Magazine
DNA RESEARCH HAS been a sacred journey of mine for the last 10 years. What started as an exercise in building my family tree evolved into a global adventure unearthing my West African roots. Little did I know that more than 50 percent of my ethnic heritage traces back to West Africa through Nigeria, Benin, and Cameroon (connected to the Bamileke people).
The African roots of the Puerto Rican story often remain obscure. Like many Puerto Ricans, I was taught a one-dimensional story of my heritage. Puerto Ricans often, with beaming pride, share their connection to the cultural heritage of Spain or their Indigenous roots, namely the Taino Indigenous peoples. But, for many, the African strands of identity are held at a distance, even suppressed like a muted djembe beat.
HAVE YOU EVER had one of those perfect moments?
My wife and I sat on a bench at the farmers market with a plate of steaming hot tamales before us and a bag of crisp fennel bulbs, Pink Lady apples, and fresh spinach at our feet. The air smelled of salt and cooking oil. A deep yellow and iridescent gold light wrapped around us. Every noise fell away in a holy hush. We met, however fleeting, the “still point of the turning world” described by poet T.S. Eliot. Held and beheld.
To be honest, I usually miss these moments. Though I try (religiously) to keep custody of my mind and attention, the world we live in now beeps, dings, buzzes, and updates 24/7. It’s hard for God to break in. Perhaps this description of digital architecture’s pointed intrusions into our one beautiful life is too minimalist. Most days, I’m holding my breath against the crushing dynamics of digital onrush and knowledge outflow. I miss the still points between the crest and lip of that wave.
IN NOVEMBER, a stray missile from the Russia-Ukraine war landed in Poland, killing two men in their 60s who worked at a grain warehouse. It took several emergency meetings with NATO officials to determine whether Russia had intentionally escalated the war into the region of the Western military alliance. All parties deemed it an “accident.” (The missile came from Ukraine.)
What if that stray missile had a nuclear warhead?
Russian President Vladimir Putin’s threat to use nuclear weapons in Ukraine must be firmly condemned, as well as his cruel and illegal war with its continued escalation. But accidents happen. Even a limited or regional use of nuclear weapons could have planetary effects, blocking the sun enough to cause a global temperature drop, collapsing crop production, and resulting in massive starvation, according to a report by the International Physicians for the Prevention of Nuclear War.
As the Poland example shows, today we are facing the most serious nuclear threats since the Cuban missile crisis 60 years ago, which then-Secretary of Defense Robert McNamara said we survived only by luck.
Nuclear weapons raise biblical issues. The continuing survival of God’s creation and the human race cannot rely on just “luck” but instead needs providential intervention. A few weeks before the November missile crisis in Poland, Pope Francis said, “Today, in fact, something we dreaded and hoped never to hear of again is threatened outright: the use of atomic weapons, which even after Hiroshima and Nagasaki continued wrongly to be produced and tested.”
I KNEW ALMOST immediately it was bad news.
“Maria was separated at the border from her auntie,” my friend said in a phone call. “We don’t know where she is. Her auntie was sent back to Mexico and we think is being held by a drug cartel. They separated them under Title 42.”
I felt sick. Four-year-old Maria (not her real name) and her aunt were fleeing violent circumstances. They arrived at the U.S.-Mexico border to exercise their legal right — protected by both international and U.S. law — to request asylum, as other members of Maria’s family had done prior to the COVID-19 pandemic.
In March 2020, everything changed. The Trump administration, through the Centers for Disease Control and Prevention (CDC), invoked a rarely used subsection of public health code called Title 42 to close U.S. borders to asylum seekers and unaccompanied children under the guise of preventing the spread of COVID-19. It made that decision against the advice of many public health experts, including some within the CDC, who agreed there was no public health rationale for a ban on asylum seekers as a group. Though the border remained open to truckers, temporary workers, students, and others, border agents turned back asylum seekers to Mexico or their home country.
BLACK HISTORY MONTH traces back to Carter G. Woodson and the Association for the Study of Negro Life and History, which established the second week of February to be “Negro History Week” as a counterbalance to the erasure of Black contributions to U.S. history. Black educators and students at Kent State University created the first Black History Month celebration in 1970, and President Gerald Ford recognized it in 1976, the year I was born. While Black history deserves attention every month, the past few years have provided plenty of evidence for why this month of particular emphasis is still needed. God reminds us in many ways of the dangers of forgetting our history, including the command, “Remember your history, your long and rich history” (Isaiah 46:9, MSG).
As the father of two young Black boys, I spend a lot of time thinking about the role of education in shaping our nation’s future. What our kids learn about the nation and the world from their parents, teachers, and peers profoundly shapes their worldview. That in turn deeply affects the direction our society takes as today’s children become tomorrow’s leaders, activists, and voters. It’s no wonder that education has served as a political battleground at many times throughout our nation’s history — from the Scopes trial over the teaching of evolution to the battles over racial integration in the wake of Brown v. Board of Education.
