After Whiteness: An Education in Belonging (Theological Education between the Times (TEBT))

There is a third fragment born of the work of reduction. This is the commodity fragment.

a contrast life aimed at communion.

faculty line up their intellectual loves with their desire to instill their particular vision of orthodoxy or their desire to form students in a theological radicalism that they believe will free us from the problems of orthodoxy.

They lose attention because many of their teachers have lost attention, shed it in the heat of a formation that narrowed intellectual excellence down to one kind of performance, one kind of white body-mind.

existential crisis. But the school wanted to do better,

A vision of life together in service to the formation of erotic souls must reckon with the imperialist habits of mind born of whiteness that imagine peoples through boundary identities.

I did not understand yet that affections cannot be formed on top of affections that have been forced and that the theological academy exists on a mountain of the bones of forced affection.

Whiteness invites us to imagine that we become visible to ourselves and others only through its narration of our lives. This was, however, much more than a thought exercise gone terribly wrong. It was inherent to the way Europeans transformed the world into private property and reorganized intellectual life within their cognitive empire.

Jesus created the condition for the crowd, reflecting God’s desire for the gathering. The crowd was not his disciples, but it was the condition for discipleship. It is the ground to which all discipleship will return, always aiming at the crowd that is the gathering of hurting and hungry people who need God. In Jesus and the crowd, we see the creat