We believe faith must be sustainable.
We believe faith must be contextual.
We believe faith must be reasonable with room enough for the kind of dynamic innovative theology brings.
Above all, we believe that faith is HUMAN.
"The inscrutable anomalies of contemporary technology are providing the conditions for a strange new form of spirituality. In the face of unfathomable complexity, culture and the world itself become new mediums of the divine."
-Diana Walsh Pasulka
By 2010 it was estimated that America’s third largest religious group is ‘unaffiliated, an independently minded group with no single issue, theology or view of God.” This group is largely made up of younger people. Like it or not, we now live in a largely post-christian and decidedly post-church world. What this means for churches is that business-as-usual tactics have not worked, and will not work. It’s time for serious change, not incremental adjustments but radical re-framing of what it means to be a community.
"The ruins of the unsustainable are the 21st century’s frontier."
Whatever the future will be, we can no longer rely on the comforting assumption that it will resemble the past. Everything is changing and everything is up for grabs and everywhere we turn see the implosion of structures and ideas that have held our world together for a long time. Whether the ‘writing on the wall’ is a sentence of death or a sentence for life depends very much on how we respond and what we do with the opportunities presented to us. H and Co believe very much that the time is ripe for grabbing the future with both hands and creating new and innovative pathways into the future.
"A theologian of the cross should constantly transgress the limits of accepted epistemes, reaching a moment when a conventional meaning breaks a part to open to new possibilities."
Theological language and ideas change from historical period to historical period. There are hinge moments when notions about the sacred radically change—the Reformation or the emergence of Death of God theologians, for instance. These shifts are often experienced as crises amongst conservationists, but these moments of crisis can also fuel innovation and outpourings of new creative energy. We are in one such hinge moment now and the question is what will emerge as old gods die and old faith-forms are challenged by new expressions of the sacred? What is God’s future? We are excited about finding new words, new language, new forms and new practices and contributing to the future of faith and theology in the 21st century.
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