Opinion
Currently, I am a prisoner willingly serving a prison term for terrible crimes I committed a long time ago and self-reported some years past. This prison season has been the brightest darkness I've ever known. Prisoners are exiled from healthy community and forced to grapple with toxic shame in isolation. The same is accompanied by a pervasive loneliness that can be overwhelming.
During the medieval Good Friday service, Christians prayed for the “perfidious” — or deceitful — Jews that God might “remove the veil from their hearts so that they would know Jesus Christ.” In another part of the service, a crucifix was placed in front of the congregation so people could venerate the crucified body of Jesus.
I am not sure what else needs to happen so the entire U.S. church wakes up to the realities of the evils entrenched in our immigration system. Honoring the dignity of all people is our calling as Christians; no other entity is tasked with recognizing the image of God in every person. Our Latine brothers and sisters are leading the way, but the whole church should be outraged; we should be demonstrating without ceasing. We should not let people sleep until they see the humanity of every migrant.
Prior to attending seminary, I always viewed my Christian faith as tethered to my Black identity. Growing up as a first-generation Nigerian American, my parents taught me that having a relationship with God was nonnegotiable and necessary to thrive in every area of life. And in moments when I experienced racial discrimination, misogynoir, and challenging seasons of my life, my Christian faith has been there to sustain me. Spiritual practices such as praying and reading the Bible not only grounded me in my faith, but also affirmed my experiences as a Black woman and helped me regain a sense of who I am and who God is. But I knew my own experience with faith only represented one perspective on Black spirituality.
In my last years of college before I started seminary, I was in the wilderness. I had to finally grapple with feelings I’d been trying to avoid for years: that I was attracted to women, and that something about the gender I’d been assigned wasn’t right.
“You’ve never heard of womanist theology?!” My colleague Rev. Moya Harris looked at me with a mix of excitement and incredulity. This wasn’t unusual: Through I attended parochial schools and Catholic colleges, I’m a relative newbie to the wider world of faith-based organizations and advocacy — and thus my work frequently involves googling the names of theologians, denominations, and Christian leaders I’ve never heard of before. I love this environment of continued learning, but when I learned about womanist theology, I realized I had been missing a key element of my faith: the liberatory and healing nature of God.
First-time director Jordan has a lot to say about masculinity, particularly Black masculinity. Ultimately, Creed III offers a hopeful vision of a future for Black men that doesn’t live in the shadow of white supremacy.
I’ve never felt the certainty of divine presence in my life. I’ve chased it, I’ve wanted it, but I have never felt it. My religious experience is more akin to poet and essayist Christian Wiman’s experience. Wiman describes God as “... my bright abyss / Into which all my longing will not go.” I persistently feel my attempts to address God are met with emptiness, and yet I find it impossible to abandon the language of religion. What do I do about this “bright abyss” that I seek but never find? What do I make of this divine glow on the horizon of my experience that all but fades away when I seek it?
Every year, in the final months of winter before the warmth and longer daylight of spring fully take hold, my spirit needs renewal, sometimes even revival. For others, this season can be characterized by a general sense of malaise or just feeling blah. Daylight saving time never helps. And for those of us in the Northern Hemisphere, this season also falls during the solemn season of Lent.
As I began to read Lerita Coleman Brown’s new book, What Makes You Come Alive: A Spiritual Walk with Howard Thurman, I received an overwhelming assurance that there was something to learn in this book about our turbulent and violent times.
The current discourse around right-wing politics and religion has been focused on the phrase “Christian nationalism.” Christian nationalism is a catchall for a variety of beliefs that generally claim the U.S. is founded upon Christian ideas and that the country’s current laws ought to reflect those beliefs. Rep. Marjorie Taylor Greene (R.-Ga.) is perhaps one of the most well known politicians in the U.S. who identifies as a Christian nationalist, but, according to a survey done by Pew Research, “Eight-in-ten White evangelical Protestants (81 percent) say the country’s founders intended it to be a Christian nation.” Christian nationalism, as a term, is fine but imprecise. What we’re seeing from lawmakers, like those in Missouri but also in other states, too, is more properly defined as “Christofascism.”
