Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

-----

Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write off the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Saturday, June 25, 2022

Evangelical Anxiety by Charles Marsh




Author Charles Marsh



Growing Up Evangelical:
An Interview with Charles Marsh

University of Virginia professor of religious studies Charles Marsh on the ‘cosmic entitlement’ and ‘mental torment’ of the white American evangelical mind and why Donald Trump is Christianity’s ‘most influential grace pimp’

June 18, 2022

[comments or italics are mine - re slater]

  • "The dangers of the American evangelical project and its nationalistic or messianic ambitions..."
  • "It also has an effect of obliterating difference or of prescribing political and social strategies that obliterate difference..."
  • "[It has attached to itself a] narcissistic identity. An identity that is totalitarian in its understanding of the world and its understanding of truth. It doesn’t admit difference. If it sees difference - whether sexual, political, or racial - it wants to obliterate that [difference], or consume it, or overwhelm it, by its own powers.... [Evangelicalism] simply cannot abide difference. It can’t ignore difference; it has to remove it.


A Man praying holding a Holy Bible | Duncan Andison/Adobe Stock


Charles Marsh was a teenager in Laurel, Mississippi, when, on the edge of the woods one day, he came across a jettisoned Playboy. He dared take a look, to see the naked breasts that graced the magazines crumpled, mildewed pages. To, in other words, grievously sin.

It’s a memory that makes multiple appearances in Evangelical Anxiety, Marsh’s memoir, out this week. And it’s a moment that’s emblematic of the freighted nature of the evangelical upbringing Marsh details within the book’s pages, an upbringing steeped in conservative, white evangelicalism and the psychological baggage such an upbringing can bestow. For Marsh, now a professor of religious studies at the University of Virginia, the imperatives of “purity” inherent in his religious education, the ever-present narrative of a cosmic battle between a righteous God and the ruinous temptations of Satan, led to both crippling anxiety and years of afternoons spent on an analyst’s couch. For the reader, the book is an erudite glimpse into the psychology of white evangelicalism and how the current proliferation of white Christian nationalism could spring from the religious imperatives Marsh details. Rolling Stone recently talked with him about religion, mindfucks, and mental health.


As I was watching the January 6th hearings, I kept thinking about your book, and white Christian nationalism and its psychological effects.

I mean, we’ve seen the evangelical commentary industrial complex crank out hundreds, thousands of stories on the strange, dangerous, shocking behavior of white evangelicals over the years, but I don’t think we’ve really understood or tried to understand the psychological shape of that worldview. One of the things that is not typically conveyed in all the stories about evangelical harm—and the dangers of the American evangelical project and its nationalistic or messianic ambitions—is that an evangelical childhood is a total mindfuck. I mean that in a multitudinous sense: it may have a kind of rapacious quality, but it also is exciting and thrilling.

Author Charles Marsh | Photo by Tina Boyadjieva

How so?

The world of the evangelical is really overcharged with meaning. I mean, there is nothing more associative than the evangelical mind at first blossom. It’s a psychedelic kind of world that you inhabit. In those times when you are in worship and celebration and repentance and in the deep community of evangelical fellowship, you feel that you are right in the center of the metaphysical whirlwind, and you have been invested with a divine, almost superhuman destiny. That excess of emotion and feeling and energy leaves its mark.


It puts white evangelicals at the center of history, the center of the human story.

This kind of evangelical formation does create a profound sense of entitlement, cosmic entitlement. But I think it also has an effect of obliterating difference or of prescribing political and social strategies that obliterate difference.


Can you explain?

Well, let’s propose that the next issue of the DSM includes a diagnosis called evangelical anxiety. It would have descriptions of rapture fears and terrors of the body and all these attendant manic and panic types. But also, I think, it would need to somehow ground that in what is finally this narcissistic identity. It’s an identity that is totalitarian in its understanding of the world and its understanding of truth. It doesn’t admit difference. If it sees difference—whether sexual, political, or racial—it wants to obliterate that or consume that or overwhelm that by its own powers. The awakening into a new identity, a born-again identity, is also an awakening in too many cases to a sense of having an answer for every question and a prescription for every kind of sexual behavior, human behavior, of having such supreme confidence that you’ve been brought into this one truthful, eternally enduring identity. And so when it observes difference, it simply can’t abide difference. It can’t ignore difference; it has to remove it.


Having supreme confidence in one’s intolerance—that sounds like a pretty good definition of Trumpism.

Honestly, I’ve asked myself, “What did Trump offer white evangelicals from a psychological perspective?” Well, he is quite obviously not a man troubled by doubt. Donald Trump is not a man who has any worries about the second coming of Jesus Christ or his eternal salvation. I mean, he may be a slow-moving apocalypse, but he is not worried about the Day of the Lord, right? And so he offers a kind of balm, a temporary balm, to evangelical anxiety of a certain sort. He speaks unapologetically to and beyond our deepest resentments and paranoia and cultural anger. He’s an antidote. Unlike [George] W., who may have tapped into white evangelical, global, militaristic ambitions, Trump is like Christian history’s most influential Grace Pimp. You know, “God not only forgives your prejudices and your nativist, nationalistic attitudes, but God loves them.” These nativistic beliefs have become like sacred dogma.


That’s amazing. I will forever refer to him in my mind as “Donald Trump, the Grace Pimp.”

I mean, I was part of the first fully integrated school system in Mississippi. We imagined that it was our mission as white evangelicals to preserve the purity of the sovereign, sacred South and to preserve the purity of the South’s attendant expressions of purity: the white woman’s body, the sexual body, the body of the church. This Jesus we professed and the idea of the Christian life was very much a projection of these cultural and psychological fears and anxieties.


In my mind, I always think that the number one value of fundamentalist Christianity is a certain conception of purity while the number one value of more mainstream Protestantism is a certain conception of justice or fairness.

Yeah. I mean, we saw race, we saw sexuality, we saw the federal government, we saw civil rights acts as defiling forces that not only would soil our cultural and regional ideals but would wreck us as men and women. It would unsettle us in the same way in which I learned that losing my virginity or losing my purity would bring about a profound and inescapable psychic ruin, that young people who had lost their purity had also lost something central to the integral self, to the self as a coherent functional unity.


