This Is Why Jesus Wept The Forgotten Radicalism of Jesus Christ First-century Christians weren’t prepared for what a truly inclusive figure he was, and what was true then is still true today....... He shattered barrier after barrier. ....... The encounter with Jesus transformed her life; after it the woman at the well became “the first woman preacher in Christian history,” proclaiming Jesus to be the savior of the world to her community ........ “A Samaritan woman and her community are sought out and welcomed by Jesus. In the process, ancient racial, theological and historical barriers are breached. His message and his community are for all.” ......... Jesus was repeatedly attacked for hanging out with the wrong crowd and recruited his disciples from the lower rungs of society. ....... Jesus was most drawn to the forsaken and despised, the marginalized, those who had stumbled and fallen. He was beloved by them, even as he was targeted and eventually killed by the politically and religiously powerful, who viewed Jesus as a grave threat to their dominance. ......... Jesus sees indelible dignity and inestimable worth in every person, even “the least of these.” If no one else would esteem them, Jesus would. ........ Among the people who best articulated this ethic was Abraham Lincoln, who in a 1858 speech in Lewiston, Ill., in which he explained the true meaning of the Declaration of Independence, said, “Nothing stamped with the Divine image and likeness was sent into the world to be trodden on, and degraded, and imbruted by its fellows.” ......... We place loyalty to the tribe over compassion and human connection. We view differences as threatening; the result is we become isolated, rigid in our thinking, harsh and unforgiving. .............. The wisest question those of us who are Christians could ask ourselves isn’t why we are so much more humane and enlightened than they were; rather, it is to ask ourselves who the modern outcasts are and whether we’re mistreating them. ....... what ultimately changes people’s lives are relationships rather than rule books, mercy rather than moral demands. ......... Every generation of Christians need to think through how his example applies to the times in which they live. We need our sensibilities to align more with his. Otherwise, we drift into self-righteousness and legalism, even to the point that we corrupt the very institution, the church, which was created to worship him and to love others. .......... understanding people’s stories and struggles requires much more time and effort than condemning them, but it is vastly more rewarding. And the lesson of Christmas and the incarnation, at least for those of us of the Christian faith, is that all of us were once outcasts, broken yet loved, and worth reaching out to and redeeming.
Christmas Turns the World Upside Down What does it mean for God’s power to be “made perfect in weakness”? ........ it was not an entrance characterized by privilege, comfort, public celebration or self-glorification; it was marked instead by lowliness, obscurity, humility, fragility. ......... The circumstances of Jesus’ birth “were calculated to establish his detachment from power and authority in human terms” ......... “Christ was born in a manger to a family for whom there was no room,” Craig Barnes, the president of Princeton Theological Seminary, told me. “He was raised by unremarkable parents in an unremarkable part of the world, conducted a ministry that was missed by most people, died as a criminal on a cross, and his ascension was seen only by a small band of disciples who then led a movement that within three centuries changed the world.” ........... Jesus’ energies and affections were primarily aimed toward social outcasts, the downtrodden and “unclean,” strangers and aliens, prostitutes and the powerless. The people Jesus clashed with and who eventually crucified him were religious authorities and those who wielded political power. The humble will be exalted, Jesus said, and the last shall be first. True greatness is shown through serving others and sacrifice. ........... Most of us know that we often grow in times of weakness rather than strength, when we face hardship rather than experience success. That isn’t always the case; sometimes hardships and suffering simply overwhelm us and no good thing comes from them. .......... Last week, a friend who is a counselor told me of a former colleague of his who, because of chronic pain, was bedridden for two years. That pain she’s now largely free of. He described his former colleague as one the most cheerful and loving people he’s ever met. “She’s a better person” for having gone through her ordeal, he said. The point my friend was making isn’t that suffering is good but that sometimes it can serve a purpose. This is true for people of different faiths and people of no faith. ........... No one has ever said, ‘I was so successful I just had to come to Jesus.’” .......... That’s where peace begins: Surrender, in powerlessness.” ........... Power understood through the prism of Christianity is different from how the world generally understands power. ......... the difference between power over others and the power of connecting with others, which she said requires that there be openness and vulnerability. ........ As I understand the words of Jesus as recorded in II Corinthians, weakness opens us up to a fundamentally new definition of strength — strength that is not coercive, domineering, prideful and self-seeking but rather compassionate, sacrificial, humble and empathetic. God’s power, perfected through our weakness, makes us instruments of mercy, seekers of justice, agents of reconciliation. It helps us see the world in a different way. ......... “Jesus was most frequently out among the people — engaging and paying attention to the realities of ordinary people’s lives and helping them see that in God’s eyes they are extraordinary — and so often these are the people who are viewed as weak in the world. I am learning how to live well from those who hold very little worldly power but who are some of the most content and real people I’ve ever met.”
What We Get Wrong About Joan Didion She’s been canonized for impeccable style, but Didion’s real insights were about what holds society together, or tears it apart. ........ This was “Slouching Towards Bethlehem,” her first nonfiction book. It has claims to being the most influential essay collection of the past sixty years. ....... For all her success, Didion was seventy before she finished a nonfiction book that was not drawn from newsstand-magazine assignments. ........
The San Bernardino Valley lies only an hour east of Los Angeles by the San Bernardino Freeway but is in certain ways an alien place: not the coastal California of the subtropical twilights and the soft westerlies off the Pacific but a harsher California, haunted by the Mojave just beyond the mountains, devastated by the hot dry Santa Ana wind that comes down through the passes at 100 miles an hour and whines through the eucalyptus windbreaks and works on the nerves.