JANUARY OPENS THE season of Epiphany: In the North, the light begins to last longer, and we reawaken to the world outside our doors. Each Jan. 6, my family performs the old European Epiphany ritual of “chalking the door” to our home. While I pray, my spouse hoists our kids up to write the blessing on our front lintel. This year the markings will look like this: 20+C+M+B+23. Twenty marks the beginning of the year. The letters recall the Magi (Caspar, Melchior, and Balthazar) whose visit we celebrate and also the Latin prayer: Christus mansionem benedicat (“May Christ bless the house”). The final number closes out the year. The markings are strange. We’re asked about them often. We recall the great light that led the people out of Egypt, the great star that guided the Magi, and the Holy Family’s hospitality. These signs keep evil spirits out and invite God’s Spirit in. And that’s a lot to explain to the FedEx guy.
But Epiphany is a lot! It invites us to explore the complex roles we play in God’s redemption: our complicity in evil as we reach for the good, our relationship to violence, and how we’ll practice hospitality post-COVID.
In this season we also travel with the community of Jesus-followers at Corinth. Much like them, Christians today have become increasingly divided — even among those who agree on the values of compassion, community, and caring for those most vulnerable. The pandemic has made it difficult to find a vision for how to live out our shared values. What striking illumination will this season bring?
I was wrapping up some research in the Stuart A. Rose Manuscript, Archives, and Rare Book Library at Emory University when I requested a box of Lucille Clifton’s personal writings. I had not come to study Clifton. I was researching anti-lynching activism in Georgia, specifically a 1936 lynching photograph. But by the end of the week, I began turning to Clifton’s personal writing as an oasis. “Resolve to try to fear less and trust more and be healthy,” she wrote in her red Writer’s Digest Daily Diary on December 31, 1979. Clifton was a published children’s book author, memoirist, activist, and the poet laureate of Maryland when she wrote those words. She was also 43, the same age I was that September day. Her body of work, which includes Two-Headed Woman and Blessing the Boats, crossed oceans, told family stories, and revealed both the sting of injustice and the heart of what’s holy.
The day after Clifton resolved to “fear less and trust more and be healthy,” she wrote in her journal that she returned to a house with “no central heat; bad plumbing; and foreclosure.” A few weeks later, the house was auctioned off to the highest bidder. She sat down and wrote something anyway.
ART CONSERVATIONALISTS RECENTLY discovered a previously unknown Vincent van Gogh painting, a rare find that has excited the art world. On the back of his 1885 portrait “Head of a Peasant Woman,” tucked beneath layers of cardboard and glue, is a hidden self-portrait from early in van Gogh’s career, before he famously cut off his left ear. But the discovery is significant for more than its artistic importance. The hidden self-portrait is symbolic of van Gogh’s larger life and works, illustrating his Christian faith, compassion for the poor, and lifelong struggle with religious rejection.
Van Gogh grew up attending church and wanted to become a clergyman, just like his father, Rev. Theodorus van Gogh. But these hopes were dashed when he was unable to enter religious studies, in part because of behavior considered “eccentric” — a sort of manic shifting of interests. This was an early manifestation of van Gogh’s lifetime of mental health struggles, and the beginning of a complicated relationship with the church.
What moved me the most was a tiny hand,
like the claw of a cub, pawing at my
rib cage in time to the suckle of his lips.
This beautiful, wild person sustained
by milk drawn from unknown wells within me.
I remember nursing once in the basement
restroom of the zoo’s primate house.
The floor tile was cold — no other place to sit.
I RECENTLY SUFFERED a home invasion by one of the Four Rodents of the Apocalypse, which are mice, rats, squirrels, and something called “roof rats” (rats tired of the climate-change-induced uptick in flooding of sewer-front properties). I was blessed with the deceptively cutest of these four: Squirrels. In. My. Ceiling.
(Reader, I want to be clear that “squirrels in my ceiling” is not a reference to my scattered thoughts but to literal bushy-tailed rodents doing tumbling runs in the crawl space above a bedroom.)
Squirrels strike a rare balance: They are both adorable and terrifying (like some toddlers I know). One day they’re hanging upside down outside the window to say hello or sitting and nibbling on a nut held just so in their wittle paws, so winsome! The next, a squirrel appears out of nowhere as I enjoy a sunny day on my front stoop, its eyes locked on mine. It skitters forward, then freezes. Forward and freeze, forward and freeze, like a glitchy squirrel robot. It is undeterred by “Shoo!” or “What do you want from meeeee?” Staring blankly, it just keeps coming — for the peanuts it imagines are in my pockets? For my soul? Or are there now flesh-eating squirrels? I run inside and lock the door.
