Arts & Culture
'Dune: Part Two,' Warner Bros.
The Dune series’ ambivalence and criticism about the role of the messiah lends some light on one of scripture’s more enigmatic ideas: the messianic secret.
'Time,' BBC One, Sally Mais
The series, which stars Jodie Whittaker (Doctor Who), Bella Ramsey (The Last of Us), and Tamara Lawrance (Kindred), uses the setting of the prison as a vehicle for exploring the immense pressures that society places upon women, particularly mothers.
BBC
Dispatches of Devotion
The BBC weekly podcast Heart and Soul dissects religion’s ubiquitous and misunderstood presence in public life. Imbued with a refreshing human sensitivity, weekly episodes cover a range of faith topics — from Russian Orthodoxy in Kenya to a Sikh music revival. BBC
Illustration by Melanie Lambrick
LAST WINTER I woke up to 24 text messages on the family chain, which could only mean that someone had died, or someone was pregnant, or the San Antonio Spurs had finally decided to end their rebuild and trade four first-round draft picks for star point guard Trae Young. But I was wrong. My 2-year-old nephew Sébastien had asked his first theological question. The question arrived, according to my sister, around 6 a.m., an ungodly time for existential matters.
“What is a soul, mama?” Séb asked her. My nephew had been running through the lyrics of “Frosty the Snowman,” wondering what it meant to have a “jolly, happy soul.”
I FaceTimed my sister to learn more. “How did you respond?” I don’t have any kids — yet — so her anecdote was equal parts thrilling and terrifying.
Illustration by Lauren Wright Pittman
DURING THE COP 28 climate change conference in Dubai, participants deliberated at length on the climate crisis and rightly set ambitious goals to address the challenges. As may seem natural, much of the conversation centered on securing a planet habitable for humans. But as Christians we must wrestle deeply with sharing God’s covenant with other creatures. Seeing creatures and the natural world as having no meaning other than how they serve human interest is a failure of human vision. The 2007 documentary Earth poignantly highlighted how an anthropocentric worldview and the human-caused environmental crisis have imperiled other creatures in a miraculously delicate system.
Perhaps out of species self-interest, much environmental work focuses on how climate shifts impact current and future human generations. But as people of faith, we can take a more wholistic view that also demonstrates commitment to the well-being of all God’s creation — animate and inanimate — because all are interdependent. In the context of the climate crisis, corrective justice requires addressing the concerns of communities disproportionately affected by climate collapse, as well as ensuring the welfare of nonhuman creatures. It is incumbent upon us to challenge the anthropocentric lens and champion biocentric approaches that affirm the sanctity of all life and creation. Our scripture readings this month present nonhuman creatures as equal partners on God’s planet and speak forcefully about their right to exist and thrive alongside our human communities. They feature animals dancing in open spaces, frolicking in the sea, and celebrating life in its fullness. Everything in nature reflects God’s glory, participates in God’s salvation, and reminds us of the divine presence.
Illustration by Ric Carrasquillo
Surely I betrayed her at least three times:
eighteen months of bone-grinding hip pain,
a list of life stories never recorded, and
leaving her exposed to suffering because
I didn’t know. I didn’t know it was so hard to die.
The cock’s crow was just basic kidney physiology,
Farrar, Straus, and Giroux
MANY YOUNG CHRISTIANS grow up with special “adventure Bibles” composed of a curated selection of Genesis stories. Featuring colorfully illustrated characters and simplified, “age-appropriate” plot lines, these stories are admittedly easier for children to absorb. Take, for instance, the adaptation of Genesis 3 found in Zondervan’s The Beginner’s Bible: We meet Adam and Eve walking the arcadian Earth. Their bodies are hidden behind carefully placed branches and auburn waist-length hair. Acting alone, Eve takes a bite of bright red fruit and loses paradise. It’s a simple story. It’s also inaccurate.
Marilynne Robinson’s Reading Genesis presents a much more complicated portrait of the first book of the Bible. She invites us to return to these ancient tales and allow the figures to re-introduce themselves. In Robinson’s telling of Genesis 3, Eve is much more dynamic. She is “the mother of all living” who, alongside Adam, “disobeyed, doubted, tried to deceive,” and as a result, brought about “human agency, responsibility, even freedom.”
Grove Press
IN ONE OF her visions, the 14th-century mystic Julian of Norwich saw all of creation in the palm of her hand. She observed that it was round as a ball and small as a hazelnut. “I marvelled how it might last,” she wrote, “for methought it might suddenly have fallen to naught for little[ness].” In other words, she thought it might vanish for being so small.
