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But citistate realities don't just apply to the larger regions -- the New Yorks, Los Angeles, Chicagos, Bostons of America, the Berlins, Londons, Hong Kongs, Shanghais of the globe. All metropolitan regions face stiff competition and challenges. Include the United States' metro regions under 1 million people and the count exceeds 80 percent of the nation's people.
To put a human face on this fast-paced urbanization, three members of the Citistates Group -- Neal Peirce, Curtis Johnson and John Stuart Hall-- coined the new term "citistates." In their words, citistates are "not just the center city, but the entire metropolitan region - the 'real city' made up of center city, inner and outer suburbs, and rural hinterland so clearly and intimately interconnected in geography, environment, work force, and surely a shared economic and social future."
The transformation is apparent across the Atlantic, where Europeans have begun to describe their continent as a hodgepodge of powerful citistates -- from Manchester to Stuttgart, Lyon to London, Milan to Marseilles. Like U.S. citistates, these metropolitan regions are making economic and cultural transactions with little regard to their own nation-state governments.
The Citistates Group associates see a shift in thinking from the familiar governmental paradigm -- federal-state-local -- to one focused on function: global-regional-neighborhood.
* Global because critical issues have worldwide implications -- global warming, economic restructuring, rapid global market repercussions.
* Regional because the metropolitan areas, or citistates, share areawide transportation systems, media outlets, medical assistance, goods, services, even crime. Peirce argues that the success of the regional system -- on every measure from workforce preparedness to the quality of the infrastructure -- determines how competitive and successful the citistate will be for all its citizens in the long run.
* Neighborhood because it is on the personal, community level that escalating U.S. social problems can ultimately be dealt with.
Citistates includes six case studies based on Peirce Reports for the leading newspapers in Phoenix, Seattle, Baltimore, Dallas, St. Paul and Owensboro, Ky. These popularly written analyses examine each region's special problems and suggest potential solutions tailored to the local situation. The goal in each series is to identify ways out of a region's dilemmas by tapping civic energies -- forward-thinking talents and skills in business, civic, academic sectors -- to create a more sustainable citistate in the next century.
In his review of the book, George Knight, executive director of Neighborhood Reinvestment, took note of the role of neighborhoods in civic renewal. "Peirce gives full credit to community-based development organizations for revitalizing some of America's most devastated neighborhoods."
The book's wind-up chapter includes an 8-point formula for "citistate cohesiveness and strength." -- Craig Anthony Thomas, Senior Research Associate, The Citistates Group
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Douglas Hall, and his book, Confessing the Church, will press you to change, or at the least reevaluate your beliefs. This is a powerful book. It was Roger Bacon who said "Some books are to be tasted, others swallowed and a few are to be chewed and digested". Hall's book is slow reading, for it requires reflection. Confessing the Faith must be chewed slowly, and even then I am not sure if most will digest.
Hall is on the front edge of both Christology and Ecclesiology. Douglas Hall sees the Church as a witness; proclaiming and testifying to the Lordship of Jesus Christ. Words alone are not enough to Hall, the people of God, the Church must be found acting or "doing" their confession that Jesus is the Christ. For Hall a Church that does not confess Christ to the world in word and deed is not being faithful to its nature and calling. Christ is the door through which we can achieve a relationship with the living God, each other and the world we live in. He believes that the Church must not only confess Christ to the world but must do so in such a way that it actually makes a difference - standing and saying what must be said regardless of the cost. Hall calls us to confess contextually Christ; ie. to speak about Christ and his presence and power where it needs to be spoken and in such a way that it confronts the evil that propagates and often prevails in our world.
Confessing the faith to Hall is being Christ to this world today.
Douglas John Hall, has given to us brilliant insight on how we as "the people of God" need to profess (actualize) our faith. We are called to be disengaged from the values of this world system to such a degree that the world recognizes us as different - strange. Thus, those who are strangers to God's love and presence, will take notice of our confession and actions. They will see that our faith points to God's character. A character defined by the person Jesus of Nazareth. We are the people of the Christ, and that makes us different. We are not afraid to confront the evil in this world and we call out for righteousness and justice for all.
Where Hall falls short is in two areas. First, he fails to illuminate the character of Christ, the very identity he calls the Church to reflect. And secondly, he calls us to confront the evils and wrongs of this world without expanding on what these evils and wrongs are. Overall, this has been one of the most challenging and thought provoking books I have read.
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Admittedly, I was skeptical about the authors' project, which seemed like a desperate attempt to bridge two subjects, pragmatism and Confucianism, that are both equally unprofitable, with a popular item in the news, China. I wanted an appealing interpretation of Confucianism, that would allow me to understand the cultural divide between east and west more easily. I was also interested in any study about pragmatism, which, as the authors also argue, deserves more respect. Last, I wanted a framework to understand Korean and western dialogue, since Korean interpretations of Confucianism are also relevant to Chinese reform historically, and are also a factor in Korea's relations with western countries. The book satisfied my demands more than satisfactorily.
Some readers may be angered by the authors' use of Deweyan Pragmatism to criticize traditional liberalism, but the authors have good reason. Dewey did have a small role in Chinese educational reform before the Communist Party assumed control in 1949. Dewey, and pragmatism in general, are both better exemplars of distinct American realities than liberalism. Also, using pragmatic terms, the authors couch Confucian concepts in a way more palatable and approachable.
The authors argue, that a Confucian interpretation of democracy is possible. This Confucian democracy is useful as a tool for political reform. And then, by using Deweyan thought, it is possible for Chinese and American reformers to share ideas for reform in both countries. The book, therefore, is ultimately a practical one.
The authors eschew nationalistic and philosophical bias, which is necessary for productive dialogue. This is not a book that celebrates western values over eastern ones. It has relevance also in Korea, yet, ironically, it will not convince Americans of the need for reform in their own country, especially if readers refuse to abandon implicit faith in liberal thinking. This is not a book about dead things, but a very lively, well-written, timely offering..
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This is exactly what one finds in this book. Two scholars, Chris Hall (Eastern University) and John Sanders (Huntington College) discuss issues surrounding the nature of God and his relationship with human affairs. Presented in back-and-forth dialogue exchanged via email, this book presents its intentional discussion based upon Christian love and thoughtful understanding rather than reducing theological debate to useless rhetoric and characturization that is often seen in theological disagreements.
This book is a great read for those who are well versed in the issues Openness raises as well as those who are relatively unfamiliar with theological topics of this nature. Both of the authors do a fantastic job of bringing together solid academic with a meaningful, real world, lay understanding. It is obvious that both of these gentlemen have a strong passion for the Church.
Many different topics are engaged in this book - I will not try to recount them here. Know that these authors cut quickly and meaningfully to the heart of the issues, challenging each other to present a solid position. (For those who might not understand, the title derrives from the issue of divine timelessness and impassibility. In other words, does God experience emotion or time...hence, does God have (experience) a future?)
This book will be noted as how theological dialogue ought to be handled. There is pointed argumentation, humorous asides, personal examples, facetious rhetoric, and above all...Christian humility and love.
Both of these theologians admit that they do not have all of the answers, but that they are constantly looking. "Faith seeking understanding."(Anselm)
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Just like September 11, 2001 will always be etched in your mind and heart, after reading this book, you will forever be changed. Don't take my word for it!
Let me suggest his other books as well.
From one once fearful and anxiety-ridden person who has finally found the peace of which I have all along been seeking.
I wish you all a peaceful future.