'What makes a creature a specific creature is the ordering of a life with other lives, never its individual being alone. A child not only is a child but is a child for the adult who cares for her; a young man not only is a young man in himself but is one for the sake of the older man who teaches him; an old woman not only is an old woman but is so in respect to the young she embraces and guides. The textures of generation, genealogy, and probation that marks human creatureliness is itself given as a comprehensive set of relationships who shape can be determined only across time. The point is not that human creaturehood is species driven, with each individual serving the survival of the race. Rather, creaturehood is constellation driven: it is all about the all about the landscape and its multiple objects as they exist together, encounter, engage, and crumble within the divinely figured order.'
'...part of our Christian vocation is proclaim the reality of death itself. Nothing could be more revelatory on contemporary forgetfulness - or faithfulness - than the disappearance of this proclamation from Christian teachers and preachers as a central part of the gospel they announce. The tradition of memento mori - "remember that you must die" - was not merely a medieval invention. It stands as a central scriptural focus (e.g. , Ps 39:6; Luke 12:20). For to proclaim death, at least in its central aspect of our existence, is to return always to the form of our being as creatures. To announce our creaturehood is to proclaim God.'
'If you want to know what a person is like "deep down," observe them in their still-functioning old age, where they finally express everything they have held back for so long, often in terms of bitterness and resentment. Or sometimes it may be even the display of generosity and joy. One of the truths emphasized by the "ages of life" tradition is that each stage is related to another. How we have navigated and been formed by one stage orders the next. And, conversely, our older selves will shape our younger brethren as well as illumine our own pasts. In a sense, then, old age - senectus - is the time when we are shown for we are, in terms of our responsible selves, as we prepare to stand before God. The old teach the young; but they teach the young only in a way that exposes their own form. The old are thereby judged.'
'To define sexuality biblically, therefore, necessarily involves the notion and reality of creaturely "passing on," of passing on life, of passing on truth, of passing on worship, and relationship - of "tradition" in its fullest sense. Sexuality implies tradition as well as something that binds persons,. times, cultures and realities together rather than pulls them apart.'
'...a real leader is somebody who can help us overcome the limitations of our individual laziness and selfishness and weakness and fear and get us to do better, harder things than we can get ourselves to do on our own.'
David Foster Wallace, 'Up, Simba' in Consider the Lobster: Any Other Essays, p.225.
'Happiness comes when things are going our way, which makes it only a forerunner to the unhappiness that inevitably follows when things stop going our way, as in the end they will stop for all of us. Joy, on the other hand, does not come because something is happening or not happening but every once in a while rises up out of simply being alive, of being part of the terror as well as the fathomless riches of the world that God has made.'
'Sometimes, I suspect, the search for home is related also to the longing of the flesh, to the way in which, both when you are young and for long afterward, the sight of beauty can you set you longing with a keenness and poignance and passion, with a kind of breathless awe even, which suggest that beneath the longing to possess and be possessed by the beauty of another sexually - to know in the biblical idiom - there lies the longing to know and be known by another fully and humanly, and that beneath that there lies a longing, closer to the heart of the matter still, which is the longing to be at last where you fully belong. "If ever beauty I did see, / Which I desir'd and got, 'twas but a dream of thee," John Donne wrote to his mistress ("The Good Morrow"), and when I think of all the beautiful ones whom I have seen for maybe no more than a passing moment and have helplessly, overwhelmingly desired, I wonder if an the innermost heart of my desiring there wasn't, of all things, homesickness.'
'What the word home brings to mind before anything else, I believe, is a place, and, and in its fullest sense not just the place where you happen to be living at the time, but a very special place with very special attributes which make it clearly distinguishable from all other places. The word home summons up a place - more specifically a house within that place - which you have a rich and complex feelings about, a place where you feel, or did feel once, uniquely at home, which is to say a place where you feel that all is somehow ultimately well even if things aren't going all that well at any given moment.'
Frederick Buechner, Longing for Home: Recollections and Reflections, p.7.
'The orientation of the Law to the creative purpose of life itself, then, with all its differences and distinctions, is precisely wast keeps the sexual character of male and female difference so stable in scriptural discussion: food is for life - the life even of the poor and the hungry; sex is also for life, the life of children. In both cases, this life comes into being through the suffering of difference for the sake of new life - that is, through love itself. Such suffering of difference for life is at the root of all refracted images of love within the world of space and time. This includes, even, God's love in creating anything at all and in "sending his Son: "God so loved the world that He gave His only Son" (John 3:16).'