The first time it struck me, I was reading Henri Nouwen’s Our Greatest Gift: A Meditation on Dying and Caring. “It seems fair to say that between the ages of one and thirty, people are considered young; between thirty and sixty, they are considered middle aged,” Nouwen writes. I was 29 and a little terrified.
In the latest issue of the Century, Philip Jenkins writes about how the veneration of Mary cuts across religious difference in Egypt. Egypt was the place where Mary first lit up the imaginations of Christians, but apparently her appeal is not limited by culture or religious heritage. Lately I’ve come across a couple of enchanting books that illuminate this for me.
I was raised in an ecumenical church community affiliated with the Evangelical Lutheran Church in America. When I later joined a Mennonite church, where many members were not raised with the church calendar, I became a bit of an Advent purist. Maybe a lot of one.
Like many others, I have lived the last few weeks from one devastating news event to the next, aching for the people lost and left hurting from mass shootings, trying to imagine myself into the shoes of refugees and those caught in the Syrian War, letting the pain of Paris, San Bernardino, Colorado Springs, and the U.S. presidential campaign compound my sense of the world’s terrors, wondering if I can do something to stop the madness. But while these thoughts have been in my head, I encountered, or re-encountered, a powerful song.
A few years ago, I spent some time in Williston, North Dakota, to witness the social effects of the oil boom on this small town. While I was there, I went to Concordia Lutheran Church and talked with then-pastor Jay Reinke about his Overnighters program. This was an attempt by Reinke—we can’t quite say it was an attempt by the church—to provide a space where people could sleep. In Williston, I learned that Jesse Moss was working on a documentary about the program. Recently I finally watched that award-winning film, The Overnighters. I have been haunted by it ever since.
The BDS (boycott, divestment, sanctions) movement against Israel, which has gained some traction in mainline denominations, raises hotly contested questions. (See, for example, my article “Boycotting the boycott” and the responses to it.) A particularly salient one: Do ordinary Palestinians support BDS? Do Palestinians in the occupied territory want more separation from Israel or more integration with it?
For no reason I can remember, I put the ’90s classic Four Weddings and a Funeral on my Netflix queue and re-watched it recently. The scene etched in my mind all these years was that of the funeral. John Hannah, with his beautiful Scottish accent, reads “Funeral Blues” by W. H. Auden. What the clip leaves off is the funeral officiant, presumably an Anglican priest, introducing the beloved partner of the man in the coffin as “his closest friend.”
Ranting about the assumptions people make about only children has been a part of my life since before I knew what the word assumption meant. After reading yet another comment that was likely intended to be lighthearted—but that implied that we only children are spoiled and always get our way—I thought it was time to turn this rant into a reflection.
With Christians in Iraq and Syria on the brink of destruction, Walter Russell Mead wonders if Christians in the West will do more than wring their hands. He says we can either help Christians in the Middle East flee persecution and start new lives elsewhere, or we can help them “fort up”—create “redoubts,” or enclaves that they can defend by force.
A federal judge ruled recently that the three U.S. detention centers currently holding more than 2,000 women and children seeking asylum from Central America have three choices: Release just the children, leaving their mothers incarcerated. Entirely reform the detention center environment so that it’s not longer like a prison. Release everyone.
As I came down the escalator at the library, the man in front of me apologized when he saw that I had stopped behind him. He gently moved his cane-carrying companion over to one side, apologized again, and motioned me past. Years ago, I might not have thought twice about it. Now, having a family member for whom movements such as standing up can be painful because of degenerative arthritis has made me more aware—perhaps nowhere more so than at church.
Many conservatives think advocating for unborn life is a continuation of the civil rights movement. Many liberals believe they’re carrying on the legacy of the civil rights movement in the struggle for LGBT equality. These two issues have been the hot-button issues of the culture wars for several decades now. It seems to me that we are now getting a sense of how those wars are playing out.
This month in 1980, the Salvadoran archbishop was assassinated—shortly after preaching on John 12.
Early last summer, the Obama administration opened a detention center in the remote town of Artesia, New Mexico, in order to detain Central American women who cross the southern border with their children. The facility was a centerpiece of the administration’s policy of family detention, which aims to “send a message,” as Department of Homeland Security secretary Jeh Johnson said, that asylum seekers from these countries are not welcome.