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   <title>Faithbook</title>
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   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook/484</id>
   <updated>2008-05-13T15:00:49Z</updated>
   
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<entry>
   <title>Home Sweet Church</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/05/home_sweet_church.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.39170</id>
   
   <published>2008-05-13T00:51:31Z</published>
   <updated>2008-05-13T15:00:49Z</updated>
   
   <summary>I had never been so excited to go to church. I remember my mom dragging me out of bed when I was a little kid and forcing me out of soccer shorts into khakis or a skirt. I remember the...</summary>
   <author>
      <name>Erin Becker</name>
      
   </author>
         <category term="Tar Heel Testament" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      I had never been so excited to go to church.  I remember my mom dragging me out of bed when I was a little kid and forcing me out of soccer shorts into khakis or a skirt.  I remember the eternity of the service and thinking I just might die until finally, finally we reached “Thanks be to God, Alleluia, Alleluia” and I could run over and be first in line for pastries at coffee hour.  I can remember those things and remember the same nave and hallways and people and maybe that’s why my summer return to church felt more like a homecoming than anything else.  I sprang out of bed and put on my skirt and sweater and for once I was the one standing at the back door, asking my parents if they were ready to go.
      As an Episcopalian, I’m simultaneously averted to and intrigued by change.  It’s one of our great ironies, I guess.  We ordained an openly gay bishop (Gene Robinson) and a female presiding bishop (Katharine Jefferts Schori.)  I was proud of my church communion on both counts.  But adjusting to a different tune for the Great Doxology at my church in North Carolina?  That took some time.  Standing for the reading of the Psalm?  Never felt quite right.  I was happy to be home, where everything was just as I left it, and we stood at the same times and knelt at the same times and the pews were just so and every face looked at least vaguely familiar, though many are never quite paired with the proper name, probably another result of starting at Christ Church as a spacey little kid.

I sat outside the parlor after church as five year olds and septuagenarians came by with their cake and lemonade and asked me how South Carolina was (North Carolina, actually) and commented that they didn’t see me at the grocery store (well, probably because my sister works there, though we do look a lot alike) and gave me the biggest, most love-filled hugs and welcomed me home.  Some stopped by for quick theological discussions, and after a year of college I’m even better at pretending like I know what I’m talking about.  My dad had lock-up so we stayed pretty late after the service and I watched all the families file out.  Little girls in shiny shoes walked by with coloring books and stuffed animals; I remember needing a coloring book to get through the service, and I remember feeling a lot bigger at that age than those girls seem to me now.  Maybe that’s part of growing up—realizing you’re never as old as you think you are and you never quite have it figured out.

I love my church because I think it follows that rule.  It knows it’s growing up along with all the parishioners and it doesn’t take itself too seriously.  The church is a family as much as those parents and the shiny-shoed kids they drag behind them, and like a family it loves and disagrees and grows apart and grows together and breaks and mends.  I can glance around quickly at the peace in the middle of the service and know that that person and that person disagree on how to teach Sunday School, and that person uses gender-neutral language and that person could care less about pronouns or feminism, and that person thought we should have put money into fixing the potholes in the parking lot and that person wants to renovate the organ and then we all fall into order and break bread, together, on our knees.  We have more in common than we know.  That’s part of being a family, too, and that’s why I am happy to be home.
   </content>
</entry>
<entry>
   <title>Spicing up the Relationship</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/05/spicing_up_the_relationship.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.39155</id>
   
   <published>2008-05-12T15:54:49Z</published>
   <updated>2008-05-12T17:00:41Z</updated>
   
   <summary>My relationship with God has been sort of distant lately.</summary>
   <author>
      <name>Shari Rabin</name>
      
   </author>
         <category term="Chutzpah Chronicles" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      My relationship with God has been sort of distant lately. 

I have always liked Him, but we only really got together late one night last August in my central Jerusalem apartment. For a while we were inseparable. Whenever I was happy or sad or needed help, I would turn to Him. As this school year progressed though, things came between us. I got too busy and stressed to devote time to Him. I would try to deal with my issues alone, shutting Him out. When I did try to talk to Him, it wasn’t with the same excitement and candor that I had before. Things became mundane and I started having commitment issues. 

We need to spice up our relationship. We need a getaway where the two of us can be close and I can get back to Him free from the outside pressures of my life.

Good thing I’m leaving for three and a half weeks in Israel on Wednesday.