What does it look like to parent children in line with the radical values of restorative justice and communal care in a world of injustice, where safety and community are not equally available to all? As the threats of fascism and climate change make parenting seem dangerous or even unethical to many people, what principles can guide us in the radical risk of making new life?
For the past month, I struggled to decide what to “fast” from. Quiet contemplation bore rich insights for Christian monastics, so I turned to silence and tried to listen to God. But no sooner did I seek out a moment of quiet, than I heard the unmistakable ping of my inbox coaxing me to “Act now!” “Check out these deals!” “Hurry!” and “Buy, buy, buy, buy!” Regardless of the brand, these retail messages are constant, pervasive, and often persuasive.
The Banshees of Inisherin has received several awards from the Golden Globes and multiple nominations for the forthcoming Academy Awards. It’s not hard to see why: Martin McDonagh’s film captures the complex, deep turmoil of a friendship falling apart. The friendship falls apart because the characters don’t have the framework to work through misunderstandings due to their depressive state.
The Last of Us has some of the characters you’d expect in an end-of-the-world series, including Bill, a survivalist portrayed with comical stoicism by Nick Offerman. Only one word can describe the look on Bill’s face when he emerges from his stately New England home, lowers his pistol, and pulls off his gas mask: relief. Not relief that his neighbors were still there, saved from the disaster that government officials had been warning them about, but quite the opposite: Bill’s relief comes from the fact that his neighbors have gone, evacuated to a quarantine zone while he hid in his heavily fortified safe room. With the entire town to himself, Bill indulges in his new life and gets what most doomsday preppers only dream of: an actual doomsday.
As the war in Ukraine enters its second year, Ukrainian citizens are hurting and exhausted. Meanwhile, Russia is mounting a new counter-offensive and Ukraine is restocking weapons from its allies, including the U.S. Hundreds of thousands of soldiers and civilians have been killed and wounded, both Ukrainian and Russian, yet the war grinds on without an end in sight.
Willow has all the themes you’d expect from a fantasy adventure: The party is assembled, there’s a quest, and they go on a rescue mission. The party has a rogue (Amar Chadha-Patel as Boorman), a wizard (Warwick Davis reprising his role as Willow), a bard (Tony Revolori as Graydon ), a paladin knight (Erin Kellyman as Jade), a princess (Ruby Cruz as Kit), and a chosen one (Ellie Bamber as Elora). Notably missing from the 1988 cast is Val Kilmer as Madmartigan (Kilmer is recovering from throat cancer.) The enemies are mainly the Crone, who live in the immemorial city, as well as an unseen quasi-deity that lives below ground — simply titled “the Wyrm.” As with any good fantasy, it’s less concerned about the plot than it is about showing the characters interact, grow, and change, along with a decent amount of throwbacks to the original movie.
In November 2018, an academic acquaintance in Canada phoned me with a dilemma. She had just heard about the 2015 canonical investigation by authorities in the Roman Catholic Church that concluded that Jean Vanier’s mentor, Thomas Philippe, had sexually abused women who came to him for spiritual direction, both before and during his years at L’Arche in France. This was a big problem: She was in the early stages of planning an invitation-only academic symposium about Vanier and his legacy. Should she go ahead?
“Christmas for policy wonks.” “The political Super Bowl.” “A very boring speech.” Three different descriptions for one of the biggest nights in politics: the annual State of the Union. Here in Washington, D.C, we politicos have been known to create bingo cards or gather in bars to watch an address that will have major implications for the work we do.
When I first noticed the ads on TV last March, I was cautiously optimistic. Each ad features an array of black-and-white photos with people in contemporary settings followed by a simple, relatable slogan on a plain black screen: “Jesus was wrongly judged,” “Jesus suffered anxiety, too,” “Jesus struggled to make ends meet, too;” each ad ends with the campaign’s tagline, “He get us. All of us.”