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I would like to coin the phrase alimentary theology, a theology that is more attentive to and welcoming of the multiple layers contained and implied in the making of theology. This is a theology that not only pays closer attention to matters related to food and nourishment, and the many ways they can relate, inspire, and inform theological reflection. Most importantly, it is an envisioning of theology as nourishment: food as theology and theology as food. Alimentary theology is envisioned as food for thought; it addresses some of the spiritual and physical hungers of the world, and seeks ways of bringing about nourishment. ↗
We make a home for ourselves, every time we work on something: actors, writers, singers, building these little nests in our gypsy souls, in place of the ones we so seldom seem to make in our own lives. And then suddenly it's over, and we have to start again. ↗
If biologists have ignored self-organization, it is not because self-ordering is not pervasive and profound. It is because we biologists have yet to understand how to think about systems governed simultaneously by two sources of order, Yet who seeing the snowflake, who seeing simple lipid molecules cast adrift in water forming themselves into cell-like hollow lipid vesicles, who seeing the potential for the crystallization of life in swarms of reacting molecules, who seeing the stunning order for free in networks linking tens upon tens of thousands of variables, can fail to entertain a central thought: if ever we are to attain a final theory in biology, we will surely, surely have to understand the commingling of self-organization and selection. We will have to see that we are the natural expressions of a deeper order. Ultimately, we will discover in our creation myth that we are expected after all. ↗
[Saying] No to racial injustice means a call to look our own bigotry straight in the eye, and No to world hunger calls upon us to recognize our own lack of poverty. No to war requires us to come to terms with our own violence and aggression, and no to oppression and torture forces us to deal directly with our own insensitivities. And so all our No's become challenges to purify our own hearts. In this sense, confrontation always includes self-confrontation. (p. 123-124) ↗
People who swear on the old Southern traditions don't know what the hell they are. I think of boll weevils and hook worms. [Look Magazine interview 25 April 1961] ↗
Robinson Crusoe, the first capitalist hero, is a self-made man who accepts objective reality and then fashions it to his needs through the work ethic, common sense, resilience, technology, and, if need be, racism and imperialism. ↗