      
   </content>
</entry>
<entry>
   <title>Mom, I Give You This Blog Post</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/05/mom_i_give_you_this_blog_post.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.39151</id>
   
   <published>2008-05-11T07:22:28Z</published>
   <updated>2008-05-13T14:59:49Z</updated>
   
   <summary>When I first heard Billy Collins read his poem, The Lanyard, I was entranced. It was hilarious; it was sensual; it made me cry. It is damn good use of 331 words. I tried in vain several times to write...</summary>
   <author>
      <name>Elizabeth Tenety</name>
      
   </author>
         <category term="Campus Catholic" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      <![CDATA[When I first heard Billy Collins <a href="http://www.pbs.org/wgbh/poetryeverywhere/collins.html">read his poem</a>, <a href="http://www.webdelsol.com/Five_Points/issues/v7n1/collins.htm">The Lanyard</a>, I was entranced. It was hilarious; it was sensual; it made me cry. It is damn good use of 331 words. 

I tried in vain several times to write something this Mother’s Day that would mean more to my mother, grandmothers, and all the women and men who led to my existence, than this poem. I failed. I simply found myself left with the truth in The Lanyard. I thrust them out today.  

<blockquote>.....I had never seen anyone use a lanyard
or wear one, if that’s what you did with them,
but that did not keep me from crossing
strand over strand again and again
until I had made a boxy
red and white lanyard for my mother.
 
She gave me life and milk from her breasts,
and I gave her a lanyard.
She nursed me in many a sickroom,
lifted teaspoons of medicine to my lips,
set cold face-cloths on my forehead,
and then led me out into the airy light
 
and taught me to walk and swim,
and I, in turn, presented her with a lanyard.
Here are thousands of meals, she said,
and here is clothing and a good education.
And here is your lanyard, I replied . . . </blockquote>

You created me and taught me words and opened my mind to the richness of this world and readied me to step out into it. You held my hand when it knocked me over and set me up onto steady ground to try it all again. Through thousands of <a href="http://www.postcardsfromyomomma.com/">emails</a>, phone calls and text messages, you give me a place to call home even though I live all alone and far away. 

I give you this blog post. 
]]>
      <![CDATA[<blockquote>.....I had never seen anyone use a lanyard
or wear one, if that’s what you did with them,
but that did not keep me from crossing
strand over strand again and again
until I had made a boxy
red and white lanyard for my mother.
 
She gave me life and milk from her breasts,
and I gave her a lanyard.
She nursed me in many a sickroom,
lifted teaspoons of medicine to my lips,
set cold face-cloths on my forehead,
and then led me out into the airy light
 
and taught me to walk and swim,
and I, in turn, presented her with a lanyard.
Here are thousands of meals, she said,
and here is clothing and a good education.
And here is your lanyard, I replied . . . </blockquote>

You created me and taught me words and opened my mind to the richness of this world and readied me to step out into it. You held my hand when it knocked me over and set me up onto steady ground to try it all again. Through thousands of <a href="http://www.postcardsfromyomomma.com/">emails</a>, phone calls and text messages, you give me a place to call home even though I live all alone and far away. 

I give you this blog post. 
]]>
   </content>
</entry>
<entry>
   <title>Israeli Standard Time</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/05/israeli_standard_time.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.39150</id>
   
   <published>2008-05-10T20:04:10Z</published>
   <updated>2008-05-13T14:56:06Z</updated>
   
   <summary>Waiting to clear security in the airport in Israel, I was losing time, joy and opportunity.</summary>
   <author>
      <name>David Grant</name>
      
   </author>
         <category term="Southern Skeptic" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      I&apos;m back in the Middle East and raring for action. The amazing thing about Israel is that it pumps you up – everything I do feels like it means more or is somehow more dramatic in a place that some people think of as Zion and that practitioners of Islam, Christianity and Judaism all claim as religious ground zero.
      <![CDATA[Case in point: I’m not just eating a hot dog, I’m eating a hot dog, made of pork, on Shabbat, in Israel. Case in point two: Walking down the street, you look up and realize you have been trekking along the Via Dolorosa for some time, oblivious to my station. Yeah, I don’t believe the Son of God walked down this way, but still. You can’t help but get caught up in the whole business.

The significance of life in Israel makes me more enlivened but also more distraught. On the plane from Washington to Tel Aviv, I read Israeli author <a href="http://en.wikipedia.org/wiki/Dave_Grossman_(author)">David Grossman’s</a> fine work <a href="http://www.amazon.com/Yellow-Wind-New-Afterword-Author/dp/0312420986">The Yellow Wind</a>. In it, the author describes one major qualm he would have with the Israeli occupation of Palestine: the loss of one’s time.

<blockquote>“Sometimes I feel as if time flows in my veins. And I am not willing to tolerate the thought that even one moment of my life might pass empty of meaning, of interest, of enjoyment. I feel great responsibility to the time given us with such meanness, and it seems to me that, were I living under foreign rule, what would torture me would be – besides the tangible things that are taken as given – the fact that I do not control my time.”</blockquote>

Fast-forward from Grossman’s 1988 writing to me, bored but unbowed (at first), milling around in Tel Aviv’s David Ben-Gurion airport because my past trips to Lebanon and Syria apparently had marked me as a security risk. (I have spent 11 days, total, in both countries as a student traveler last fall. The ruins at <a href="http://en.wikipedia.org/wiki/Baalbeck">Baalbek</a> are highly recommended.) I waited. And I waited. I met more than two dozen Arab travelers – and a handful of others besides – who had been pulled to have their security credentials checked and re-checked. So we all waited, hearing nothing of our status, wondering when we might be released. 