If we’re talking psychology, of course we’d end up talking about sex.

God is exceedingly interested in your genitalia and my genitalia and what we do with it. I heard in the earliest sermons on the meaning of life and our eternal destiny and the cosmic import of every decision we make in our life and matters of heaven and hell, that sex is right at the center of that. And so, you know, it’s literally a world charged with the insatiable erotic energies of God, with God and your religious authority figures as micro-managers of your sexual desires and of the things you do with your body.


That sounds healthy. [an expression of cynicism - res]

And there was a sense in which these predatory forces, these little demonic forces, were always after me. I was very enamored by all the persecution passages in the New Testament because I understood, as a young man of God seeking to remain pure and do God’s will, that I was under a constant state of persecution by the forces of the world, and they could take many forms but the intent was an assault on purity and on this ideal of coherence that followed from that. I remember I went out to dinner one night my freshman year in college with this guy from my youth college ministry, and we were talking about sexual temptation and he told me, “Well, you know, Charles, the way I feel about it is that if I ever succumbed to desire and in the excitement of the moment had premarital sex, once I came to my senses, I would have to kill myself.” And I was like, “Oh, wow, that’s awesome. I feel the same way. I’d have to kill myself too.” And we were both like, “Yes!” The irony, of course, is that I technically followed the straight and narrow and kept my purity and went crazy anyway—maybe as a result of that. It was just absolutely too much for my mind and body to bear.


But you ended up on a psychoanalyst’s couch instead of a white nationalist rally or, God forbid, the capitol [riot] on January 6.

Yeah, the fire has to go somewhere. The fire would have, in my instance, led to suicide, which is a violence. I mean, I do think that violence is the end of both of those trajectories if there’s not an interruption of grace in some form or fashion.


Why don’t more “recovering Christians,” as they’ve been called, seek out the sort of grace you did?

I mean, the white evangelical project is wracked by inner anxieties, but [for many] it feels that it would be somehow unholy or unseemly, if not even sinful, to interrogate those inner anxieties. There is still a pervasive fear of the psyche and a sense that most mental health problems, depression and anxiety in particular, may find some relief through talk or through medication, but their real source is a spiritual lack, an absence of a certain kind of commitment to the disciplines of the Christian life

[Here, at Relevancy22, I have proposed a God of Love in place of a God of wrath and judment and have restated my own evangelical theology with a strong current and central theme built upon a theology of love using Process Theology built upon my former Calvinism and Reformed Theology. It seems to have cured a lot of the turmoil I've grown up with as my virtual brother in Christ has stated here in his own experience. - re slater]

And yet, as the book details, you still consider yourself a Christian even if you no longer have the same commitment to those disciplines?

Yeah, you just have to figure it out on your own in fear and trembling. But I do think in this country, in this time, it takes a certain detachment to maintain that sense of hope and loyalty.


Does anyone escape this upbringing totally unscathed?

I think in some ways evangelical culture in its non-lunatic forms is much healthier than it’s ever been. I mean, my wife is an evangelical campus minister, and she hosted a queer evangelical event about six weeks ago, and there were 45 evangelical Christians who found themselves here. I feel like this is a voice now that has a place within evangelical culture more broadly. I also think, with the rise of psychotherapy programs in churches and psychotherapy graduate programs at places like Fuller Seminary, that things are better. I have to say, though, that just on the announcement of this book, I have been surprised to hear that this trope, “too blessed to be stressed,” is still pervasive within evangelical culture. That it’s just such a formula for mental torment. It’s a cruelty that really needs to be exposed.


* * * * * * *


OTHER BOOKS BY CHARLES MARSH



In this riveting spiritual memoir, the writer, scholar, and commentator tells the story of his struggles with mental illness, explores the void between the Christian faith and scientific treatment, and forges a path toward reconciling these divergent worlds.

For years, Charles Marsh suffered panic attacks and debilitating anxiety. As an Evangelical Christian, he was taught to trust in the power of God and His will. While his Christian community resisted therapy and personal introspection, Marsh eventually knew he needed help. To alleviate his suffering, he made the bold decision to seek medical treatment and underwent years of psychoanalysis.

In this riveting spiritual memoir, Marsh tells the story of his struggle to find peace and the dramatic, inspiring transformation that redefined his life and his faith. He examines the tensions between faith and science and reflects on how his own experiences offer hope for bridging the gap between the two. Honest and revealing, Marsh traces the roots of shame, examines Christian notions of sex, faith, and mental illness and their genesis, and chronicles how he redefined his beliefs and rebuilt his relationship with his community.

A poignant and vital story of deep soul work, Evangelical Anxiety helps us look beyond the stigma that leaves too many people in pain and offers people of faith a way forward to find the help they need while remaining true to their beliefs.

Sold by: HarperCollins Publishers




A noted theologian explains how the radical idea of Christian love animated the African American civil rights movement and how it can power today's social justice struggles

Speaking to his supporters at the end of the Montgomery bus boycott in 1956, Martin Luther King, Jr., declared that their common goal was not simply the end of segregation as an institution. Rather, "the end is reconciliation, the end is redemption, the end is the creation of the beloved community." King's words reflect the strong religious convictions that motivated the African American civil rights movement. As King and his allies saw it, "Jesus had founded the most revolutionary movement in human history: a movement built on the unconditional love of God for the world and the mandate to live in that love." Through a commitment to this idea of love and to the practice of nonviolence, civil rights leaders sought to transform the social and political realities of twentieth-century America.

In The Beloved Community, theologian and award-winning author Charles Marsh traces the history of the spiritual vision that animated the civil rights movement and shows how it remains a vital source of moral energy today. The Beloved Community lays out an exuberant new vision for progressive Christianity and reclaims the centrality of faith in the quest for social justice and authentic community.

Sold by: Hachette Book Group




In Wayward Christian Soldiers, leading evangelical theologian Charles Marsh offers a powerful indictment of the political activism of evangelical Christian leaders and churches in the United States. With emphasis on repentance and renewal, this important work advises Christians how to understand past mistakes and to avoid making them in the future.

