We might still pray for rain, but we can account for thunder without invoking bowling gods. Is there still a place for God?
What is it about Western culture that makes it so difficult to taste God? Why would we rather prove propositions than experience the holy?
I cherish Thanksgiving for its cultural institutionalization of the practice of gratitude. And because there are no gifts and few cards.
The same week the European Organization for Nuclear Research announced the discovery of a new sub-atomic particle—which may be the missing puzzle piece for physics’ theory of everything—we also learned that some 46 percent of poll respondents hold “creationist views of human origins.” I might not be as incensed as Katha Pollitt is, but I’m distressed by this poll.
Reconciliation requires relocation. To see the effects of our food choices, we have to get close to the land.
What might God have to say about the creatures most people don’t think of as lovable?
Is John 1 a midrash on the creation story and the song of creative Wisdom? If so, its writer has infused it with profoundest joy.
The new Century editorial offers that if the Republicans nominate Rick Santorum for president, his regular rhetoric about poverty might challenge President Obama to engage him on it--giving voters a chance to hear two different analyses of the problem instead of, you know, not hearing about it all. Somewhat more quixotically, I've found myself wondering whether there's an opportunity as well in Santorum's recent claim that environmentalism amounts to a "phony theology." Stephen Prothero's reaction is to challenge Santorum's desire to draw who's-a-real-Christian lines; Rachel Tabachnick's is to trace the "phony theology" line to the influence of the Cornwall Alliance. Good points both, but what interests me here is that Santorum's comments point to one of the basic theological questions for Christian eco-engagement: Is the emphasis on human membership in the wider creation or on human responsibility for it?
In this splendid book Belden Lane has made a double contribution—to the reordering of our perspectives on creation and to our understanding of the Reformed tradition as a contributor to this reordering.