questions of life

[A passage from a soon-to-be-released book appealing for a newly invigorated role for theology in helping us live a good life:]

The most theological thing I have ever done was to plant a church—a community in which Bible scholars, ethicists, philosophers, and, yes, a stray “theologian” proper, have done theology as we have lived theologically. A community in which graphic designers, poets, musicians, sociologists, and even lawyers and medical doctors have become “accidental theologians.” It began almost imperceptibly and quite by accident. We should have known something theological was afoot when we found ourselves spending evenings on a back porch listening to a friend—a Christian Nietzsche scholar perched, with not a hint of ironic self-consciousness, on a stump in the backyard—call us to live lives that amounted to more than a never-ending quest for ever-greater degrees of comfort. I remember waking up at 3:30 a.m. to walk with that friend three miles across town to the train station—simply because walking was more life-giving than driving and the conversation along the way was worth the effort. Summer evenings were spent poring over Karl Barth, Søren Kierkegaard, C. S. Lewis, Kwame Bediako, Marilynne Robinson, and, yes, Nietzsche, with the visceral sense that our lives depended on the words on the pages. The questions of life were theological because theology was the question of life. Where to live—and with whom—was a theological question. We bought houses together; we shared cars. How and whether to own at all was a theological question. Rhythms of work and rest were a matter of deep theological reflection. Art and beauty were perhaps among the most theological questions of all. Theology was a question about the nature of the life we were living together.

the truth about myself

By accepting the truth about myself and my actions, I am moving towards a more honest and whole life. Though painful, it is important that I see the impact of my own choices (for example, I must understand that the clothes I just bought at the store are made by workers in developing countries who are often underpaid and working in unsafe factory environments). Once I understand this impact, I can let it hurt me and let it change me. I can let it illuminate my darkness, broaden my understanding, and deepen my love. For honesty’s sake, I need to see my own desire for material gain, and how I sometimes place it above the well-being of the world’s most vulnerable. This is the tension that, should I choose to bear it, will transform me.

how we read the bible

[in one of those lovely and timely moments, I read this yesterday- after reading the news and the misuse of Romans 13…]

The Bible has been used as a tool of colonialism, xenophobia, exclusion, and cultural genocide. It still is. But this does not have to be. For centuries, communities of radical compassion and courage have read and re-read the sacred page in creative and critical fashion, so that these old memories shake the powers from their thrones and bring actual change to those who have been kept down…. The Bible must be lived (and enjoyed) in streams of justice, or it is a dead word.

poets as spiritual mentors

[A reminder of the spiritual potential in poetry and stories – and a recommendation for anyone looking for a prayer guide as we begin the season of Ordinary Time]:

Indeed, many of us might include a poet or an author, whether dead or living, among our spiritual mentors. On a quiet evening, curled up with a good story, we have encountered the memorable character, the articulate phrase, the evocative image, the small suggestion, the smuggled truth, the shattering epiphany, which changed us, and we weren’t even looking to be
changed. It enriched our lives, and we didn’t even know our own poverty. We were not the same people afterward.

Sarah Arthur, At the Still Point: A Literary Guide to Prayer in Ordinary Time

avoiding the artificial

A saint is capable of loving created things and enjoying the use of them and dealing with them in a perfectly simple, natural manner, making no formal references to God, drawing no attention to his own piety, and acting without any artificial rigidity at all. His gentleness and his sweetness are not pressed through his pores by the crushing restraint of a spiritual strait-jacket. They come from his direct docility to the light of truth and to the will of God. Hence a saint is capable of talking about the world without any explicit reference to God, in such a way that his statement gives greater glory to God than the observations of someone less holy, who has to strain himself to make an arbitrary connection between creatures and God through the medium of hackneyed analogies and metaphors that are so feeble that they make you think there is something the matter with religion.     – Thomas Merton, New Seeds of Contemplation