This past Saturday, I attended John Stackhouse’s
lectures on faith, reason, and the new atheism down at the Vancouver
Island Conference Centre. Evidently, there is still some interest in
this topic as the event sold out—even in hyper-secular Nanaimo!
The gospel reading for October 31 comes toward the end of
what most Lucan scholars call Luke's travel narrative. It begins ten chapters
earlier at 9:51, where Luke tells us, "When the days drew near for Jesus to be
taken up, he set his face to go to Jerusalem."
One would expect to follow Jesus' progress on a map—but the
coordinates make no geographical sense.
My friend, Larry Kamphausen, posted an interesting essay on his blog recently. You can read it here. He's struggling publicly with what it means to be stuck, caught between two (or more) ecclesial realities. He says:
Dietrich Bonhoeffer has become
an almost mythical being, whose legacy everyone seems intent on claiming. From death-of-God
theologians to evangelicals to radical antiabortionists, partisans of all
stripes have remade Bonhoeffer in their own image.
My local Starbucks—and
probably yours too—has a large sign on each door that proclaims, "Take comfort
in rituals." When I'm being cynical, I read it as a multinational company
preying on our cultural longing for meaning by suggesting we can buy happiness
with a $4 cup of coffee.
My job often has me walking down hospital hallways. Today it was at
St Joseph Mercy Hospital in Ypsilanti where a parishioner is recovering
from pneumonia. Last week he slept as I sat in the room and worried
about him, but today he met me with a smile. He explained a procedure
I didn’t understand. Medical information seldom sticks in my brain.
Last month Slate
ran a series by Juliet Lapidos called Strictly
Platonic. Lapidos and her friend Jeffrey were born in 1983. They've been
friends since meeting at summer camp as teenagers. There were a few forays into
romantic experimentation, but today they're more like brother and sister;