Arthur Remillard sees the best of football’s warrior culture as a man training his body into subjection for the protection of the weak and the advancement of all righteous causes. And maybe it’s because I know so little about football, but I don’t see it. How does throwing a ball around a field protect the weak? How does sucking all the money from educational institutions advance righteous causes? How does making a touchdown make a man more righteous?
I entered parish ministry with a fair amount of idealism, particularly liturgical idealism. Inconveniently, the liturgical proclivities I picked up in seminary were not especially popular with my first congregation.
This became clear as a sleigh bell during our first Advent season together.
My church's neighbors down the street at the Freedom From Religion Foundation went next door to the Federal District Court and achieved a ruling that’s been a long time coming: revoking the clergy housing allow
I’ve been interested in the idea of “taboos” for a long time—those intricate rules that overarch our society and ideas of the sacred. They can be tools to keep people from harming others or themselves. They can be used as social conditioning, arbitrarily enforcing certain behaviors as a means of control.
It is often observed by my friends, and even by my wife, that I might be a little too “angry” for someone who supposedly is called to a ministry of presenting the gospel to others. They don’t go so far as to call me a hypocrite, but I do think they’re pointing out that I’m not always that nice, that I don’t necessarily embody forgiveness (or even the golden rule), that “Christian” implies a graciousness I simply lack.