From Barnes and Noble
Kelly’s stories are tough, real, honest, and always true. Unadorned by gimmick or artifice, the pieces in this collection—all framed between the imagined voices of that most primal couple, Adam and Eve—carry us deep into the heart of a wild American world that in many ways (and most definitely for a lot of younger people) sadly no longer exists. The human settings of these stories—bars, strip clubs, dingy apartments, goldmines, ranches, logging crews, homesteads, highways—are rich with details and textures that linger long after the closing sentences. Beyond those, however, there’s always a sense of something even larger and older surrounding the often small, sometimes strange, yet always compelling events his narrators are recounting. Sometimes this larger thing is the natural world—the oceans and forests, the plants and animals—always placing the events into their proper context. At other times, it’s the human interactions themselves that somehow seem to take on this greater, at times even mythic, weight and power. Reading these pieces, we recognize how the hungers and desires, the fears and hopes, the regrets and epiphanies of his people have all somehow entered our cultural DNA, and how—like them–it’s up to each of us to come to terms with all the beauty and terror that comes with being alive.
After 30+ years of teaching in colleges, universities, military bases, and prisons from Alaska to Louisiana, Dave Sims retired to the mountains of central Pennsylvania where he now dwells and creates. His most recent comix appear in The Nashville Review, Talking Writing, and Freeze Ray, and panels from his digital painting sequence “Somewhere Around the Edges,” appear on the cover and in the Winter 2019 issue of The Raw Art Review.
What Oregon authors say about this book:
“This book is good company. And I appreciate the opportunity to associate with intriguing folks out there where I rarely venture.”
Lawson Fusao Inada, emeritus professor of English at Southern Oregon University, Oregon Poet Laureate, and author of Before the War: Poems as They Happened, and Legends from Camp, which won an American Book Award in 1994.
“The remarkable thing about this collection—how often it touched my heart. These stories have a soul.”
Robert Leo Heilman, author Children of Death, and Overstory Zero: Real Life in Timber Country (Winner of the Andres Berger Award for Pacific Northwest Nonfiction 1996).
It may be that the most crucial task incumbent upon theology today is that of finally overcoming the overcoming of metaphysics. For roughly five centuries now, theological reasoning has found itself assailed by the same tedious but persistent refrain: the ringing imperative that it strip itself of philosophical tradition’s glitteringly gorgeous but cumbersome panoply of categories and concepts, so that it might again rush with youthful lightness of limb—chastened, humbled, naked, but finally free—into the embrace of the God who reveals himself only to the eyes of faith.Remarks Made to Jean-Luc
Revelation and Givenness
Hart, David Bentley Theological Territories . University of Notre Dame Press. Kindle Edition.
Remarks Made to Jean-Luc
Revelation and Givenness
Hart, David Bentley (2020-04-14T23:58:59). Theological Territories . University of Notre Dame Press. Kindle Edition. Hart, David Bentley (2020-04-14T23:58:59). Theological Territories . University of Notre Dame Press. Kindle Edition.
As a medicine man, Black Elk had prepared to visit a dying boy in the village, only to encounter a Jesuit priest praying there first. He encountered a power greater than his own, and accepted an invitation to spend time at the mission. He was baptized and took the name Nicholas shortly after. As a Catholic Catechist (an often downplayed aspect of his life), he was widely considered an apostle to the plains Indians. Thousands of people were brought to faith – both Indian and non-native, through his work and famous preaching.
His primary work was with new converts and as an evangelist alongside the priests — when priests were not available his duties included baptizing and burials. His passion for Christ as the Creator and fulfiller of things drove him to vigorous and passionate study. Nick thought that many of the Lakota spiritual traditions had come from God to teach them to…
View original post 127 more words
In the years preceding the Protestant Reformation, the early humanist scholar, Desiderius Erasmus of Rotterdam, was deeply engaged in a project of translation that would be published just one year before Luther drew up his famous ninety- five theses and nailed them to the door of the Schlosskirche at Wittenberg. Following a fundamental tenet of the humanist movement, Erasmus had undertaken a systematic examination and new Latin translation of Greek manuscripts of the New Testament.2 The translation was destined to update and replace the more than one thousand year-old Vulgate of St. Jerome. Arriving at the Gospel of John, Erasmus made an unconventional but telling translation of the opening words of John’s first chapter. Instead of the conventional translation of John’s Greek into the Latin—In principio erat Verbum, Erasmus translated instead—In principio erat Sermo.3 John’s gospel, according to Erasmus, thus opens not with, “In the beginning was the Word,” but rather, “In the beginning was the Conversation.” The shift is subtle, yet it modifies centuries of traditional assumptions and consequent theology. As this essay will demonstrate, it has profound implications, not only for the creation and the process of the very “coming into being” of the world, but also for prayer.
Erasmus’s new and telling translation makes the act of creation not a unific spoken word that in its singular and isolated way brings the universe into being, but rather a communitarian event based on a dialogic process. The implication of Erasmus’s translation is that the act of creation was, and in a very real sense continues to be, an on-going conversation.
With regard to prayer, it is certainly not false to say that prayer is, in part, an act of speaking. Words are indeed an essential component of prayer. But prayer, as a relationship between God, God’s creation, and God’s people, is multidimensional. It is not simply words spoken at the one true God. Erasmus’s opening translation of the gospel of John touches on a richer, dialogical meaning of prayer. Prayer is discourse; it is a conversation which includes not only words but also silences, not only periods of listening but also hearing, not only times of resting in God but also times of responding to God.
75 years ago today an atomic bomb was dropped on Hiroshima, Japan. Those who experienced it and lived to tell about it, all described it in similar fashion: It began with a flash brighter than the sun. It was August 6, 1945. It was also the Feast of the Transfiguration.The atomic bombing of Hiroshima was the world’s first use of a weapon of mass destruction. In the seaport city of 250,000 people, 100,000 were either killed instantly or doomed to die within a few hours. Another 100,000 were injured. Of this city’s 150 doctors, 65 were killed and most of the surviving doctors were injured. Of the 1,780 nurses, 1,654 were either dead or too badly injured to work. Hiroshima had become the house of the dead and dying. It was Transfiguration Day.When Jesus was transfigured on Mount Tabor his face shone like the sun, and when he came down the mountain a little boy was healed — a boy who had been thrown into fire and water by a demon.When “Little Boy” (the name given the bomb) shone like the sun over Hiroshima, a demon was let loose and thousands of little boys and girls were burned in atomic fire and poisoned by radioactive rain. The bombing of Hiroshima is the anti-Transfiguration.The Transfiguration was a turning point in Jesus’ ministry. Hiroshima was a turning point in human history.When I was thirteen I read John Hersey’s Hiroshima — a 30,000 word essay originally published in The New Yorker magazine. In May of 1946 The New Yorker sent Hersey, a Pulitzer Prize winning journalist, to Hiroshima to find out what had really happened. Hersey tells the story of the Hiroshima bombing through the eyes of six survivors. A Catholic priest, a Methodist pastor, a Red Cross doctor, a private practice doctor, an office girl, and a tailor’s widow.