Over the past several years, Marsh observes, American evangelicals have achieved more political power than at any time in their history. But access and influence have come at a cost to their witness in the world and the integrity of their message. The author offers a sobering contrast between the contemporary evangelical elite, which forms the core of the Republican Party, and the historic Christian tradition of respect for the mystery of God and appreciation for human fallibility. The author shows that the most prominent voices in American evangelicalism have arrogantly redefined Christianity on the basis of partisan politics rather than scripture and tradition. The role of politics in distorting the Christian message can be seen most dramatically in the invasion of Iraq, he argues: Some 87% of American evangelicals supported going to war, while every single evangelical church outside the United States opposed it. The Jesus who storms into Baghdad behind the wheel of a Humvee, Marsh points out, is not the Jesus of the Gospel. Indeed, not since the nazification of the German church under Hitler has the political misuse of Christianity led to such catastrophic global consequences.

Is there an alternative? This book proposes that the renewal of American churches requires a season of concentrated attention to faith's essential affirmations--a time of hospitality, peacemaking, and contemplative prayer. Offering an authentic Christian alternative to the narcissistic piety of popular evangelicalism, Wayward Christian Soldiers represents a unique entry into the increasingly pivotal debate over the role of faith in American politics.

"With Wayward Christian Soldiers, Charles Marsh again shows that he is one of the most astute observers of evangelicalism today." --Jim Wallis, author of God's Politics

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In the decades since his execution by the Nazis in 1945, Dietrich Bonhoeffer, the German pastor, theologian, and anti-Hitler conspirator, has become one of the most widely read and inspiring Christian thinkers of our time. Now, drawing on extensive new research, Strange Glory offers a definitive account, by turns majestic and intimate, of this modern icon.

The scion of a grand family that rarely went to church, Dietrich decided as a thirteen-year-old to become a theologian. By twenty-one, the rather snobbish and awkward young man had already written a dissertation hailed by Karl Barth as a “theological miracle.” But it was only the first step in a lifelong effort to recover an authentic and orthodox Christianity from the dilutions of liberal Protestantism and the modern idolatries of blood and nation—which forces had left the German church completely helpless against the onslaught of Nazism.

From the start, Bonhoeffer insisted that the essence of Christianity was not its abstract precepts but the concrete reality of the shared life in Christ. In 1930, his search for that true fellowship led Bonhoeffer to America for ten fateful months in the company of social reformers, Harlem churchmen, and public intellectuals. Energized by the lived faith he had seen, he would now begin to make what he later saw as his definitive “turn from the phraseological to the real.” He went home with renewed vocation and took up ministry among Berlin’s downtrodden while trying to find his place in the hoary academic establishment increasingly captive to nationalist fervor.

With the rise of Hitler, however, Bonhoeffer’s journey took yet another turn. The German church was Nazified, along with every other state-sponsored institution. But it was the Nuremberg laws that set Bonhoeffer’s earthly life on an ineluctable path toward destruction. His denunciation of the race statutes as heresy and his insistence on the church’s moral obligation to defend all victims of state violence, regardless of race or religion, alienated him from what would become the Reich church and even some fellow resistors. Soon the twenty-seven-year-old pastor was one of the most conspicuous dissidents in Germany. He would carry on subverting the regime and bearing Christian witness, whether in the pastorate he assumed in London, the Pomeranian monastery he established to train dissenting ministers, or in the worldwide ecumenical movement. Increasingly, though, Bonhoeffer would find himself a voice crying in the wilderness, until, finally, he understood that true moral responsibility obliged him to commit treason, for which he would pay with his life.

Charles Marsh brings Bonhoeffer to life in his full complexity for the first time. With a keen understanding of the multifaceted writings, often misunderstood, as well as the imperfect man behind the saintly image, here is a nuanced, exhilarating, and often heartrending portrait that lays bare Bonhoeffer’s flaws and inner torment, as well as the friendships and the faith that sustained and finally redeemed him. Strange Glory is a momentous achievement.

Sold by: Random House LLC





We have seen progress in recent decades toward Martin Luther King Jr.'s dream of beloved community. But this is not only because of the activism and sacrifice of a generation of civil rights leaders. It happened because God was on the move.
Historian and theologian Charles Marsh partners with veteran activist John Perkins to chronicle God's vision for a more equitable and just world. Perkins reflects on his long ministry and identifies key themes and lessons he has learned, and Marsh highlights the legacy of Perkins's work in American society. Together they show how abandoned places are being restored, divisions are being reconciled, and what individuals and communities are doing now to welcome peace and justice.
Now updated to reflect on current social realities, this book reveals ongoing lessons for the continuing struggle for a just society. Come, discover your part in the beloved community. There is unfinished work still to do.

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How do we transform American Culture through our religious convictions?

Discover here the compelling stories of thirteen pioneers for social justice who engaged in peaceful protest and gave voice to the marginalized, working courageously out of their religious convictions to transform American culture. Their prophetic witness still speaks today.

Comprising a variety of voices—Catholic and Protestant, gay and straight, men and women of different racial backgrounds—these activist witnesses represent the best of the church’s peacemakers, community builders, and inside agitators. Written by select authors, Can I Get a Witness? showcases vibrant storytelling and research-enriched narrative to bring these significant “peculiar people” to life.

CONTRIBUTORS & SUBJECTS:

Daniel P. Rhodes on Cesar Chavez
Donyelle McCray on Howard Thurman
Grace Y. Kao on Yuri Kochiyama
Peter Slade on Howard Kester
Nichole M. Flores on Ella Baker
Carlene Bauer on Dorothy Day
Heather A. Warren on John A. Ryan
Becca Stevens on William Stringfellow
W. Ralph Eubanks on Mahalia Jackson
Susan M. Glisson and Charles H. Tucker on Lucy Randolph Mason
Soong-Chan Rah on Richard Twiss
David Dark on Daniel Berrigan
M. Therese Lysaught on Mary Stella Simpson

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In the summer of 1964, the turmoil of the civil rights movement reached its peak in Mississippi, with activists across the political spectrum claiming that God was on their side in the struggle over racial justice. This was the summer when violence against blacks increased at an alarming rate and when the murder of three civil rights workers in Mississippi resulted in national media attention. Charles Marsh takes us back to this place and time, when the lives of activists on all sides of the civil rights issue converged and their images of God clashed. He weaves their voices into a gripping narrative: a Ku Klux Klansman, for example, borrows fiery language from the Bible to link attacks on blacks to his "priestly calling"; a middle-aged woman describes how the Gospel inspired her to rally other African Americans to fight peacefully for their dignity; a SNCC worker tells of harrowing encounters with angry white mobs and his pilgrimage toward a new racial spirituality called Black Power. Through these emotionally charged stories, Marsh invites us to consider the civil rights movement anew, in terms of religion as a powerful yet protean force driving social action.

