theologians-from-chicago

"The denial of God conduced to the denial of God-given rights – and that, in turn, conduced to rights becoming eminently alienable whenever it served the purposes of the government."

"I will confess that my two forays into the Reddit space have been more than a little discouraging. If you dare, look at the dismaying number of just plain aggressive and mean-spirited comments."

"God created the world through an active speech. God's Word is not descriptive, it is creative. God speaks the worls is being...God's Word changes, it is effective, makes things happen...What God says, is. If Jesus is just a spiritual teacher among many, one great religious figure, okay, fine. But there are thousands of those. What claims the Church is He is not a human figure amomg many, but He is the Word made flesh. The very embodiement of God [as a] transformative and creative work. The night before he dies, that Jesus took bread, the Pasqual bead, and said: "This is my Body." Taking the goblet with the meal, said: "This is the chalice of my Blood". If that [was said] by a human being, a great hero, a philosopher, a social reformer, okay, we say: "He is using a symbolic talk." But who is saying that? The Word made flesh. The Word whose speech constitutes reality at the deepest level. Just as if God spokes you to be, so Jesus speaks His presence into being, over the appearence of bread and wine...We move into His very identity at that point. We now commence to speak in the first person, saying: "Take this, all of you, and eat it. This is my Body given for you." We speak in persona Christi, we speak in the very Word of Jesus."

"The Mass is a priviledged encounter with Jesus Christ. Christianity is not a philosophy, is not a social theory, is not an ideology, Christianity is a relationship with Christ, it is a friendship with Him. Everything in Christianity relates to and comes back to that friendship. What's the Mass? The Mass is the most intense way to see the ethernity that we can commune with Jesus."

"There is a regrettable interpretation of the cross that has, unfortunately, infected the minds of many Christians. This is the view that the bloody sacrifice of the Son on the cross was “satisfying” to the Father, and appeasement of a God infinitely angry at sinful humanity. In this reading, the crucified Jesus is like a child hurled into the fiery mouth of a pagan divinity in order to assuage its wrath. But what ultimately refutes this twisted theology is the well-known passage from John’s Gospel: “God so loved the world, that he sent his only Son, that all who believe in him might have eternal life.” John reveals that it is not out of anger or vengeance or in a desire for retribution that the Father sends the Son, but precisely out of love. God the Father is not some pathetic divinity whose bruised personal honor needs to be restored; rather God is a parent who burns with compassion for his children who have wandered into danger."

"The ISIS barbarians were actually quite right in entitling their video “A Message Written in Blood.” Up and down the centuries, tyrants and their lackeys have thought that they could wipe out the followers of Jesus through acts of violence. But as Tertullian observed long ago, the blood of the martyrs is the seed of the Church. And they were furthermore right in sending their message to “the Nation of the Cross.” But they should know that the cross taunts them."

"In the society of Jesus’s time, physical illness was typically construed as a curse, and in many cases sickness or deformity prevented one from participating fully in the life of the community, especially in common worship. Curing the blind, the deaf, the lame, and the leprous, Jesus was Yahweh binding up the wounds of his people and restoring them to communion."

"Paul consistently proclaimed that the church of Jesus Christ is not so much an organization as an organism, a mystical body. I will present the church accordingly as a living thing, whose purpose is to gather the whole world into the praise of God. And the central act of the church, its “source and summit” in the words of Vatican II, is the Liturgy, the ritualized praise of God. I will therefore walk through the gestures, songs, movements, and theology of the Liturgy. The entire purpose of the Liturgy and the church is to make saints, to make people holy. This is why Catholicism takes the saints, in all their wild diversity, with such seriousness and why it presents them to us with such enthusiasm."

"Essential to the Catholic mind is what I would characterize as a keen sense of the prolongation of the Incarnation throughout space and time, an extension that is made possible through the mystery of the church. Catholics see God’s continued enfleshment in the oil, water, bread, imposed hands, wine, and salt of the sacraments; they appreciate it in the gestures, movements, incensations, and songs of the Liturgy; they savor it in the texts, arguments, and debates of the theologians; they sense it in the graced governance of popes and bishops; they love it in the struggles and missions of the saints; they know it in the writings of Catholic poets and in the cathedrals crafted by Catholic architects, artists, and workers. In short, all of this discloses to the Catholic eye and mind the ongoing presence of the Word made flesh, namely Christ."

