Last year I posted a piece about the darkness of Christmas season; this year I have come to think of its reverse – Easter. I wrote about having to face the darkness as that is where truth resides. I still agree with that sentiment, however, as I was out walking this week I was struck with how difficult it can be to tunnel out of that darkness into a space of light. Continue reading →
Review: Timothy Morton The Ecological Thought Cambridge, Massachusetts: Harvard University Press, 2012 159 pp.
Under the auspice of identity we write towards an indiscernible future that holds forth hope not only as vision or project but in reality and in truth. What is it to evoke a catholic commons but to signal an intimate entanglement with which we are never truly finished? Never finished because the commons is not something that belongs to us but rather the interconnectedness wherein we constantly find ourselves surprised by beings who fill us with wonder, delight, amazement, disgust, frustration and pain. To speak of the commons is always to speak of what is beyond private control; it is to speak of communion and camaraderie and at the same time the pain, isolation, and violence that come bound up in earthly existence. That the commons is catholic is a sign of its expansiveness, our locality is not protectionist. And what could it be to be seeking the kingdom except that we are on the road open to encounter with that strange stranger who just, just might be the Christ? Continue reading →
In order to arrive at the joy and affirmation of Easter Sunday, we encounter the suffering and despair of Good Friday. It’s not a pleasant thing to acknowledge, but grace and violence appear bound together at Easter.
Few writers are as astute at recognizing this relationship as Flannery O’Connor. Rather than a world of neutral surfaces, O’Connor’s fiction presents us with a world that is irreducibly “grotesque.” For her, the history of the South has made for an environment that is “hardly Christ-centered, [but] is most certainly Christ-haunted” (M&M 44). Her characters may not act like Christians, but theirs is a world which is divinely given, a world in which grace regularly emerges and disrupts. For this reason, O’Connor’s fiction adopts what she has called, “prophetic vision,” a way of seeing that paradoxically understands near things at a distance and far things up close. As she puts it, “The prophet is a realist of distances, and it is this kind of realism that you find in the best modern instances of the grotesque.” This has everything to do with her view that art is incarnational. It is, in other words, ultimately about embodiment rather than abstraction, and its particular kind of embodiment is a deeply mysterious and troubling one. Continue reading →
The words echoed through the ancient hall as the cardinal read out the result of the final vote:
“Habemus Papam.” In English, “we have a Pope.”
Jorge Mario Bergoglio had been elected as the new bishop of Rome.
We might expect that the other cardinals sitting next to Bergoglio would take this opportunity to congratulate him, to hide their own disappointment behind their smiles, perhaps even to put in a good word in for themselves before the white smoke signaled the bedlam of the crowds waiting below.
However, instead of speaking words of congratulations, the Cardinal beside Bergoglio turned to him and with a seriousness a smile cannot convey, spoke only these five words, some of the first words the new Pope would hear: “Do not forget the poor.” Continue reading →
How The Eucharist is Related to Gentrification and Why Urban Housing Is Sacred – Part I
The words “Eucharist” and “gentrification” may seem to be quite disparate in their context and meaning. One alludes to ceremony, tradition, religion, and sacrament, while the other connotes cities, housing, displacement, and economics. They are seemingly worlds apart. However, it is my contention in this paper that these worlds are not so far apart as they may initially appear. Rather they are connected at a foundational level through their respective understandings of place. What is it? Is it special? To whom does it belong? And do any of these things matter? As Christians we are a part of a story, a story that is centered, interestingly, on a particular understanding of place. Rooted in the Old Testament narrative of Abraham and Sarah and the stories of exile, the Scriptures are intent upon forming our understanding of the inherent specialness of place. Moreover, Christian tradition speaks to that same understanding through the development and process of its liturgy. Particularly, through the Eucharistic liturgy we are told a story week after week of the specialness of sacred space and our place. So then in this paper I will begin to build a bridge from Christian liturgy to our urban neighborhoods and explore how an understanding of the Eucharistic liturgy can provide the urban church with a prophetic voice against redevelopment at the cost of displacement. Continue reading →