The book's central figures are Fannie Lou Hamer, who "worked for Jesus" in civil rights activism; Sam Bowers, the Imperial Wizard of the White Knights of the Ku Klux Klan of Mississippi; William Douglas Hudgins, an influential white Baptist pastor and unofficial theologian of the "closed society"; Ed King, a white Methodist minister and Mississippi native who campaigned to integrate Protestant congregations; and Cleveland Sellers, a SNCC staff member turned black militant.

Marsh focuses on the events and religious convictions that led each person into the political upheaval of 1964. He presents an unforgettable American social landscape, one that is by turns shameful and inspiring. In conclusion, Marsh suggests that it may be possible to sift among these narratives and lay the groundwork for a new thinking about racial reconciliation and the beloved community. He maintains that the person who embraces faith's life-affirming energies will leave behind a most powerful legacy of social activism and compassion.

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Lived Theology contains the work of an emerging generation of theologians and scholars who pursue research, teaching, and writing as a form of public responsibility motivated by the conviction that theological ideas aspire in their inner logic toward social expression. Written as a two-year collaboration of the Project on Lived Theology at the University of Virginia, this volume offers a series of illustrations and styles that distinguish Lived Theology in the broader conversation with other major approaches to the religious interpretation of embodied life. The book begins with a modest query: How might theological writing, research, and teaching be expanded to engage lived experience with the same care and precision given by scholars to books and articles? Behind this question lies the claim that theological engagements and interpretations of lived experience offer rich and often surprising insights into God's presence and activity in the world. Answers to, and explorations of, this question form the narrative framework of this groundbreaking volume. Lived theology is shown to be an exceedingly curious enterprise, transgressing disciplinary boundaries as a matter of course, examining circumstance, context, and motivation, and marshalling every available resource for the sake of discerning the theological shape of enacted and embodied faith. Understanding the social consequences of theological ideas is a task with wide ranging significance, inside the academy and in the broader forums of civic discussion.

Contributors consider Lived Theology from a diverse array of experiences and locations, including towns in Mississippi struggling with histories of racist violence and murder; a homeless shelter in Atlanta; churches in the Democratic Republic of Congo; faith based volunteer organizations in Columbus, Ohio; and a college classroom in the Midwest.

This innovative work offers a fresh and exciting model for scholars, teachers, practitioners, and students seeking to reconnect the lived experience of faith communities with academic study and reflection.

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Seeking to come to terms with the haunting memories of his childhood in the deep South-Charles Marsh has crafted a memoir of small-town Southern life caught up in the whirlwind of the Civil Rights movement. As minister of the First Baptist Church in Laurel, Mississippi, Charles Marsh's father Bob Marsh, was a prominent man who was beloved by the community. But Laurel was also home to Sam Bowers, the Imperial Wizard of the White Knights of the Mississippi KKK and the director of their daily, unchallenged installments of terror and misery. Bowers was known and tolerated by the entire white community of Laurel. This included Bob Marsh, who struggled to do the right thing while reeling between righteous indignation and moral torpor, only slowly awakening to fear, suffering, and guilt over his unwillingness to take a public stand against Bowers. At the same time, The Last Days examines the collision of worlds once divided-white Protestant conservatism, the African American struggle for civil rights, and late 1960s counter culture-that propelled the dramatic changes in everyday life in a small Southern town.

Sold by: Hachette Book Group





In this book, Marsh offers a new way of reading the theology of Dietrich Bonhoeffer, a Christian theologian who was executed for his role in the resistance against Hitler and the Nazis. Focusing on Bonhoeffer's substantial philosophical interests, Marsh examines his work in the context of the German philosophical tradition, from Kant through Hegel to Heidegger. Marsh argues that Bonhoeffer's description of human identity offers a compelling alternative to post-Kantian conceptions of selfhood. In addition, he shows that Bonhoeffer, while working within the boundaries of Barth's theology, provides both a critique and redescription of the tradition of transcendental subjectivity. This fresh look at Bonhoeffer's thought will provoke much discussion in the theological academy and the church, as well as in broader forums of intellectual life.

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by Charles Marsh, Karin Schreiber, Sonderausgabe zum 75. Todestag

Dietrich Bonhoeffer, das ist der große, anständige Theologe im Widerstand gegen Hitler, einer der Heiligen des 20. Jahrhunderts! 75 Jahre nach seinem Tod scheint seine Geschichte erzählt, sein Leben begriffen zu sein. Aber: Stimmt das auch? Charles Marsh blickt hinter die Verklärung Bonhoeffers und bringt in seiner kritischen Biografie dessen Fremdheit neu zur Geltung. Ein intimes und überraschendes Porträt von einem verletzlichen und witzigen, erfolgsverwöhnten und zweifelnden, entschlossenen und doch immer wieder zaudernden Mann auf dem Weg zu sich selbst. Fesselnd und unterhaltsam erzählt.

Die erfolgreiche Biografie endlich als Sonderausgabe
Der etwas andere Blick auf den Menschen Bonhoeffer
Überraschend, fesselnd und unterhaltsam erzählt

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Born into a sharecropping family in New Hebron, Mississippi, in 1930, and only receiving a third-grade education, John M. Perkins has been a pioneering prophetic African American voice for reconciliation and social justice to America's white evangelical churches. Often an unwelcome voice and always a passionate, provocative clarion, Perkins persisted for forty years in bringing about the formation of the Christian Community Development Association--a large network of evangelical churches and community organizations working in America's poorest communities--and inspired the emerging generation of young evangelicals concerned with releasing the Church from its cultural captivity and oppressive materialism.

