This popular ideology contends that the religious experience is tranquil and neatly ordered, tender and delicate; it is an enchanted stream for embit… - David Brooks

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This popular ideology contends that the religious experience is tranquil and neatly ordered, tender and delicate; it is an enchanted stream for embittered souls and still waters for troubled spirits. The person “who comes in from the field, weary” (Gen. 25:29), from the battlefield and campaigns of life, from the secular domain which is filled with doubts and fears, contradictions and refutations, clings to religion as does a baby to its mother and finds in her lap “a shelter for his head, the nest of his forsaken prayers” and there is comforted for his disappointments and tribulations. This Rousseauian ideology left its stamp on the entire Romantic movement from the beginning of its growth until its final (tragic!) manifestations in the consciousness of contemporary man. Therefore, the representatives of religious communities are inclined to portray religion, in a wealth of colors that dazzle the eye, as a poetic Arcadia, a realm of simplicity, wholeness, and tranquillity. This ideology is intrinsically false and deceptive. That religious consciousness in man’s experience, which is most profound and most elevated, which penetrates to the very depths and ascends to the very heights, is not that simple and comfortable. On the contrary, it is exceptionally complex, rigorous, and tortuous. Where you find its complexity, there you find its greatness. The consciousness of homo religiosis flings bitter accusations against itself and immediately is filled with regret, judges its desires and yearnings with excessive severity, and at the same time steeps itself in them, casts derogatory aspersions on its own attributes, flails away at them, but also subjugates itself to them. It is in a condition of spiritual crisis, of psychic ascent and descent, of contradiction arising from affirmation and negation, self-abnegation and self-appreciation. Religion is not, at the outset, a refuge of grace and mercy for the despondent and desperate, an enchanted stream for crushed spirits, b

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About David Brooks

David Brooks (born August 11, 1961) is a Canadian-born American political and cultural commentator. Brooks served as an editorial writer and film reviewer for the Washington Times, a reporter and later op-ed editor for The Wall Street Journal, a senior editor at The Weekly Standard from its inception, a contributing editor at Newsweek and The Atlantic Monthly, and a commentator on NPR. He is now a columnist for The New York Times and commentator on The NewsHour with Jim Lehrer.

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Life is a series of problems to be analyzed and addressed. How do we fix our failing schools? How do we reduce violence? These problem-centered questions are usually the wrong ones to ask. They focus on deficits, not gifts. A problem conversation tends to focus on one moment in time — the moment when a student didn’t graduate from high school, the moment when a young person commits a crime, the moment when a person is homeless. But actual lives are lived cumulatively. It takes a whole series of shocks before a person becomes homeless — loss of a job, breakdown in family relationship, maybe car problems or some transportation issue. It takes a whole series of shocks before a kid drops out of school. If you abstract away from the cumulative nature of life and define the problem as one episode, you are abstracting away from how life is lived. All conversations are either humanizing or dehumanizing, and problem-centered conversations tend to be impersonal and dehumanizing. The better community-building conversations focus on possibilities, not problems. They are questions such as, What crossroads do we stand at right now? What can we build together? How can we improve our lives together? What talents do we have here that haven’t been fully expressed?

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