This is the feeling that pervades Samantha Harvey’s lyrical novel Orbital, which follows six astronauts as they circle the Earth and conduct scientific research. Hailing from various countries, they experience together a God’s-eye view of the planet they left behind. Continents roll past, political borders disappear, and a sense of urgency emerges. In a way only astronauts can, they absorb the simultaneous vitality and fragility of their collective home and reckon with the human-caused calamities that threaten it.
From The Wounded Healer
IN THE WOUNDED HEALER: Ministry in Contemporary Society, Catholic theologian and priest Henri J.M. Nouwen analyzes how the church fails to address the heart of our collective pain and longing. Nouwen presents a paradigm for renewed Christian leadership and care founded on the archetype of the “wounded healer.” More than 50 years after the publication of The Wounded Healer in 1972, we continue to struggle — both individually and societally — with the “wounds” Nouwen names: alienation, separation, isolation, and loneliness. Whether we’re ministers or not, we need the gentle wisdom of the wounded healer to build a more loving, just world.
While the concept goes back at least as far as Plato, the term “wounded healer” was coined by psychoanalyst and doctor Carl Jung. To demonstrate the link between personal suffering and the capacity to care for others, Jung draws on the Greek myth of Chiron. Chiron is a centaur who, due to severe physical pain, becomes an important healer and teacher. Nouwen extends this principle to ministry, calling for church leaders to cultivate “a deeper understanding of the ways in which [they] can make [their] own wounds available as a source of healing.” For both Jung and Nouwen, this work develops depth and compassion. Nouwen writes, “For a compassionate [person] nothing human is alien: no joy and no sorrow, no way of living and no way of dying.”
From The Virgin Suicides
THE REMAINING LISBON sister are sprawled in their bedroom when the priest knocks on their door.
“Hello girls, I thought we could talk. Do you feel like talking?”
Their returning stares are vacant and unknowable, and the priest wears only the pretense of concern. Both parties maintain their false decorum, neither fully able to acknowledge their shared grief: the suicide of Cecilia, the youngest Lisbon sister, only 13 years old.
From 1946: The Mistranslation That Shifted Culture
WHEN THE FULL Revised Standard Version of the Bible was released in 1952, the translation used “young woman” instead of “virgin” in Isaiah 7:14, which so enraged conservatives like Rev. M. Luther Hux that he publicly burned that page of the Bible. This would not be nearly the most impactful RSV translation, however, as the new film 1946: The Mistranslation That Shifted Culture seeks to explain.
1946 (named for the year the RSV New Testament was released) aims to measure the drastic effects of the RSV being the first Bible translation to use the word “homosexual.”
The film follows the research by Kathy Baldock and Ed Oxford on the RSV translation, with supplementary scholarship from other academics who help explain the RSV’s rendering of the Greek words malakoi and arsenokoitai as “homosexual.” It also traces the cultural ripples of this translation, which the film asserts helped anti-LGBTQ+ Christians demonize and ostracize queer people. Finally, it shows the relationship between the film’s director Sharon “Rocky” Roggio, a lesbian, and her father Sal Roggio, a conservative pastor.
Translating portions of the Bible can be tricky business. As scholars note, arsenokoitai is a word with few other uses across the ancient world and may have been invented by the apostle Paul. Literally, it is a combination word that means “man who beds with males,” connotating a sexual usage. Malakoi means “soft,” and is understood as referring to “effeminate” men.
In the American Standard Version, a common translation that preceded the RSV, the translation used for arsenokoitai is “abusers of themselves with men.” The RSV later changed its translation to “sexual perverts,” though at the time, this was code for LGBTQ+ people. After the RSV, the New International Version used “men who have sex with men,” while the New Revised Standard Version used “sodomites.” The NRSV’s Updated Edition, released in 2021, uses “men who engage in illicit sex,” while noting that the meaning of the Greek is uncertain.
'Dune: Part Two,' Warner Brothers
Though Paul might be a Christ, an “anointed one,” he’s no Jesus. His road does not lead to a Roman cross. Instead of forfeiting power, he’s supposed to accumulate it.
'Perfect Days,' Neon
Hirayama’s mundane work of toilet washing becomes a sanctified act, for one simple reason: He does it for other people.
Illustration by Melanie Lambrick
WE RECENTLY SPENT a couple hours with a salesman who was promoting the advantages of installing a passive solar system.
He had me at passive.
He also mentioned the federal incentives and tax breaks, but it was the promise of passivity that would have made me jump for joy, had I believed in that level of exertion.