John M. Perkins has received surprisingly little attention from historians of modern American religious history and theologians. Mobilizing for the Common Good is an exploration of the theological significance of John M. Perkins. With contributions from theologians, historians, and activists, this book contends that Perkins ushered in a paradigm shift in twentieth-century evangelical theology that continues to influence Christian community development projects and social justice activists today.


Thursday, June 23, 2022

Minding the Day of the Lord Which Has Come...



Minding the Day of the Lord
Which Has Come

by R.E. Slater
June 22, 2022

After reading through the science article below I thought it may be helpful to review what solar outages do, and do not, mean for the Christian faith. Too, it's a great solar science article speaking to solar magnetism and quantum mechanics. Enjoy. - res

Prolonged national grid failure will not be a sign of the Lord's Coming. Seemingly, I'm a preterist based on my decided embrace of Process Theology. A position which means Jesus is "here in our midst now" through his Church. A church which I will loosely define as "anyone who is sharing God's love with others, including in the service of restoring the earth's ruined habitats."

So, when Christians fervantly proclaim, "Lord Come," I will typically reply, "Lord, Become, in our midst." Meaning, we are to live and serve in the present in the fullness of Christ's atonement and resurrection whatever may come later. For now, we love and serve, minister and declare healing, hope, and forgiveness.

Nor will national outages signal the time of Armageddon, which is "End-of-the-World" stuff according to many Christian traditions. In stark contrast, process theology doesn't care about traditionalized prophetic prognostications as it views biblical prophecy as simply what I and others have been saying over the years in warnings, reproofs, and encouragement as we can.

That is, a prophet looks into our present context; weighs it against how it should be as a lived theology of love; determines its gross deficiencies; then speak to those failings.

Prophecy then is preaching in the present text of how to live love. Not proclaiming future events and describing God in wrath and judgment. This would be the opposite of a God of love. The prophets were moved deeply to speak to their community's lack of love to one another. It is this lack of loving to which they pointed to and said we can do better.

Similarly, today's prophets look at the church, its doctrines, its behaviors, and declare to unlistening, indifferent ears to repent and turn back to a God of love versus their God of Wrath.

They proclaim abomination upon all the wicked works of Christian men and women pursuing a deceiving socio-political religion of power and control commonly described as Church "Dominionism". This theology is also known as the Christian "Reconstruction" of society through decrees of sectarian dogmas to be  observed by all men.

And yet, the Church is not the State, is to be separate from the State, and is not to invoke sectarian "Jihadhism" upon the people of the State.

America is not a theocracy, not even a form of sectarian theocracy. It is a nation operating under its own civic Constitution granting equal and fair Civil Rights to  all Americans. A decree which seeks to embrace the masses of all differing colors, genders, sexes, races, creeds, or ethnicities within its nation-state. Pointed as an act of not and not simply by fiat. Which, in this regard, may lean into the church's own doctrines of love and charitable works (as versus religious legalisms, ascetisms, stoicisms, or infifference. All of which do not reflect a God, or a theology, of love).

Too, the eschatology of Process Christianity says heaven and Spirit have come in full force with Jesus' Advent (this is also the claim of church traditions). That the future is unknown, open, undetermined, and uncontrolled by our Creator God Redeemer. That we bear a deep obligation and duty to act in God's stead to "redeem" all whom we meet, influence, work with, and fellowship with... beginning with ourselves, then from people to nature.

The kind of future a Process Christian embraces is one of responsible living at all times in love. Not exclusion, nor warfare, nor civil injustice, not civil racism, nor even the suicide of nature.

And I'll go one further... if and when Armageddon-like events occur it will be bourne out not by God but by ourselves - the masses of humanity, including the church, for failure to love one another and for refusing to make each day better than the last.

"Thus saith the Lord."

by R.E. Slater
June 22, 2022




[Excerpt]
...A National Grid Failure will deeply disrupt our dependency on electrical grids, transformers, and anything electronic:

"McIntosh is already thinking ahead to the next thing—tools that can detect where a sunspot will emerge and how likely it is to burst. He yearns for a set of satellites orbiting the sun—a few at the poles and a few around the equator, like the ones used to forecast terrestrial weather. The price tag for such an early-­warning system would be modest, he argues: eight craft at roughly $30 million each. But will anyone fund it? “I think until Cycle 25 goes bananas,” he says, “nobody’s going to [care].”

"When the next solar storm approaches Earth and the deep-space satellite provides its warning—maybe an hour in advance, or maybe 15 minutes, if the storm is fast-moving—alarms will sound on crewed spacecraft. Astronauts will proceed to cramped modules lined with hydrogen-rich materials like polyethylene, which will prevent their DNA from being shredded by protons in the plasma. They may float inside for hours or days, depending on how long the storm endures.

"The plasma will begin to flood Earth’s ionosphere, and the electron bombardment will cause high-frequency radio to go dark. GPS signals, which are transmitted via radio waves, will fade with it. Cell phone reception zones will shrink; your location bubble on Google Maps will expand. As the atmosphere heats up, it will swell, and satellites will drag, veer off course, and risk collision with each other and space debris. Some will fall out of orbit entirely. Most new satellites are equipped to endure some solar radiation, but in a strong enough storm, even the fanciest circuit board can fry. When navigation and communication systems fail, the commercial airline fleet—about 10,000 planes in the sky at any given time—will attempt a simultaneous grounding. Pilots will eyeball themselves into a flight pattern while air traffic controllers use light signals to guide the planes in. Those living near military installations may see government aircraft scrambling overhead; when radar systems jam, nuclear defense protocols activate."


Illustration by Mark Pernice

Here Comes the Sun - to End Civilization

by Matt Ribel
June 21, 2022

Every so often, our star fires off a plasma bomb in a random direction. Our best hope the next time Earth is in the crosshairs? Capacitors.

TO A PHOTON, the sun is like a crowded nightclub. It’s 27 million degrees inside and packed with excited bodies—helium atoms fusing, nuclei colliding, positrons sneaking off with neutrinos. When the photon heads for the exit, the journey there will take, on average, 100,000 years. (There’s no quick way to jostle past 10 septillion dancers, even if you do move at the speed of light.) Once at the surface, the photon might set off solo into the night. Or, if it emerges in the wrong place at the wrong time, it might find itself stuck inside a coronal mass ejection, a mob of charged particles with the power to upend civilizations.