"The Catholic Church’s job is to call people to sanctity and to equip them for living saintly lives. Its mission is not to produce nice people, or people with hearts of gold, or people with good intentions; its mission is to produce saints, people of heroic virtue…To dial down the demands because they are hard, and most people have a hard time realizing them, is to compromise the very meaning and purpose of the Church. However, here’s the flip side. The Catholic Church couples its extraordinary moral demand with an extraordinarily lenient penitential system. The Church mediates the infinite mercy of God to those who fail to live up to that ideal (which means practically everyone). This is why its forgiveness is so generous and so absolute. To grasp both of these extremes is to understand the Catholic approach to morality."

"Here is another example of violating one's nature in the name of nobility, an example that shows the larger dangers of false love. Years ago, I heard Dorothy Day speak. Founder of the Catholic Worker movement, her long-term commitment to living among the poor on New York's Lower East Side—not just serving them but sharing their condition—had made her one of my heroes. So it came as a great shock. when in the middle of her talk, I heard her start to ruminate about the "ungrateful poor." I did not understand how such a dismissive phrase could come from the lips of a saint—until it hit me with the force of a Zen koan. Dorothy Day was saying, "Do not give to the poor expecting to get their gratitude so that you can feel good about yourself. If you do, your giving will be thin and short-lived, and that is not what the poor need; it will only impoverish them further. Give only if you have something you must give; give only if you are someone for whom giving is its own reward.""

"The irony, often tragic, is that by embracing the scarcity assumption, we create the very scarcities we fear. … We create scarcity by fearfully accepting it as law and by competing with others for resources."

"The idea of vocation I picked up in those circles created distortion until I grew strong enough to discard it. I mean the idea that vocation, or calling, comes from a voice external to ourselves, a voice of moral demand that asks us to become someone we are not yet—someone different, someone better, someone just beyond our reach. That concept of vocation is rooted in a deep distrust of selfhood, in the belief that the sinful self will always be “selfish” unless corrected by external forces of virtue. It is a notion that made me feel inadequate to the task of living my own life, creating guilt about the distance between who I was and who I was supposed to be."

"As young people, we are surrounded by expectations that may have little to do with who we really are, expectations held by people who are not trying to discern our selfhood but to fit us into slots. In families, schools, workplaces, and religious communities, we are trained away from true self toward images of acceptability; under social pressures … our original shape is deformed beyond recognition; and we ourselves, driven by fear, too often betray true self to gain the approval of others."

"If the engineer does not honor the nature of the steel or the wood or the stone, his or her failure will go well beyond aesthetics: the bridge or the building will collapse and put human life in peril. The human self also has a nature, limits as well as potentials. If you seek vocation without understanding the material you are working with, what you build with your life will be ungainly and may well put lives in peril, your own and some of those around you. “Faking it” in the service of high values is no virtue and has nothing to do with vocation. It is an ignorant, sometimes arrogant, attempt to override one’s nature, and it will always fail."

"A scholar is committed to building on knowledge that others have gathered, correcting it, confirming it, enlarging it. But I have always wanted to think my own thoughts about a subject without being overly influenced by what others have thought before me."

"If we are unfaithful to true self, we will extract the price from others."

"I waste energy on anger rather than investing it in hope."

"I was fired because that job had little to do with who I am, with my true nature and gifts, what I care and do not care about. My resort to adolescent rebellion reflected that simple fact. … I was laughing to keep myself sane. Perhaps the research I was doing was what a good sociologist “ought” to do, but it felt meaningless to me, and I felt fraudulent doing it. Those feelings were harbingers of things to come, things that eventually led me out of the profession altogether. Obviously I should have dealt with my feeling more directly and exercised more self-control. Either I should have quit that job under my own steam or settled in and done the work properly. But sometimes the "shoulds" do not work because the life one is living runs crosswise to the grain of one's soul. At that time of my life, I had no feeling for the grain of my soul and of which way was crosswise. Not knowing what was driving me, I behaved with blind but blissful unconsciousness—and reality responded by giving me a big and hard-to-take clue about who I am."

