We fought for one more sputter of the old life. Even though a breeze passing over your sieve of skin could send you screaming, you muscled up your diaphragm to whisk more air into the fire.
I held my own terrors to my chest: failures and brush-offs, cancers and crashes, all the anxieties I had grown to love heaving and cracking like your ribcage until we both gave out.
Then there was the mess of prying us loose: wailing women and splintered lumber, flesh stubbornly sticking to the nails. But what swift hands, that Joseph of Arimathea, what purposeful footsteps crunching the ground!
He wrapped us in linen and spices. Only the hapless world could think of packing fifty pounds of aloe around a dead man’s wounds. But we drank it in like deserts until finally even the lizards scurried home.
I lay in the cave and wanted to touch you, but my hands were no longer mine. They closed in on themselves like daylilies. The stone rumbled over the window of light, and then our difficult rising began.
The Young Victoria, a chronicle of Queen Victoria’s early days on the English throne, avoids all the historical-epic pitfalls. It’s a trim, robust film whose period-piece trappings—sumptuous production and costume design—never threaten to overwhelm the human interaction or muddy the dramatic arc.
Hardly a day passes without someone declaring the death of the book. Recently Lisa Miller of Newsweek viewed an electronic edition of the Bible that was replete with linked maps, a commentary and dictionary, and 700 paintings depicting biblical scenes. Astonished, she sputtered, “This is the beginning of the end of the Word.”Theologically, the future of the Word as the Bible remains assured. That is because the God met in Israel and Jesus Christ acts in history, and the church (as well as the synagogue) can give no remotely adequate account of its faith and practice without resort to the memory of a story that's been preserved via the spoken and written word.
Having lived in the town of Jonathan Edwards and his grandfather Solomon Stoddard for some 20 years, I’ve come to feel a kinship to the 17th- and 18th-century Puritan divines—as if they were relatives who somehow got left off my family tree.
One morning this summer I was basking in the sun With the brother closest to me in age. We had been Brought up almost as twins but then took disparate Roads, as twins do. He was sobbing and I was near Tears and the ocean was muttering. I heard a heron. We had been having the most naked open talk we’d Had in many years. I wanted to tell him how deeply I loved him but words are just so weak and shallow. So I talked about the forsythia bush we used to hide Under together. It was the safest place on the planet. The light was always amazing in there and it wasn’t Ever muddy somehow and you were draped in gold. It was a hut a huddle a tent a canopy a cave a refuge. Sometimes you have to use a thing to say something Else. We do this all the time. We talk sideways, yes? But sidelong is often the only road that gets to where You know you need to go. So much means lots more Than it seems like it could mean. Tears, for example.
John Coleman, who died recently, presided over Haverford College during the tumultuous Vietnam War era. He sympathized with students’ antiwar protests but also tried to channel the antiwar movement in constructive ways. When students considered burning the American flag, Coleman placed a washing machine at the center of the campus and encouraged students to wash the flag instead. He persuaded dozens of college presidents to sign an antiwar statement. On sabbaticals he took blue-collar jobs to explore the gap between academics and workers (Inside Higher Ed, September 12).