The cause of the ruckus is the sun’s magnetic field. Generated by the churning of particles in the core, it originates as a series of orderly north-to-south lines. But different latitudes on the molten star rotate at different rates—36 days at the poles, and only 25 days at the equator. Very quickly, those lines stretch and tangle, forming magnetic knots that can puncture the surface and trap matter beneath them. From afar, the resulting patches appear dark. They’re known as sunspots. Typically, the trapped matter cools, condenses into plasma clouds, and falls back to the surface in a fiery coronal rain. Sometimes, though, the knots untangle spontaneously, violently. The sunspot turns into the muzzle of a gun: Photons flare in every direction, and a slug of magnetized plasma fires outward like a bullet.

The sun has played this game of Russian roulette with the solar system for billions of years, sometimes shooting off several coronal mass ejections in a day. Most come nowhere near Earth. It would take centuries of human observation before someone could stare down the barrel while it happened. At 11:18 am on September 1, 1859, Richard Carrington, a 33-year-old brewery owner and amateur astronomer, was in his private observatory, sketching sunspots—an important but mundane act of record-keeping. That moment, the spots erupted into a blinding beam of light. Carrington sprinted off in search of a witness. When he returned, a minute later, the image had already gone back to normal. Carrington spent that afternoon trying to make sense of the aberration. Had his lens caught a stray reflection? Had an undiscovered comet or planet passed between his telescope and the star? While he stewed, a plasma bomb silently barreled toward Earth at several million miles per hour.

When a coronal mass ejection comes your way, what matters most is the bullet’s magnetic orientation. If it has the same polarity as Earth’s protective magnetic field, you’ve gotten lucky: The two will repel, like a pair of bar magnets placed north-to-north or south-to-south. But if the polarities oppose, they will smash together. That’s what happened on September 2, the day after Carrington saw the blinding beam.


Illustration by Mark Pernice


Electrical current raced through the sky over the western hemisphere. A typical bolt of lightning registers 30,000 amperes. This geomagnetic storm registered in the millions. As the clock struck midnight in New York City, the sky turned scarlet, shot through with plumes of yellow and orange. Fearful crowds gathered in the streets. Over the continental divide, a bright-white midnight aurora roused a group of Rocky Mountain laborers; they assumed morning had arrived and began to cook breakfast. In Washington, DC, sparks leaped from a telegraph operator’s forehead to his switchboard as his equipment suddenly magnetized. Vast sections of the nascent telegraph system overheated and shut down.

THE CARRINGTON EVENT, as it’s known today, is considered a once-in-a-century geomagnetic storm—but it took just six decades for another comparable blast to reach Earth. In May 1921, train-control arrays in the American Northeast and telephone stations in Sweden caught fire. In 1989, a moderate storm, just one-tenth the strength of the 1921 event, left Quebec in the dark for nine hours after overloading the regional grid. In each of these cases, the damage was directly proportional to humanity’s reliance on advanced technology—more grounded electronics, more risk.

When another big one heads our way, as it could at any time, existing imaging technology will offer one or two days’ notice. But we won’t understand the true threat level until the cloud reaches the Deep Space Climate Observatory, a satellite about a million miles from Earth. It has instruments that analyze the speed and polarity of incoming solar particles. If a cloud’s magnetic orientation is dangerous, this $340 million piece of equipment will buy humanity—with its 7.2 billion cell phones, 1.5 billion automobiles, and 28,000 commercial aircraft—at most one hour of warning before impact.


Illustration by Mark Pernice


ACTIVITY ON THE solar surface follows a cycle of roughly 11 years. At the beginning of each cycle, clusters of sunspots form at the middle latitudes of both solar hemispheres. These clusters grow and migrate toward the equator. Around the time they’re most active, known as solar maximum, the sun’s magnetic field flips polarity. The sunspots wane, and solar minimum comes. Then it happens all over again. “I don’t know why it took 160 years of cataloging data to realize that,” says Scott McIntosh, a blunt-speaking Scottish astrophysicist who serves as deputy director of the US National Center for Atmospheric Research. “It hits you right in the fucking face.”

Today, in the 25th solar cycle since regular record-­keeping began, scientists don’t have much to show beyond that migration pattern. They don’t fully understand why the poles flip. They cannot explain why some sunspot cycles are as short as nine years while others last 14. They cannot reliably predict how many sunspots will form or where coronal mass ejections will occur. What is clear is that a big one can happen in any kind of cycle: In the summer of 2012, during the historically quiet Cycle 24, two mammoth coronal mass ejections narrowly missed Earth. Still, a more active cycle increases the chances of that near miss becoming a direct hit.

When navigation and communication systems fail, the 10,000 or so commercial planes in the sky will attempt a simultaneous grounding. Pilots will eyeball themselves into a flight pattern while air traffic controllers use light signals to guide the planes in.

Without a guiding theory of solar dynamics, scientists tend to take a statistical approach, relying on strong correlations and after-the-fact rationales to make their predictions. One of the more influential models, which offers respectable predictive power, uses the magnetic strength of the sun’s polar regions as a proxy for the vigor of the following cycle. In 2019, a dozen scientists empaneled by NASA predicted that the current solar cycle will peak with 115 sunspots in July 2025—well below the historical average of 179.

McIntosh, who was not invited to join the NASA panel, calls this “made-up physics.” He believes the old-school models are concerned with the wrong thing—sunspots, rather than the processes that create them. “The magnetic cycle is what you should be trying to model, not the derivative of it,” he says. “You have to explain why sunspots magically appear at 30 degrees latitude.”

McIntosh’s attempt to do that goes back to 2002, when, at the behest of a postdoctoral mentor, he began plotting tiny ultraviolet concentrations on the solar surface, known as brightpoints. “I think my boss knew what I would find if I let a full cycle pass,” he recalls. “By 2011, I was like, holy fuck.” He found that brightpoints originate at higher latitudes than sunspots do but follow the same path to the equator. To him, this implied that sunspots and brightpoints are twin effects of the same underlying phenomenon, one not found in astrophysics textbooks.

