This week, at a refurbished camp for oil and gas workers, the Department of Homeland Security officially opened a new detention center for women and children who cross the southern U.S. border. In DHS director Jeh Johnson’s view, this is a move to prevent people from crossing the border at all. He wants to stem the tide of “illegal migration,” and he believes that detention is one means to do so. “Frankly, we want to send a message that our border is not open to illegal migration, and if you come here, you should not expect to simply be released,” said Johnson.
Glorybound takes place in a dying West Virginia town amidst people who are snake-handlers and prophets, to whom biblical language is as natural as breathing, and who cast their lives into exaggerated dramas.
This summer, I went to visit novelist Kent Haruf at his house in Salida, Colorado, to talk about writing and life and death. Not quite a year before, Haruf had been diagnosed with a terminal lung disease. He was in hospice care, and I had not known what to expect when he invited me to come.
I found Gilead such a complete experience that I didn’t feel a need to know more about Lila, a secondary character in the book. But in Marilynne Robinson’s new book, Lila, her occupation of this young woman’s thoughts and experience is so musical and convincing that I’ve read the novel twice and recommend it far and wide.
Thank you, Professor David Barash. In his first-year biology class, Barash begins with something he calls “The Talk.” He understands that a “substantial minority” of students come in unprepared by their religious backgrounds for the complexity and strangeness of evolutionary biology. They fear that the study of biology might challenge their “beliefs.” So he takes it upon himself to clear up what vestiges of William Paley and William Jennings Bryan remain among students.
Lars and the Real Girl shows the power of the visual medium to tell a theological story. I not only felt that I knew Lars, but that I knew myself through his fear of the tangles of relationship, his anxiety about the need to be transformed, and his desire to put transformation off as long as possible.
“You might think,” I told a group of high school students gathered for “Service Day” at our church’s community meal, “that we have to deal a lot with scarcity here. We are trying to feed 250 people a week entirely from donations. But the truth is that our bigger problem is often how to deal with abundance.”
I pointed at the table where we had put donations that came in from a nearby Whole Foods: strawberries just about to rot, packages of guacamole, gallons of milk, cartons of organic yogurt, and dozens of loaves of bread.
Our church started down its bicultural path in the kitchen of the community meal. We recognized our need for cooks who spoke English and Spanish and could help us reach out to the Spanish-speaking community beyond our boundaries.
In her media column for the Century last month, Kathryn Reklis, a theology professor at Fordham University, wrote about the many times a day that social media asks her to watch a video and feel something. “You too will cry after watching this . . . 90 percent of people cry,” the Facebook post tells her. She argues that, while kitschy, these videos contain the power of shared feeling, and shared feeling is a step toward empathy and a further step toward compassion—and so, in essence, a social good. I am not sure I agree.
Ministry is one of the only professions besides writing where a person has daily need for poetry. Poetry refreshes and renews language and adds insight to stories we’ve heard many times. It can be woven meaningfully into sermons, and it bolsters the human spirit.
But pastors often turn to the same poets over and over again, and time to explore new territory is limited.