the Way, 135, 246–47; Wilson, Gospel Virtues, 41, 97, 196 notes 5 and 6; Kuile, The Virtues of a Christian Realist, passim.
17. Frankl, “Finding Meaning in Difficult Times: Interview with Victor Frankl.”
18. See Frankl, “The Case for a Tragic Optimism,” 161-79.
19. See Moltmann, Theology of Hope, 21–22.
20. See I Cor. 15:26–28 and Hammarskjöld, Markings, 35.
21. See Anderson, Walking the Way, 130–32.
22. J. K. Smith, “Determined Hope: A Phenomenology of Christian Expectation,” 210, see also 225–27. Cf. McCarroll, The End of Hope–The Beginning, 24–33, for similar and necessary foundations, objects or aims, and agencies for hope, including “waiting and receptivity,” for hope to be no mere wishful thinking or shadow boxing.
23. Tillich, The Religious Situation, 116.
24. H.R. Niebuhr, 14.
25. Ottati, Hopeful Realism, 3.There are others of course, who engage realism and hope in their own disciplined ways. See Fineman’s rich descriptions of the realities of vulnerability and further, resilience as a major mark of hope in human nature and our finite and flawed institutions, “The Vulnerable Subject and The Responsive State.”
26. Ibid.
27. Schillebeeckx, God the Future of Man, 158–59, cited in Morris, The Radicalization Process, 118–19, n. 55. Cf. Schillebeeckx’s later Christ the Experience of Jesus as Lord, 713. See also The Schillebeeckx Reader, especially 18, 45, 54–59. Therein, Schreiter comments: “This (contrast experience) moment reveals the difference between what is and what ought to be or will be. The power of this moment [. . .] is in its negation of that difference; that is, moving away from what ought not to be (suffering in the present) toward what ought to be (a full sense of humanity, or humanum, in the future),” 45. See also Appendix B and Hessel, Time for Outrage Indignez-vous! especially 26–29, combining hope and resistance in fighting fascism in WW II and since. (italics added).
28 Sifton, The Serenity Prayer, 7–14.
29. Among many, see Brueggemann et al., To Act Justly, Love Tenderly, Walk Humbly.
30. See further http://www.bc.united-church.ca/content/mission-and-vision.
31. Bucher, “Christian Political Realism after Niebuhr,” 53.
32. See Ogletree, Hospitality to the Stranger, 97–126.
33. McCarroll, The End of Hope—The Beginning, 48–50.
34. Among others, see Lovin, Christian Realism and the New Realities, 81–83; Fackre, The Promise of Reinhold Niebuhr, 59–68; and of course, Niebuhr, Christian Realism and Political Problems, 119–46.
35. See Dorrien, “Society as the Subject of Redemption” in Economy, Difference, Empire, 5; though Dorrien’s many summaries and reflections on Niebuhr, his peers, and their era convey the influence of Niebuhr to be vast and certainly more than individualistic, as Chapter 3 of this same volume attests, “The Niebuhrian Legacy,” 46–65.
36. Bucher on Bennett, op. cit, 53.
37. See Morris, Engaging Urban Ministry, Appendix C.
38. Crysdale, Churches Where the Action Is, 23.
39. Ibid., 23–24.
40. Jennings, in Crysdale, Churches Where the Action Is, 24.
41. Farley, The Wounding and Healing of Desire, xviii, 2. Italics added.
42. See Niebuhr, On Man’s Nature and His Communities, 31. An earlier elaboration professes: “A realism becomes morally cynical or nihilistic when it assumes that the universal characteristic in human behavior must be regarded as normative. The biblical account of human behavior, upon which Augustine bases his thought, can escape both illusion and cynicism because it recognizes that the corruption of human freedom may make a behavior pattern universal without making it normative. Good and evil are not determined by some fixed structure of human existence,” Niebuhr, Christian Realism and Political Problems, 130.
43. Harrison Making Connections and Justice in the Makings; Gustafson, Ethics from a Theocentric Perspective, respectively, Vol. 1, “Theology and Ethics” and Vol. 2, “Ethics and Theology”; Ogletree, Hospitality to the Stranger; Anderson, Walking the Way; see Legge’s contributions to Justice in the Making and Badertscher’s comments in Morris’ Engaging Urban Ministry, Appendix C-3. Leech’s writings are representatively found in Prayer and Prophecy.
44. Wallis, “From a Shoebox to a Movement: For 40 yrs, Sojourners Has Been Fighting the Good Fight. Where Do We Go from Here?,”18, 20, adding: “which will surely challenge the ideologies and idolatries of both the Right and the Left.”
45. See the September–October 2013 Sojourners issue with articles with instructive subtitles by Stetzer, “The world as God Intends: New survey Data on Pastors and Social Justice,” 30–33, and Boulton, “The City of God and the City of Cain: How Taking It to the Streets Is Changing Theological Education,” 34–37 respectively.
46. See Badertscher’s letter to B. K. Morris, Engaging Urban Ministry, Appendix C-3’s collated survey responses. Cf. Sennett, “Introduction” on “The Chicago School,” 13–19.
47. Cox, “The Secular City 25 Years Later,” 1029.
48. Ibid.