His grand unified theory, developed over a decade, goes something like this: Every 11 years, when the sun’s polarity flips, a magnetic band forms near each pole, wrapped around the circumference of the star. These bands exist for a couple of decades, slowly migrating toward the equator, where they meet in mutual destruction. At any given time, there are usually two oppositely charged bands in each hemisphere. They counteract each other, which promotes relative calm at the surface. But magnetic bands don’t all live to be the same age. Some reach what McIntosh calls “the terminator” with unusual speed. When this happens, the younger bands are left alone for a few years, without the moderating influence of the older bands, and they have a chance to raise hell.

McIntosh and his colleague Mausumi Dikpati believe that terminator timing is the key to forecasting sunspots—and, by extension, coronal mass ejections. The faster one set of bands dies out, the more dramatic the next cycle will be.

The most recent terminator, their data suggests, happened on December 13, 2021. In the days that followed, magnetic activity near the sun’s equator dissipated (signaling the death of one set of bands) while the number of sunspots at midlatitude rapidly doubled (signaling the solo reign of the remaining bands). Because this terminator arrived slightly sooner than expected, McIntosh predicts above-average activity for the current solar cycle, peaking at around 190 sunspots.

A clear victor in the modeling wars could emerge later this year. But McIntosh is already thinking ahead to the next thing—tools that can detect where a sunspot will emerge and how likely it is to burst. He yearns for a set of satellites orbiting the sun—a few at the poles and a few around the equator, like the ones used to forecast terrestrial weather. The price tag for such an early-­warning system would be modest, he argues: eight craft at roughly $30 million each. But will anyone fund it? “I think until Cycle 25 goes bananas,” he says, “nobody’s going to give a shit.”





WHEN THE NEXT solar storm approaches Earth and the deep-space satellite provides its warning—maybe an hour in advance, or maybe 15 minutes, if the storm is fast-moving—alarms will sound on crewed spacecraft. Astronauts will proceed to cramped modules lined with hydrogen-rich materials like polyethylene, which will prevent their DNA from being shredded by protons in the plasma. They may float inside for hours or days, depending on how long the storm endures.

The plasma will begin to flood Earth’s ionosphere, and the electron bombardment will cause high-frequency radio to go dark. GPS signals, which are transmitted via radio waves, will fade with it. Cell phone reception zones will shrink; your location bubble on Google Maps will expand. As the atmosphere heats up, it will swell, and satellites will drag, veer off course, and risk collision with each other and space debris. Some will fall out of orbit entirely. Most new satellites are equipped to endure some solar radiation, but in a strong enough storm, even the fanciest circuit board can fry. When navigation and communication systems fail, the commercial airline fleet—about 10,000 planes in the sky at any given time—will attempt a simultaneous grounding. Pilots will eyeball themselves into a flight pattern while air traffic controllers use light signals to guide the planes in. Those living near military installations may see government aircraft scrambling overhead; when radar systems jam, nuclear defense protocols activate.

Through a weird and nonintuitive property of electromagnetism, the electricity coursing through the atmosphere will begin to induce currents at Earth’s surface. As those currents race through the crust, they will seek the path of least resistance. In regions with resistive rock (in the US, especially the Pacific Northwest, Great Lakes, and Eastern Seaboard), the most convenient route is upward, through the electrical grid.

The weakest points in the grid are its intermediaries—machines called transformers, which take low-voltage current from a power plant, convert it to a higher voltage for cheap and efficient transport, and convert it back down again so that it can be piped safely to your wall outlets. The largest transformers, numbering around 2,000 in the United States, are firmly anchored into the ground, using Earth’s crust as a sink for excess voltage. But during a geomagnetic storm, that sink becomes a source. Most transformers are only built to handle alternating current, so storm-induced direct current can cause them to overheat, melt, and even ignite. As one might expect, old transformers are at higher risk of failure. The average American transformer is 40 years old, pushed beyond its intended lifespan.

If just nine transformers were to blow out in the wrong places, the US could experience coast-to-coast outages for months.

Modeling how the grid would fail during another Carrington-class storm is no easy task. The features of individual transformers—age, configuration, location—are typically considered trade secrets. Metatech, an engineering firm frequently contracted by the US government, offers one of the more dire estimates. It finds that a severe storm, on par with events in 1859 or 1921, could destroy 365 high-voltage transformers across the country—about one-fifth of those in operation. States along the East Coast could see transformer failure rates ranging from 24 percent (Maine) to 97 percent (New Hampshire). Grid failure on this scale would leave at least 130 million people in the dark. But the exact number of fried transformers may matter less than their location. In 2014, The Wall Street Journal reported findings from an unreleased Federal Energy Regulatory Commission report on grid security: If just nine transformers were to blow out in the wrong places, it found, the country could experience coast-to-coast outages for months.

Prolonged national grid failure is new territory for humankind. Documents from an assortment of government agencies and private organizations paint a dismal picture of what that would look like in the United States. Homes and offices will lose heating and cooling; water pressure in showers and faucets will drop. Subway trains will stop mid-voyage; city traffic will creep along unassisted by stoplights. Oil production will grind to a halt, and so will shipping and transportation. The blessing of modern logistics, which allows grocery stores to stock only a few days’ worth of goods, will become a curse. Pantries will thin out within a few days. The biggest killer, though, will be water. Fifteen percent of treatment facilities in the country serve 75 percent of the population—and they rely on energy-intensive pumping systems. These pumps not only distribute clean water but also remove the disease- and chemical-tainted sludge constantly oozing into sewage facilities. Without power, these waste systems could overflow, contaminating remaining surface water.

As the outage goes on, health care facilities will grow overwhelmed. Sterile supplies will run low, and caseloads will soar. When backup batteries and generators fail or run out of power, perishable medications like insulin will spoil. Heavy medical hardware—dialysis machines, imaging devices, ventilators—will cease to function, and hospital wards will resemble field clinics. With death tolls mounting and morgues losing refrigeration, municipalities will face grave decisions about how to safely handle bodies.

This is roughly the point in the worst-case scenario when the meltdowns at nuclear power plants begin. These facilities require many megawatts of electricity to cool their reactor cores and spent fuel rods. Today, most American plants run their backup systems on diesel. Koroush Shirvan, a nuclear safety expert at MIT, warns that many reactors could run into trouble if outages last longer than a few weeks.