I flew all this way <a href="http://www.peaceplayersintl.org/dsp_middleeast_background.aspx">to play basketball with Israeli and Palestinian kids</a> for the summer. And now l've watched an entire soccer match plus half of a rerun of the Spurs and Hornets NBA playoffs game on closed-circuit TV in the airport. 

The Palestinian family that came to Israel on the same flight as I did thought they were going to be released, only to see the contents of their suitcases dumped out in front of them for security screening. A dentist coming to aid in cleft palette surgeries, a teenager going to see his family for the third consecutive year, and a student traveler, all found themselves dumped into the security tank.

As the hours crawled by, many were cleared. Three hours after landing, I was not. I sat and thought about Grossman’s book and talked to the dentist about it. He said we should make the best use of our time by becoming “bigger than yourself” and being at peace with yourself through doing well for other people.

The strictures of religion not withstanding, here I was in a land I find so enchanting with my enthusiasm withering on arrival. As my passport was finally released a full four hours after my arrival, I spent the rest of a dreary first night abroad thinking about time, about having a little more of my life, joy and opportunity drained away.]]>
   </content>
</entry>
<entry>
   <title>I&apos;m Writing This Instead of Studying</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/05/im_writing_this_instead_of_stu.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.39091</id>
   
   <published>2008-05-02T17:07:59Z</published>
   <updated>2008-05-02T20:05:21Z</updated>
   
   <summary>I’ll go into my test Tuesday afternoon hoping God doesn’t mind that the five minutes before Prof. Ehrman passes out the test is the hardest I’ve prayed in quite some time, but hey, it’s a test about Jesus, right?</summary>
   <author>
      <name>Erin Becker</name>
      
   </author>
         <category term="Tar Heel Testament" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      I’ve been dreading the end-of-spring-semester packing and cleaning since I moved here in August, but suddenly sorting my clothes and dishes into boxes and mopping up the floor seems exceedingly appealing.  Lately it’s been hot and humid and North Carolina pollen is not a force to be reckoned with, but I’ve been putting in extra runs and laying out during the day, because who wants to be “that girl” who came back from college in the South out of shape and pale?  Also, has anyone noticed the news has been especially interesting lately, specifically the Miley Cyrus/ Annie Leibovitz photo scandal?  Just riveting.  Oh, and I’ve been spending a lot of time deleting e-mail.  There’s a pastime that never gets old.
      I only have two final exams but it’s been a crunch fitting them in, given my clearly overwhelming schedule.  For at least two hours every day I have to sit in the quad and solve world issues with my friends.  Also, I must allot at least an hour and a half for both lunch and dinner.  That’s when we discuss Barack Obama’s campaign strategy.  Then of course there’s club cross country practice, which at this time of year is optional, and I’m not really training for anything but I’ve got to hit all the major trails before I move back to Iowa on Wednesday.  I had a test this morning, but of course we had to watch “The Office” last night, and then debate which moments were the funniest, and then I got back to my room and knew I should get a bit more studying in, but packing up those boxes just seemed so cathartic and appealing.

I got through my English test this morning somehow and after writing five essays concerning various British Renaissance theories on the Anglican Church I’m about ready to be done with religious theorizing… until next Tuesday, that is, when I take my New Testament exam for Bart Ehrman’s class.   This semester has proved an interesting intersection between religion and education.  I haven’t quite figured out how to read one of John Donne’s Holy Sonnets or a passage on love from 1 Corinthians from a secular, intellectual perspective.  Astonishment at the beauty of it all keeps getting in the way when I should be analyzing historical context and rhyme scheme.  Sort of like “The Office” getting in the way of memorizing Bacon’s five idols of the mind.

So I’ll spend my weekend packing, and hanging out with friends, and eating on Franklin Street one last time (until August of course), and obsessively checking Facebook, and looking suspiciously at my New Testament textbook, and pretending going to church can count as an hour of studying.  Then I’ll go into my test Tuesday afternoon hoping God doesn’t mind that the five minutes before Prof. Ehrman passes out the test is the hardest I’ve prayed in quite some time, but hey, it’s a test about Jesus, right?
   </content>
</entry>
<entry>
   <title>The Web of Connections and Disconnects</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/04/the_web_of_connections.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.39075</id>
   
   <published>2008-04-30T21:05:42Z</published>
   <updated>2008-05-01T19:15:48Z</updated>
   
