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

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.

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.

The question is not what they should know. Too many educational institutions are lost in that question, looking obsessively at the commodities of learning. The question is, what should be the shape of the journey to know? What should be the character of the search? How might there be a shared inwardness that opens the joy of not knowing inside the

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

That desire to see a changed world must be allowed to find its connection to the desire for one another.

These two ways of educating born of the master’s house have never been mutually exclusive. Both education as master formation and education as emancipatory weapon aim at cultivating mastery—the freedom of mastery (moral formation) or the mastery of freedom (emancipation)—and both silence the sound of a door opening to a life together, toward a form

a design that aims to teach her and us what to see and what to ignore, especially in ourselves.

It grew beautifully and powerfully inside of colonialism and colonial Christianity, took hold inside the educational foundations of the modern West, and now constantly flashes across the cognitive landscape of the educated imagination. The formation of the self-sufficient man has always been the greatest temptation for Christian formation because C

existential crisis. But the school wanted to do better,