APRIL 2019. On the second day of our 65-kilometer walk on the Jesus Trail in Galilee, I began feeling dizzy and faint. Berry, my hiking partner, told me to drink more water. That helped, and we were able to make our way from Nazareth to our next stop in Cana, site of a wedding Jesus attended.
But the Jesus Trail continued, often on narrow stony paths speckled with animal droppings, up and down hillsides, across streams of springtime water where thistles grew over our heads, through meadows of waist-high grasses, and finally up and over Mount Arbel leading down to the Sea of Galilee. Our destination was Capernaum, site of Jesus’ headquarters during his ministry.
Exhausted at the end of our hike and with blistered feet, I turned to Mark’s gospel. Already in 1:21, Jesus “went to Capernaum”; the next morning he “went to a deserted place to pray” (verse 35). Then he “went throughout Galilee, proclaiming the message” (verse 39). I will never read the words, “Jesus went” the same way again. Not by horse, carriage, automobile, train, or plane. Not communicating by telegram, radio, phone, email, YouTube, or Zoom. Just trudging by dusty, sandaled feet, bereft of Nikes!
‘Lords of the world’
SINCE THAT HIKE, I have been pondering the Incarnation. Was it necessary for the Infinite One to go that far down? To be born a lower-class, brown-skinned, black-haired Middle Eastern Jew whose only means of transport was by scratched and calloused feet? To live under an enemy occupation determined to keep its subjects poor and politically powerless?
WHEN MARI STEED began searching for her birth mother in Ireland, she knew little about the system of secrecy and abuse that would lead her to co-found a social justice group to right its many wrongs. Born in 1960 in a convent-run “mother and baby” home in County Cork, Steed was one of more than 2,000 “banished babies” adopted from Ireland to the United States beginning in the 1940s. As an 18-month-old, she was taken to Philadelphia.
When Steed became pregnant as a teen, she was put in a Catholic-run home in Philadelphia and made to give up her child. In the mid-1990s, she decided it was time to find both the daughter who had been taken from her and the birth mother from whom she’d been taken. Her American family were “decent people,” Steed told me. “I don’t have any serious qualms with my upbringing. But I did begin to search for my mother to find out more about where I’d been.” She created a website to connect with other adopted people of Irish birth.
Eventually, Steed learned her mother, Josie, had given birth to her out of wedlock and had been born to an unwed mother herself. In Ireland, such circumstances put Josie on the full merry-go-round of church-and-state institutions before the age of 30: a county home, an industrial school, 10 years in a “Magdalene laundry,” and finally the mother and baby home. Steed, who lives in Virginia now, recalled she at first had no clue what all this information meant. “‘What are laundries?’ I didn’t even know what that was at the time.”
The answer led Steed down a rabbit hole of secrecy and obstruction. Originally founded in the 18th century as places of refuge for so-called “fallen women,” Magdalene laundries evolved into institutions where women and girls labored for no pay as penance for transgressing Catholic Ireland’s moral and class codes. In his book Ireland’s Magdalen Laundries and the Nation’s Architecture of Containment, Boston College professor James M. Smith described a system of interconnected institutions “including mother and baby homes, industrial and reformatory schools, mental asylums, adoption agencies, and Magdalen laundries.” (Ireland’s first such institution was called the Magdalen Asylum for Penitent Females, using an archaic spelling of Magdalene.)
“THE SPIRITUAL LIFE, in other words, is not achieved by denying one part of life for the sake of another. The spiritual life is achieved only by listening to all of life and learning to respond to each of its dimensions wholly and with integrity.”
In this quote from Wisdom Distilled From the Daily: Living the Rule of St. Benedict Today, Joan Chittister writes about living a spiritually active existence that fully engages with our daily reality. She couldn’t have known it at the time, but Chittister might as well have been describing one of the biggest pop culture trends of the last few years: the multiverse.
The concept of multiple worlds and multiple versions of ourselves (some of whom live the life we secretly wish we had) has become ubiquitous across screens, from movies like Doctor Strange in the Multiverse of Madness and Spider-Man: No Way Home to TV shows like Rick and Morty and Doctor Who. Perhaps the example of multiverse storytelling to most successfully plumb emotional possibilities so far — listening to all of life and responding to its dimensions with integrity — is also one of 2022’s most surprising hits: the indie film Everything Everywhere All at Once.
Divine Justice
A Comanche woman eschews gender norms to protect her tribe from fur trappers and alien warriors in the sci-fi horror film Prey. The movie honors Indigenous culture and offers a compelling, brutal picture of divine justice against colonial powers.
