This 1982 drama directed by Alan Parker is one of the great films of its decade—complex, adult, irresolvable, with a screenplay by Bo Goldman that poeticizes its characters’ anguish. Many of the lines stay in your head.
I felt it, riding through the afternoon— the nights are getting shorter and it’s cold and then the baby shifted in my womb and the innkeeper sent us to his sandy field. I did what I was made to do. And now who knows what else is possible? God’s breath moves against the soft nose of the cow. The moon shines on this shed and on the path where you lean, watching us. Who are you? I am the round yon virgin of your song. You are the sky the light is passing through, and you are the iron moonlight. You’re sweet fresh- smelling hay. You’re Bethlehem, the tall kings. Reach out, release us from this wooden crèche.
Here’s your Ash Wednesday story. A mother carries her tiny daughter With her as she gets ashed and the Girl, curious and wriggly, squirms Into the path of the priest’s thumb Just as the finger is about to arrive On the mother’s forehead, and the Ashes go right in the kid’s left eye. She starts to cry, and there’s a split Second as the priest and the mother Gawk, and then they both burst out Laughing. The kid is too little to be Offended, and the line moves along, But this stays with me; not the ashy Eye as much as the instant when all Could have been pain and awkward But instead it led to mutual giggling. We are born of dust and star-scatter And unto this we shall return, this is The Law, but meantime, by God, we Can laugh our asses off. What a gift, You know? Let us snicker while we Can, brothers and sisters. Let us use That which makes dark things quail.
Between 1990 and 2010, Iowa lost over 500 churches. The numbers reflect migration from rural to urban areas and the fewer number of people who identify with a faith community. The decline in churches is having a direct effect on the social fabric of the state. According to research at Iowa State University, nine out of ten rural people said they rely less on their neighbors than they once did. Surviving churches have gone back to older patterns to find leadership, engaging itinerant pastors or lay leaders. Some are surviving through cooperation with other denominations or with ethnic Christian groups (Pacific Standard, January 20).