Many today insist that music is amoral, that there is nothing innately good or bad about music itself. They say it is neutral, and only its use determines whether it is good or evil. To a degree this is true, but in a very real way music ceases to be neutral the moment those little black-and-white notes begin to be woven together to produce a certain combinations of sounds that result in the message or world-view that the composer of the music wants to get across. The music itself becomes a statement, even when words are not attached to its message.

When I speak in Christian terms or Buddhist terms I'm simply selecting for the moment a dialect. Christian words for me represent the comforting vocabulary of the place I came from hometown voices saying more than the language itself can convey about how welcome and safe I am what the expectations are and where to find food. Buddhist words come from another dialect from the people over the mountain. I've become pretty fluent in Buddhist it helps me to see my home country differently but it will never be speech I can feel completely at home in.

Because cultures and languages are constantly changing and because the apostolic testimony must be attested in ever-new circumstances, it is a necessary feature of the apostolic tradition that it both guard the original testimony and make it understandable in new culture settings. Failing either is to default on the apostolic tradition. Far from implying unbending immobility, apostolicity requires constant adaptation of the primitive apostolic testimony to new historical challenges and languages, yet without altering or diluting the primitive witness.

[Gli uomini] sono gli unici, fra tutti gli esseri creati, che hanno la possibilità d'andare contro l'ordine posto da Dio nel creato: gli uomini sono cioè gli unici esseri veramente liberi, appunto perché sono liberi nei confronti di Dio... Dio aveva dovuto tollerare, ecco, aveva dovuto permettere questo male, e tutte le altre cattiverie e carognate che gli uomini fanno: e ciò per non andare contro la loro libertà. Il gran problema del male nel mondo... Appunto per non impedire la libertà dell'uomo.

For what was your gesture? An act of pure love for Jesus particularly. It was an act so completely focused upon the Christ that not a dram of worldly benefit was gained thereby. Nothing could justify the spillage of some three hundred days' wages, except love alone. [...] The disciples, in fact, were offended by an act that produced nothing, accomplished nothing, fed no poor, served no need. They reproached you as a wastrel. They were offended by the absurd, an act devoted absolutely to love, to love alone. But Jesus called it 'beautiful.

Purpose is not that far my child---it's just a journey's walk.It is the One at the end of the journey,it is the end of the journey, and it is the journeyitself.And when you thirst, do you not drink?And when you are cool, do you not warm yourself?and when you are weary, do you not rest?And if you need meaning, should you not reach out?I said out! My child, out! In all simplicity those in need reach out and receive beyondthemselves.He's at the end of the quench, and the relief of the warmth, the satisfaction of a rest, and thesalvage of a soul.

What does it mean to be human, to continue to live as human, to remain _faithful_ to the Divine while living in a cultural, sociogeopoltical, and religious world where power disparity between/among humans based on religious world where power disparity between/among humans based on their nationality, citizenship, gender, race, class, sexuality, ability, religion and so forth still prevails? The act of _theologizing_ for me involves responding to these questions and stimulating the practice of liberating and enlarging human possibility in our daily reality.

Through the half-open door in one room of the huts I saw Pastor Bonhoeffer, before taking off his prison garb, kneeling on the floor praying fervently to his God. I was most deeply moved by the way this lovable man prayed, so devout and so certain that God heard his prayer. At the place of execution, he again said a short prayer and then climbed the steps to the gallows, brave and composed. His death ensued after a few seconds. In the almost fifty years that I worked as a doctor, I have hardly ever seen a man die so entirely submissive to the will of God.

Second, the reason to embrace and celebrate these novels as the countercultural event that they are is due largely to the subliminal messages delivered by Harry and friends in their stolen wheelbarrows. Readers walk away, maybe a little softer on the occult than they were, but with story-embedded messages: the importance of a pure soul; love's power even over death; about sacrifice and loyalty; a host of images and shadows about Christ and how essential 'right belief' is for personal transformation and victory over internal and external evils.

Protestants at one time were confident that their free form of confession was a vast improvement upon Catholic private confession to a priest because it is voluntary, demystified, and not routinized. But amid the acids of modernity it has volunteered itself right out of existence. Demystification has dwindled into desacralization. The escape from routinization has become a convenient cover for the demise of repentance. The postmodern pastor is trying to learn anew to listen to the deeper range of feelings of others, without forgetfulness of the Word of God.

The central ideas of Christianity — an angry God and vicarious atonement — are contrary to every fact in nature, as also to the better aspirations of the human heart; they are, in our present stage of enlightenment, absurd, preposterous, and blasphemous propositions. Christians well know that the much-decorated statue of the Church, as it now stands, is not of pure chiseled marble, but of clay, cemented together by blood and tears and hardened in the fires of hatred and persecution. And still we hear the cry, 'The whole world for Christ'.

All discourses and disciplines proceed from commitments and beliefs that are ultimately religious in nature. No scientific discourse (whether natural science or social science) simply discloses to us the facts of reality to which theology must submit; rather, every discourse is, in some sense, religious. The playing field has been leveled. Theology is most persistently postmodern when it rejects a lingering correlational false humility and instead speaks unapologetically from the the primacy of Christian revelation and the church's confessional language.

…I interviewed ordinary people about prayer. Typically, the results went like this: Is Prayer important to you? Oh, yes. How often to you pray? Every day. Approximately how long? Five minutes – well, maybe seven. Do you sense the presence of God when you pray? Occasionally, not often. Many of those I talked to experienced prayer more as a burden than as a pleasure. They regarded it as important, even paramount, and felt guilty about their failure, blaming themselves. Does this sound familiar? (pp. 14/Prayer: Does It Make Any Difference?)

Mary remained weeping for her friend Jesus who had been all the world to her, and whose death ad meant the loss of that world. With great courage to be alone, and great courage to love despite devastating loss, she struggled to carry on, hoping to find and rebury Jesus' missing body. Suddenly Jesus stood before her alive again, calling her name. She turned, reaching, and said "Rabbouni!" "Noli me tangere," he replied- "don't touch me." If the courage to be alone requires also the courage to love, the courage to love still does not overcome loneliness.

When I speak of God, I mean that god who prevented man from putting forth his hand and taking also of the fruit of the tree of life that he might live forever; of that god who multiplied the agonies of woman, increased the weary toil of man, and in his anger drowned a world—of that god whose altars reeked with human blood, who butchered babes, violated maidens, enslaved men and filled the earth with cruelty and crime; of that god who made heaven for the few, hell for the many, and who will gloat forever and ever upon the writhings of the lost and damned.