Hulu
ONE DOESN'T NEED Margaret Atwood’s dystopian fiction to see the frightening potential of theocracy. In this issue, writer René Ostberg tells a chilling story of a malign collusion of church and state — in this case, the Irish Catholic Church and the newly formed Irish state of the 1920s. Together, the two institutions acted as morality police, imprisoning women and girls for the “crime” of becoming pregnant out of wedlock — as Ostberg puts it, “for transgressing Catholic Ireland’s moral and class codes.” More than 10,000 Irish women and girls were incarcerated in so-called Magdalene laundries run by Catholic religious orders with state funding, the last of which wasn’t closed until 1996.
INDIE-ROCKER MAGGIE Rogers says she feels her emotions in her teeth: Anger and love make her gums pulse and jaw tighten. Rogers’ second studio album, Surrender, is testament to what happens when we unclench our jaws and give our emotions room to breathe.
“This is the story of what happened when I finally gave in,” Rogers said in the trailer for Surrender. The result is a cohesive journey through the many questions that plague our grief-stricken culture. Offering both solace and space for unanswered questions, the album, released last summer, is an invitation to dance — to surrender to the coexistence of beauty and suffering in the world.
REVELATION IS AN intimidating book of the Bible to understand, let alone apply to everyday life. Dense with symbolic imagery and metaphors, it has been subject to innumerable interpretations and far-flung theories. But what are we to make of startling moments in the text, like when Jesus regurgitates a sword or John eats a scroll? In Upside-Down Apocalypse: Grounding Revelation in the Gospel of Peace, author Jeremy Duncan walks readers through Revelation by drawing parallels between the genres and figures of speech of John’s day and ours, lending clarity to how John’s apocalypse is deeply steeped in Jewish literary tradition and Roman culture. When we ignore this context, we miss the point of the final book of the New Testament: Revelation is not the wrathful reckoning of a conquering king; rather, as Duncan writes, it’s a testament to “how the Prince of Peace turns violence on its head once and for all.”
With each chapter, Duncan decenters “chrono-centric” approaches to Revelation, encouraging readers to avoid reading the text as “a story about me and my world and my time exclusively.” As the perfect, timeless witness of God, Jesus must be the guiding principle by which we understand all of scripture. Only then can we appreciate how God’s kingdom in Revelation contrasts with earthly kingdoms fueled by oppression. “[E]very time you awaken to how empire is trying to steal your imagination and make you believe in violence,” Duncan writes, “you have rightly interpreted Revelation regardless of the time period in which you awake.” Revelation asks us to watch for injustice, wherever and whenever it appears.
THE LEADING CAUSE of death for children in 2020 wasn’t COVID-19. It wasn’t cancer. And it wasn’t car crashes. Rather, more than 4,300 of our children in the United States died by firearms — the first time in at least 40 years that guns have accounted for more deaths than motor vehicle incidents.
The numbers are stark: More than 110 people in the U.S. are killed every day with guns, while more than 200 others are shot and wounded. “Gun violence in any form — any form — leaves a mark on the lives of those who are personally impacted,” Giselle Morch, a deacon and mother whose son, Jaycee, was shot and killed in their home, told Sojourners. “So many of us will never be the same.”
On July 19, 2017, Morch took her grandson to Vacation Bible School, where she played the role of the Lord in a skit from Judges about Gideon and the Midianites. “One of the lines was ‘For God and for Gideon,’” Morch said. “And when I got home, that’s when the battle was: That’s when my own son was murdered — my son who said, ‘I may not change the world, but I want to inspire many.’”
One thing about the senseless loss of Jaycee has always been clear to Morch: “This could have been prevented.” Shortly after he was killed, Morch began volunteering with Moms Demand Action for Gun Sense in America to advocate for cultural and legislative change. She has since joined Everytown for Gun Safety’s Survivor Fellowship Program to connect with others who have been impacted by gun violence. “There are others in this movement, because it’s not a moment,” Morch said. “A moment was when my son died; a movement is the call to action to make the change so that nobody else does.”
WHEN I STEPPED off our back porch that June morning, some kerfuffle of squawks, feathers, and paws stopped me. There was Tom, our all-gray feral cat, slinking about. Then I made out some red streaks above — cardinals. I noticed Tom had something in his mouth. I cringed. Legs? Wings? Tail? Head? It was a baby bird. Its parents were hot on Tom’s trail.
Some sense of moral — my husband would say unnecessary — responsibility got hold of me. In that moment, I decided I was not going to let the cat I had brought into this backyard eat that bird, no matter how many birds he’d already nabbed. I yelled and chased Tom. And after I shamed the cat into dropping his prey under the trampoline, my 8-year-old son, Oliver, rescued the fledgling.