Yielding to increasing pressure to show the Arab and Islamic worlds (and much of Europe) that he is sensitive to the plight of the Palestinian people, President George W. Bush recently declared his commitment to implement a “road map” to an Israeli-Palestinian peace. Meanwhile, a powerful domestic countermovement capable of undermining the U.S. initiative is well under way.
Last month the General Assembly of the Presbyterian Church (U.S.A.) wisely voted to send a five-year study of the family back to the committee that drafted it for revision. “Living Faithfully with Families in Transition” was weak precisely where it hoped to be strong—as a social-justice statement about families.
Dear Derek: I have not forgotten the day we learned that you would be coming to live with us. I was sitting in my office at Oberlin and Mom called. She said that Children Services had a three-month-old boy who was due to come out of the hospital but could not be sent home to his biological parents. They needed to place him in a foster home and wanted to know if we’d take him.
Sarah Coakley came to Harvard in 1993, hired as part of then-dean Ronald Thiemann’s plan to bring more religiously committed faculty to Harvard Divinity School. (Jon Levenson, an Orthodox Jew, was hired at about the same time.) If Thiemann wanted someone who embodied the soul of Anglicanism—both its theological commitments and its style—he could hardly have chosen better.
Mark's account of the beheading of John the Baptist is a sordid tale of anger and revenge, resentment and death. Jesus is never even mentioned. The key to understanding why this sorry saga shows up where it does in Mark's Gospel is its relation both to the growing fame of Jesus and the success of his disciples. John's death foreshadows Jesus' death and the deaths of many of the early followers.