Passive is right up my alley. I love anything that you can do from a seated position. My oven is self-cleaning, I wear no-iron shirts, my refrigerator defrosts itself, sometimes even while I’m in the same room, seated. Those unexpected dripping noises remind me it’s working hard even when I’m not, unless the day’s Wordle is frustratingly difficult.
Not to mention the satisfaction of having skilled workers around the house, role models in an honest day’s work by able-bodied — albeit excessively tattooed — men that are otherwise missing from my home.
A scene from 'God & Country,' Oscilloscope Laboratories
The new documentary God & Country, inspired by Katherine Stewart’s book The Power Worshippers, fortunately escapes most of the major pitfalls of political documentaries as it addresses the rise of Christian nationalism.
Illustration by Lauren Wright Pittman
IN THEOLOGIAN STANLEY Hauerwas’ influential book A Community of Character, he highlights the role narratives play in the formation and identity of a community. Stories have a descriptive function but also a formative function. Stories describe key events in the life of a community and preserve that community’s history. They also shape the community’s worldview and character. Stories influence the community’s ethos and commitments. They drive its actions. Gospel stories testify to the nature of Jesus’ mission and the ethos and commitments of the early church. They foreground Jesus’ character traits, which help shape our own ethical outlook and enable us to imagine an alternative moral space in society.
We live in a fraught political context where Christian identity has become a contested moral space. It’s a space increasingly shaped by dangerous nationalisms that celebrate oppressive power and that depict God in ways that provide theological justification for consolidation of power over others. However, the lectionary texts this month challenge just such depictions of God. They lift up the image of a God who suffers with the suffering rather than a triumphant God exercising domination. They feature characters, including Jesus, who insist that it matters what stories we tell and how we tell them.
What stories do we tell about the church today and how do we tell them? Do such stories shape our legacy as Christians and our moral imagination? How do we continue to tell those stories faithfully and meaningfully, allowing them to shape our lives, even in an era when many Christians are attracted to stories of a militant, oppressive God rather than to God’s motifs of justice?
Illustration by Laura Freeman
For Elijah McClain (1996-2019). Killed by police in Aurora, Colo., he was known as a gentle soul who played his violin to soothe anxious animals in shelters.
If only a violin could redeem
the world.
Your skin, glowing like the violin’s wood,
might still sing its humble lament.
Westminster John Knox
ONE OF MY EARLIEST memories of church is being in the children’s choir, pumping my fist in the air and yelling as we sang about David’s victory over Goliath. While my vocal pitch was suspect, I didn’t lack for enthusiasm. But the whole performance taught me something dangerous: Righteous violence is exciting. It’s a lesson I’ve spent a large part of my adult life trying to unlearn.
Eric A. Seibert is a key figure in working through the violent passages of the Hebrew Bible. In his newest book, Redeeming Violent Verses: A Guide for Using Troublesome Texts in Church and Ministry, Seibert argues that the church can’t run away from violent Bible verses. Moreover, he writes, we must incorporate them into our religious experiences. But, Seibert cautions, we must always do this in a way that rejects the glorification of violence that is often found within scripture. Seibert offers several ways for church leaders to accomplish this, including refocusing attention on the victims of violence, or retelling the story to imagine a nonviolent outcome. Individual chapters highlight some specific ideas for how this can be done in children’s education, liturgy, and preaching.
Milkweed
IN THE QUICKENING: Creation and Community at the Ends of the Earth, Elizabeth Rush explores both the quickening in her own body — the first feeling of the life moving in her belly — and the quickening pace of climate change.
In 2019, Rush embarked on a scientific sea-bound expedition to Thwaites Glacier in Antarctica, a writer among dozens of scientists. Their journey, via an icebreaker ship, was the first of its kind, bringing together geologists, paleoclimatologists, oceanographers, and a dozen other flavors of scientists to better understand how climate change is affecting a glacier at the end of the world.
Thwaites Glacier is enormous, bigger than the state of Florida and up to 4,000 feet thick. Because of its sheer size and vulnerability to collapse under warming, Thwaites is often referred to as the “Doomsday Glacier.” This one glacier contributes to about 4 percent of global sea-level rise, and whenever it collapses, it will cause global sea levels to increase by more than two feet.
The cover of ‘Hell Is a World Without You.’ Background photo by S. H. Gue va Unsplash. Graphic by Mitchell Atencio/Sojourners
I don’t think I’ve ever read a book quite like Jason Kirk’s Hell Is a World Without You. This book, a bildungsroman about a teen’s evangelical house of cards and the mounting life experiences, new friends, and cold fingers of doubt that threaten to knock it over, is a call coming from firmly inside the house.