"If I try to be or do something noble that has nothing to do with who I am, I may look good to others and to myself for a while. But the fact that I an exceeding my limits will eventually have consequences. I will distort myself, the other, and our relationship—and may end up doing more damage than if I had never set out to do this particular “good.”"

"Over the years I have met people who have made a very human claim on me by making known their need to be loved. For a long time my response was instant and reflexive, born of the "oughts" I had absorbed: "Of course you need to be loved. Everyone does. And I love you." It took me a long time to understand that although everyone needs to be loved, I cannot be the source of that gift for everyone who asks me for it. There are some relationships in which I am capable of love and otters in which I am not. To pretend otherwise, to put out promissory notes I am unable to honor, is to damage my own integrity and that of the person in need, all in the name of love."

"When the gift I give to the other is integral to my own nature, when it comes from a place of organic reality within me, it will renew itself—and me—even as I give it away. Only when I give something that does not grow within me do I deplete myself and harm the other as well, for only harm can come from a gift that is forced, inorganic, unreal."

"The attempt to live by the reality of our own nature, which means our limits as well as our potentials, is a profoundly moral regimen."

"Reality—including one’s own—is divine, not to be defied but honored."

"… honoring one’s created nature"

"Our strongest gifts are usually those we are barely aware of possessing. They are a part of our God-given nature, with us from the moment we drew first breath, and we are no more conscious of having them than we are of breathing."

"When I understand this liability as a trade-off for my strengths, something new and liberating arises within me. I no longer want to have my liability “fixed”—by learning how to dance solo, for example, when no one wants to dance with me—for to do that would be to compromise or even destroy my gift."

"There is as much guidance in way that closes behind us as in way that opens up ahead of us. The opening may reveal our potentials while the closing may reveal our limits—two sides to the same coin, the coin called identity."

"Each time a door closes, the rest of the world opens us. All we need to do is stop pounding on the door that just closed, turn around—which puts the door behind us—and welcome the largeness of life that now lies open to our souls. The door that closed kept us from entering a room, but what now lies before us is the rest of reality."

"In depression, the built-in bunk detector that we all possess is not only turned on but is set on high."

"One of the hardest things we must sometimes do is to be present to another person's pain without trying to fix it, to simply stand respectfully at the edge of that person’s mystery and misery."

"As good teachers weave the fabric that joins them with students and subjects, the heart is the loom on which the threads are tried, the tension is held, the shuttle flies, and the fabric is stretched tight. Small wonder, then, that teaching tugs at the heart, opens the heart, even breaks the heart—and the more one loves teaching, the more heartbreaking it can be. The courage to teach is the courage to keep one’s heart open in those very moments when the heart is asked to hold more than it is able so that teacher and students and subject can be woven into the fabric of community that learning, and living, require."

"in the precise sense that it violates my integrity and identity . . . When I violate myself, I invariably end up violating the people I work with. How many teachers inflict their own pain on their students, the pain that comes from doing what never was, or no longer is, their true work."

"I am a teacher at heart, and there are moments in the classroom when I can hardly hold the joy."

"If disillusionment is one of life’s natural forms of contemplation, the experience of dislocation is another. This happens when we are forced by circumstance to occupy a very different standpoint from our normal one, and our angle of vision suddenly changes to reveal a strange and threatening landscape. . . . The value of dislocation, like the value of disillusionment, is in the way that it moves us beyond illusion, so we can see reality in the round—since what we are ble to see depends entirely on where we stand."

"I often wonder if ID’s proponents, like Wells, Behe, Dembski, and Meyer, who still act as if they triumphed, ever lie awake at night and think about how badly they failed. For this is science, and the truth will out. But they’re still at it, like a cow walking in circles forever even after it’s been disconnected from the water mill."

"Why leap so quickly to the supernatural conclusion? Answer: because that's the hypothesis Dembski favors before ever considering the evidence."

