On Capitol Hill by Julian Zelizer: getting rid of strict seniority that empowered older, southern leaders. This is a story of how Liberals pushed for more partisan.
I don’t know about you, but I find American life these days positively exhausting. Everything is always trying to wind you up, from political tweets and cable news to sports debate shows, thrill-ride movies and Internet headlines that will say anything to make you click on a link. Small wonder that many people are looking for things that don’t do that, but that offer what we might call counterprogramming to our whole troll-infested culture.
Audiences have found that in what may be the summer’s most surprising and beloved hits – “Won’t You Be My Neighbor,” Morgan Neville’s moving documentary about Fred Rogers, the creator and star of “Mister Rogers’ Neighborhood,” and “Nanette,” starring the Australian comic Hannah Gadsby, which has been called transformative by viewers, critics and her fellow comedians.
.. Born into money, ordained as a Christian minister, registered as a lifelong Republican, Rogers turned out to be a gentle radical whose mission was to embody and promote humane values. As Neville shows, “Mister Rogers’ Neighborhood” was inspired by Rogers’ dismay at the existing television shows for children, which he thought degrading, fatuous, thoughtlessly violent and designed to transform kids into consumers.
.. Then, she shifts gears, and we discover a value she shares with Fred Rogers, a refusal to play along with the rules of the medium of which they are a part. Just as he thought ordinary TV demeaned children, Gadsby explains why she can no longer do stand-up. She argues that stand-up works by ratcheting up tension with psychologically fraught material then releasing it with a punchline. And the demands of this process, tension and release, keep you from saying anything that doesn’t fit into that pattern.
.. neither Gadsby nor Rogers are scolds who hate art, which is, after all, a way of expressing feelings and truths that can’t be fully expressed any other way. In fact, both are consciously artful in what they do. But they also suggest that too much commercial entertainment is dehumanizing because it’s all about prompting an instantly pleasurable reaction. “Won’t You Be My Neighbor” and “Nanette” do precisely the opposite. They’re humanizing.
I live at the intersection of politics and religion. . . . My faith impels me into the public square. It is abundantly clear that Pope Francis is correct when he says that faith has real consequences in the world . . . and these consequences involve politics. . . .
.. At NETWORK, we often say that our care for the common good is care for “the 100%” instead of the 99% or the 1%. . . .
.. God is alive in all. No one can be left out of my care. Therefore this political work is anchored in caring for those whom we lobby as well as those whose cause we champion. This was illustrated for me . . . when I was with four of my colleagues lobbying a Republican Senator on healthcare legislation. I commented on the story of a constituent and asked her how her colleagues could turn their eyes away from the suffering and fear of their people. . . .
She said that many of her colleagues . . . did not get close to the candid stories of their people. In fact, some did not see these constituents as “their people.” Tears sprang to my eyes at her candor and the pain that keeps us sealed off from each other because of political partisanship.
.. our position “for the 100%” requires an empathy that stretches my being beyond my imagining. Finding a way to not vilify or divide into “them” and “us” in today’s federal politics goes against . . . current custom.
Both the Christian religion and American psyche need deep cleansing and healing from our many unhealed wounds. Only a contemplative mind can hold our fear, confusion, vulnerability, and anger and guide us toward love.
Contemplative Christians can model a way of building a collaborative, compassionate politics. I suggest we start by reclaiming the wisdom of Trinity, a circle dance of mutuality and communion. Humans—especially the powerful, the wealthy, and supporters of the patriarchal system—are more comfortable with a divine monarch at the top of pyramidal reality. So Christians made Jesus into a distant, imperial God rather than a living member of divine-human relationship.
.. Isaiah tried to teach such servanthood to Israel in the classic four “servant songs.”  But Hebrew history preceded what Christianity repeated: both traditions preferred kings, wars, and empires instead of suffering servanthood or leveling love.
.. We believe our elected officials are called to public service, not public tyranny, so we must protect the limits, checks, and balances of democracy and encourage humility and civility on the part of elected officials. . . .
We reject any moves toward autocratic political leadership and authoritarian rule. . . . Disrespect for the rule of law, not recognizing the equal importance of our three branches of government, and replacing civility with dehumanizing hostility toward opponents are of great concern to us. Neglecting the ethic of public service and accountability, in favor of personal recognition and gain often characterized by offensive arrogance, are not just political issues for us. They raise deeper concerns about political idolatry, accompanied by false and unconstitutional notions of authority. 
.. We already have all the power (dynamis) we need both within us and between us—in fact, Jesus assures us that we are already “clothed” in it “from on high” (see Luke 24:49)!