Illustration by Mark Pernice


IF YOU THUMB through enough government reports on geomagnetic storms, you’ll find that one name comes up almost every time: John G. Kappenman. He has published 50 scientific papers, spoken before Congress and NATO, and advised half a dozen federal agencies and commissions. The soft-spoken utility veteran is the man behind the cataclysmic Meta­tech projections, and he is either a visionary or an alarmist, depending on whom you ask. Kappenman spent the first two decades of his career climbing the ladder at Minnesota Power, learning the ins and outs of the utility industry. In 1998, he joined Metatech, where he advised governments and energy companies on space weather and grid resilience.

“They’ve only done things that greatly magnify their vulnerability to these storms.”

His end-of-days predictions first gained national traction in 2010, setting off such alarm that the Department of Homeland Security enlisted JASON, an elite scientific advisory group, to pull together a counter-study. “We are not convinced that Kappenman’s worst-case scenario is possible,” the authors concluded in their 2011 report. Notably, however, JASON did not challenge Kappenman’s work on its merits, nor did the group offer a competing model. Rather, its objections were rooted in the fact that Metatech’s models are proprietary, and utility industry secrecy makes it hard to run national grid simulations. Still, the authors echoed Kappenman’s essential conclusion: The US grid is dramatically underprepared for a major storm, and operators should take immediate action to harden their transformers.

The good news is that a technical fix already exists. Mitigating this threat could be as simple as outfitting vulnerable transformers with capacitors, relatively inexpensive devices that block the flow of direct current. During the 1989 storm in Quebec, the grid fell offline and stopped conducting electricity before the current could inflict widespread damage. One close call was enough, though. In the years after, Canada spent more than $1 billion on reliability upgrades, including capacitors for its most vulnerable transformers. “To cover the entirety of the US, you’re probably in the ballpark of a few billion dollars,” Kappenman says. “If you spread that cost out, it would equal a postage stamp per year per customer.” A 2020 study by the Foundation for Resilient Societies arrived at a similar figure for comprehensive grid hardening: about $500 million a year for 10 years.

To date, however, American utility companies haven’t widely deployed current-blocking devices to the live grid. “They’ve only done things, like moving to higher and higher operating voltages”—for cheaper transmission—“that greatly magnify their vulnerability to these storms,” Kappenman tells me.

Tom Berger, former director of the US government’s Space Weather Prediction Center, also expressed doubts about grid operators. “When I talk to them, they tell me they understand space weather, and they’re ready,” he says. But Berger’s confidence waned after the February 2021 collapse of the Texas power grid, which killed hundreds of people, left millions of homes and businesses without heat, and caused about $200 billion in damage. That crisis was brought on by nothing more exotic than a big cold snap. “We heard the same thing,” Berger says. “‘We understand winter; it’s no problem.’”

I reached out to 12 of the country’s largest utility companies, requesting information on specific steps taken to mitigate damage from a major geomagnetic event. American Electric Power, the country’s largest transmission network, was the only company to share concrete measures, which it says include regularly upgrading hardware, redirecting current during a storm, and quickly replacing equipment after an event. Two other companies, Consolidated Edison and Exelon, claim to have outfitted their systems with geomagnetic monitoring sensors and be instructing their operators in unspecified “procedures.” Florida Power & Light declined to meaningfully comment, citing security risks. The other eight did not respond to multiple requests for comment.

At this point, curious minds may wonder whether utility companies are even required to plan for geomagnetic storms. The answer is complicated, in a uniquely American way. In 2005, when George W. Bush, a former oil executive, occupied the Oval Office, Congress passed the Energy Policy Act, which included a grab bag of giveaways to the oil and gas industry. It rescinded much of the Federal Energy Regulatory Commission’s authority to regulate the utility industry. Reliability standards are now developed and enforced by the North American Electric Reliability Corporation—a trade association that represents the interests of those same companies.

Some find the NERC reliability standards laughable. (Two interviewees audibly laughed when asked about them.) Kappenman objected to the first set of standards, proposed in 2015, on the grounds that they were too lenient—they didn’t require utilities to prepare for a storm on par with 1859 or 1921. Berger took issue too, but for a different reason: The standards made no mention of storm duration. The ground-based effects of the Carrington Event lasted four or five consecutive days; a transformer built to withstand 10 seconds of current is very different from one ready for 120 hours.

Under pressure from the federal government, NERC enacted stricter standards in 2019. In a lengthy written statement, Rachel Sherrard, a spokeswoman for the group, emphasized that American utilities are now expected to deal with an event twice as strong as the 1989 Quebec storm. (Comparison with an old storm like Carrington, she noted, “is challenging because high-fidelity historical measurement data is not available.”) Though the new standards require utilities to fix vulnerabilities in their systems, the companies themselves determine the right approach—and the timeline.

If the utilities remain unmotivated, humanity’s ability to withstand a major geomagnetic storm will depend largely on our ability to replace damaged transformers. A 2020 investigation by the US Department of Commerce found that the nation imported more than 80 percent of its large transformers and their components. Under normal supply and demand conditions, lead times for these structures can reach two years. “People outside the industry don’t understand how difficult these things are to manufacture,” Kappenman says. Insiders know not to buy a transformer unless the factory that made it is at least 10 years old. “It takes that long to work out the kinks,” he says. In a time of solar crisis, foreign governments—even geopolitical allies—may throttle exports of vital electrical equipment, Kappenman notes. Some spare-part programs have cropped up over the past decade that allow participants to pool resources in various disaster scenarios. The size and location of these spares, however, are unknown to federal authorities—because the industry won’t tell them.

One day regulators may manage to map the electrical grid, even stormproof it (provided a big one doesn’t wipe it out first). Engineers may launch a satellite array that gives us days to batten down the hatches. Governments may figure out a way to stand up emergency transformers in a pinch. And there the sun will be—the inconceivable, inextinguishable furnace at the center of our solar system that destroys as indiscriminately as it creates. Life on this little mote depends entirely on the mercy of a cosmic nuclear power with an itchy trigger finger. No human triumph will ever change that. (But we should still buy the capacitors. Soon, please.)