"Even if we accept everything Dembski and his coauthors are saying about these theorems, this whole line of attack simply amounts to nothing. Most of us did not need difficult mathematical theorems to understand that Darwinian evolution can work only if nature has certain properties. The search problem confronted by evolution arises ultimately from the laws of physics, but it is well outside biology’s domain to wonder why those laws are as they are. Dembski and his cohorts argue that the fundamental constants of the universe encode information of a sort that can arise only from an intelligent source, but they have no more basis for this claim than they did for the comparable claim about genetic sequences."

"Christ is indispensable to any scientific theory, even if its practitioners do not have a clue about him."

"If we take seriously the word-flesh Christology of Chalcedon (i.e., the doctrine that Christ is fully human and fully divine) and view Christ as the telos toward which God is drawing the whole of creation, then any view of the sciences that leaves Christ out of the picture must be seen as fundamentally deficient."

"As far as design theorists are concerned, theistic evolution is American evangelicalism's ill-conceived accommodation to Darwinism."

"The world is a mirror representing the divine life..."

"The mechanical philosophy was ever blind to this fact. Intelligent design, on the other hand, readily embraces the sacramental nature of physical reality. Indeed, intelligent design is just the Logos theology of John's Gospel restated in the idiom of information theory."

"Intelligent design is eminently falsifiable. Specified complexity in general and irreducible complexity in biology are within the theory of intelligent design the key markers of intelligent agency. If it could be shown that biological systems like the bacterial flagellum that are wonderfully complex, elegant, and integrated could have been formed by a gradual Darwinian process (which by definition is non-telic), then intelligent design would be falsified on the general grounds that one doesn't invoke intelligent causes when purely natural causes will do. In that case Occam's razor finishes off intelligent design quite nicely."

"The fact is that for complex systems like the bacterial flagellum no biologist has or is anywhere close to reconstructing its history in Darwinian terms. Is Darwinian theory therefore falsified? Hardly. I have yet to witness one committed Darwinist concede that any feature of nature might even in principle provide countervailing evidence to Darwinism. In place of such a concession one is instead always treated to an admission of ignorance. Thus it's not that Darwinism has been falsified or disconfirmed, but that we simply don't know enough about the biological system in question and its historical context to determine how the Darwinian mechanism might have produced it."

"From our vantage, materialism is not a neutral, value-free, minimalist position from which to pursue inquiry. Rather, it is itself an ideology with an agenda. What’s more, it requires an evolutionary creation story to keep it afloat. On scientific grounds, we regard that creation story to be false. What’s more, we regard the ideological agenda that has flowed from it to be destructive to rational discourse. Our concerns are therefore entirely parallel to the evolutionists’. Indeed, all the evolutionists’ worst fears about what the world would be like if we succeed have, in our view, already been realized through the success of materialism and evolution. Hence, as a strategy for unseating materialism and evolution, the term "Wedge" has come to denote an intellectual and cultural movement that many find congenial."

"I think the opportunity to deal with students and getting them properly oriented on science and theology and the relation between those is going to be important because science has been such an instrument used by the materialists to undermine the Christian faith and religious belief generally."

"This is really an opportunity to mobilize a new generation of scholars and pastors not just to equip the saints but also to engage the culture and reclaim it for Christ. That's really what is driving me."

"But there are deeper motivations. I think at a fundamental level, in terms of what drives me in this is that I think God's glory is being robbed by these naturalistic approaches to biological evolution, creation, the origin of the world, the origin of biological complexity and diversity. When you are attributing the wonders of nature to these mindless material mechanisms, God's glory is getting robbed...And so there is a cultural war here. Ultimately I want to see God get the credit for what he's done - and he's not getting it."

"And another thing I think we need to be aware of is that not every instance of design we see in nature needs to be directly attributed to God. Certainly as Christians we believe there is an angelic hierarchy - it's not just that there's this physical material world and there's God. There can be various hierarchies of intelligent beings operating, God can work through what can be called derived intelligences - processes which carry out the Divine will, but maybe not perfectly because of the fall."