.......... There’s the entwining of sensuous and ominous images. And there’s the fine, tight verbal detail work: the vowel suspensions (“ways an alien place”), the ricocheting consonants (“harsher . . . haunted . . . Mojave”), the softly anagrammatic games of sound (“subtropical twilights and the soft westerlies”).
Didion worked hard at her sentences, and no magazine journalist has done better than her best.
But style is just the baseline of good writing. Didion’s innovation was something else. ............ Most writers of nonfiction operate in the sphere of high craft: like a silversmith producing teapots, they work to create elevated and distinctive versions of known objects. A master will produce a range of creative variations, yet the teapots always remain teapots, and the marks of individuation rise from a shared language of form and technique. Didion’s nonfiction was produced in that craftwork tradition, but it operates more in the sphere of art: it declares its own terms and vernacular, and, if successful, conveys meaning in a way that transcends its parts. ........ The late-sixties youth movements purported to be about community and coming together, but Didion saw them as a symptom of a shared society unravelling and public communication breaking down. ............ Didion had spent four years failing to write a novel called “Play It as It Lays.” What she disliked in the work in progress, about an actress in Los Angeles, was that it smelled of “novel”; everything seemed formed and directed in a way that was untrue to life. In 1969, after reworking the “Los Angeles Notebook” essay, Didion saw how to make the novel work. “Play It as It Lays” (1970) is commonly said to be about anomie, but more specifically it’s about a world in insular pieces, of characters trapped in their Hollywood realms. (Didion envisioned a novel of tight scenes, consumed in a single sitting—a book written as a movie, in other words, and thus caged within the storytelling rhythms of the industry.) ......... she argued that the so-called “democratic process” had become unlinked from the people it was supposed to speak to and for: ............
Access to it is correctly limited to its own professionals, to those who manage policy and those who report on it, to those who run the polls and those who quote them, to those who ask and those who answer the questions on the Sunday shows, to the media consultants, to the columnists, to the issues advisers, to those who give off-the-record breakfasts and to those who attend them; to that handful of insiders who invent, year in and year out, the narrative of public life.
........... Politics had come to be programming produced for élites, by élites, in a bubble disconnected from others. ........... In Didion’s view, Allen’s movies were a simpleminded person’s idea of a smart person’s picture. ......... Atomization and sentimentality exacerbate each other, after all: you break the bridges of connection across society, and then give each island a fairy tale about its uniqueness. Didion was interested in how that happens. ......... New Yorkers’ mythology about their city’s sophistication and specialness, Didion suggested, was another sentimental narrative. She had found her place in town by embracing that view, but outgrew it in time—“at some point the golden rhythm was broken, and I am not that young any more,” she wrote. ......... This claim for California as a stronghold of urbanity and groundedness was contrary, even petulant. Didion had grown up in Sacramento and began her reporting from California at a moment when the national narrative of the West Coast—what went on there, what it meant—was shaped by editors and emissaries from New York. (That hasn’t changed.) .............
where the Eastern press had decided that California stood for futurism, beaches, lush life, and togetherness, Didion insisted on a California of dusty houses, dry inland landscapes, fires and snakes, and social alienation.
........... they pinned their ideas to details of landscape: this realization fixed to this tree, or the sight of the Bevatron at night, that one to a jasmine-covered porch—the Northern California style of intellection ......... New York, she thought, had clung to sentimental narratives about melting pots and special opportunities—“the assurance that the world is knowable, even flat, and New York its center, its motor, its dangerous but vital ‘energy’ ”—to the extent of being blind to the fraying of its civic and economic fibre. In crisis, New Yorkers simply doubled down, appointing heroes or villains in the jogger case, trying to keep the fairy tale aloft. “Sentimental Journeys” was a controversial piece when it appeared, yet it offered a frame for New York’s dramas over the next three decades. Even more important,
it insisted on a link between the fate of a society and the way that its stories were told.
............ she spent her teen-age years retyping Hemingway sentences, trying to understand the way they worked ........ A trip to the Royal Hawaiian in the midst of a rocky marriage,
the right soap to pack for a reporting trip while your husband stays with the baby
.......... She is perpetually on guard about saying stuff either not clearly enough (the title “Let Me Tell You What I Mean” emerges from her work) or so clearly as to be subject to “distortion and flattening,” and thus untrue to what she means. ........ She had been taught that those who colonized California were “the adventurous, the restless, and the daring.” She had been raised to believe that, as her mother put it, California was now “too regulated, too taxed, too expensive.” .......... What created California economically and politically, she showed, was actually constant support from the East-reaching web of American society, industry, and, especially, the federal government. “The sheer geographical isolation of different parts of the state tended to obscure the elementary fact of its interrelatedness,” she wrote. The refusal to acknowledge this public interrelatedness, to insist on the determining value of the personal, the private, and the exceptional, had been California’s fragmenting delusion, and her own. ............. and found that she had not escaped “the blinkering effect of the local dreamtime.” That’s a moving thing for a writer to acknowledge, and a hard one. The final sentences of the book are Didion’s suggestion that she’s not quite ready, in her life, to give the sentimental story up. ............ “She is simply hard, a straight shooter, a woman clean of received wisdom and open to what she sees”
