Our gospel lesson comes just after the story
of Jesus' first "sign": turning the gallons of water intended for
purification rites into the wine that reveals his glory. This week's
story features more contrast and conflict, this time centered on another
key Jewish institution: the temple.
It always takes time to get my bearings when I jump into a week's
lectionary texts, because I'm wading into a story that's already
underway. A week and a half into Lent, we're in Mark 8 and Jesus is well
into his ministry. He has fed the multitudes, twice. He has called and
sent out his 12 disciples. He has preached and healed, and he's
beginning to turn toward Jerusalem.
John Updike, who died January 27 at age 76, was one of the literary giants of our time. As I mentioned in my column in the February 10 issue (written before Updike’s death), I have read as much as I could of his work—ever since I saw him interviewed on television and heard him respond to a question about why religion and clergy appear so frequently in his writing.
Michael Bransfield, Catholic bishop of West Virginia, seems to be taking his cues from the coal industry when interpreting Pope Francis’s recent encyclical Laudato si’, which calls for an end to the use of fossil fuels. Bransfield says the pope’s call for ending fossil fuel use is qualified: it should happen “only after” greater progress is made in using alternative fuels, and only where economically feasible. In fact, Pope Francis makes no such qualifications. Bransfield is also promoting the idea of “clean coal.” A spokesperson admitted that the Wheeling-Charleston diocese has “energy related investments” (National Catholic Reporter, July 1).