lawren Harris, A.Y. Jackson, Frank Johnston, Arthur Lismer, J.E.H. MacDonald, and Frederick H. Varley--as well as later members A.J. Casson, L.L. FitzGerald, and Edwin Holgate, plus their contemporaries Tom Thomson and Emily Carr. Each painting is accompanied by a short narrative--or "flash fiction" piece--written by critically acclaimed, award-winning authors, including Carol Bruneau, Waubgeshig Rice, Tamas Dobozy, and JJ Lee. Rather than analyze or interpret the art, these literary masters look deep inside each painting, crafting new layers of plot, setting, and emotion that feel at once entirely fresh and completely at home alongside these early-twentieth-century works. With a foreword by Sue and Jim Waddington, authors of the popular In the Footsteps of the Group of Seven,this innovative take on the Group of Seven is sure to inspire and delight Canadians from coast to coast.

Advance Praise "From his pulpit at Grace Cathedral in San Francisco, Alan Jones has influenced for good an entire continent of struggling Christians. In this provoking and helpful new book, he extends his voice to those both within and beyond the Church. A thinking Christian in a thoughtless world is what he is and what he aims to make us. This is a very good start." -- The Reverend Professor Peter J. Gomes The Memorial Church, Harvard University, and author of The Good Book "It used to be that Christian institutions and systems of dogma sustained the spiritual life of Christians. Increasingly, spirituality itself is what sustains everything else. Alan Jones is a pioneer in reimagining a Christian faith that emerges from authentic spirituality. His work stimulates and encourages me deeply." -- Brian D. McLaren, pastor (crcc.org) and author of A New Kind of Christian "This is a bracing breath of spiritual fresh air, an intelligent, witty, and passionate reclaiming of the goal of religious practice-the conversion of the heart to kindness and peace as the common faith in which we can all be believers." -- Sylvia Boorstein, author of Pay Attention, for Goodness' Sake and It's Easier Than You Think "Alan Jones is the best guide I know to lead us on the thorny but promising path that could lead to the renewal of Christianity." -- Sam Keen, author of Fire in the Belly "Compulsively readable, Alan Jones's book is a brave and brilliant attempt to res-cue Christianity from the clutches of the cruel reactionaries into which much of it has fallen. Generous-hearted Christians of all persuasions will cheer him on." -- The Most Rev. Richard Holloway, retired as primus of the Scottish Episcopal Church and Bishop of Edinburgh "Alan Jones combines the power of the mystical, the honesty of the skeptical, and the eagerness of the romantic. His vision of faith and ministry for the time to come will be a gift for many readers." -- Walter Brueggemann, Columbia Theological Seminary, Decatur, Georgia "A daring call to renew our relation to Christianity-and ourselves-through fac-ing the great questions of the heart that today permeate the life of every serious seeker and the life of our whole endangered world." -- Jacob Needleman, author of The American Soul and Lost Christianity

The interwoven futures of humanity and our planet are under threat. Urgent action, taken together, is needed to change course and reimagine our futures.

Where should they go? 70 million displaced refugees and asylum seekers with no passport, no money, and no worldly goods. In 380 B.C. Plato wrote about the "Ideal City," but it wasn't until 1516 AD that Sir Thomas More invented the word, "Utopia," translated from Greek as "good place," that is in need of a new, contemporary interpretation. It is within the framework of utopia that the City of Refugees represents a place that transcends the fate of the refugee and the reason they were torn from their homeland and not given safe haven fleeing their country. It is a concept for a new city that welcomes these optimistic people looking for a place to be free from oppression. The City of Refugees is a soft place to land that believes in the future. The University of Houston College of Architecture + Design with 135 students is proposing four cities on four continents as prototypes that represent a real Utopia for housing the unprecedented migration of people moving across borders. This UN-sponsored, free economic zone for the four cities can be funded by small fractions of the defense budgets appropriated by the UN. The innovative cities create a platform for a new, multi-ethnic society based upon justice, tolerance, and economically viable with a net zero energy consumption within a sustainable environment. The new three-dimensional cities redefine the concept of streets by no longer needing cars creating a real utopia for those with no voice.