   <summary>While the world is becoming more interconnected on the global scale, we are increasingly losing our sense of belonging in the very places in which we live, work and play. </summary>
   <author>
      <name>Elizabeth Tenety</name>
      
   </author>
         <category term="Campus Catholic" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      Jayne works in DC as a program coordinator for an international nonprofit. A recent college graduate, she is the jack of all trades to her supervisors: she organizes, she researches, she saves the world one photocopy at a time. Every morning, she shows up at her place of work and every morning, she wonders why.
      <![CDATA[Jayne doesn’t talk to her colleagues. Sure, they’re all camped out under the same florescent lights, but they remain at their respective “work stations,” eat lunch alone at their desks and listen to headphones as they type. If her boss needs something, he emails her. He sits 10 feet away. 

Of course, there is an upside to this technology, (says the blogger). Jayne can quickly communicate with field workers from Kabul to Kenya. She’s developed a rapport with a co-worker halfway around the world. And when she goes back to the cramped basement apartment she calls home, she signs on to <a href="http://www.skype.com/">Skype </a>and talks to her boyfriend through a webcam that allows them to see each other as they read through the bible together. (She’s a pastor’s daughter –she can’t help herself.) 

In his address at Nationals stadium in DC, <a href="http://www.catholicnewsagency.com/document.php?n=174">the pope commented on these unusual times</a>:
<blockquote>“It is a time of great promise, as we see the human family in many ways drawing closer together and becoming ever more interdependent. Yet at the same time we see clear signs of a disturbing breakdown in the very foundations of society: signs of alienation, anger and polarization on the part of many of our contemporaries; increased violence; a weakening of the moral sense; a coarsening of social relations; and a growing forgetfulness of God.” </blockquote>

So while the world is becoming more interconnected on the global scale, we are increasingly losing our sense of belonging in the very places in which we live, work and play. 

When I was a freshman at Boston College, I participated in a <a href="http://www.bc.edu/schools/cas/pulse/">theology class that incorporated community service into the curriculum</a>. For one year, I studied Niebuhr and Augustine, critiqued Barbara Ehrenreich and C.S. Lewis. I learned words like 'eschatology' and 'ontological.'  And as part of my class work, each week I spent time with a homebound 89 year old woman in Brookline. 

Rae was a physically frail but tenacious woman who, despite painful arthritis, still wore pantyhose and heels behind her walker. Her body was failing but her spirit was strong. She called me 'dear'. When I first started visiting her, I brought with me the haughty insistence that I was enacting the corporal work of mercy to “<a href="http://www.newadvent.org/cathen/10198d.htm">visit the imprisoned</a>.” But she, a New York native Jewish woman, quietly performed her ministry on me. 

When I entered her charmingly outdated apartment, Rae made me feel at home. I, a homesick freshman, was grateful to gain a grandmother in an unfamiliar city. Rae was always appreciative of my presence, as she would often go days without having a visitor. And for me, in a college environment devoid of accountability, it was nice to feel needed. We leaned on one another. 

"Do you know the song 'Empty chairs at empty tables?'" Rae asked me one afternoon, referring to the tune from Les Miserables. “I do,” I answered, having grown up listening to the musical’s soundtrack. “That is what my life is like,” Rae told me as tears fell from the corners of her eyes.

There's a grief that can't be spoken.
There's a pain goes on and on.
Empty chairs at empty tables
Now my friends are dead and gone.

Rae’s tragedy was that she had outlived her spouse, relatives and friends. And my sadness was that I was away from home for the first time in a strange place that often seemed unforgiving and apathetic to my existence.  But when we were together, sharing stories and snacks at her kitchen table, the seventy years between us melted away. In those moments, we were enough for each other.

I’ve forgotten the meaning to those multisyllabic theology terms, but Rae, who died two years ago, remains with me. And now, in a twist that only this modern world could make possible, I take to the internet with her story. ]]>
   </content>
</entry>
<entry>
   <title>Armenian Martyrs’ Day – 93 Years Come and Gone</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/04/armenian_martyrs_day_93_years_1.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.39066</id>
   
   <published>2008-04-29T22:31:10Z</published>
   <updated>2008-04-30T15:31:05Z</updated>
   
   <summary>I’m tired of not knowing what will happen to the Armenian race in the future. Our numbers are so small -- approximately 10 million worldwide.</summary>
   <author>
      <name>Ani Nalbandian</name>
      
   </author>
         <category term="Orthodox Idyll" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      It’s Tuesday and I’m still recovering from the weekend. It’s not what you think – it wasn’t a typical college kid’s weekend of partying. I was protesting. Late Saturday night, I drove home to CT and woke up early the following morning to go into New York City, to the gold-domed St. Vartan Cathedral, headquarters of the Eastern Diocese of the Armenian Church. Following Divine Liturgy, I boarded a bus taking people to Times Square to a protest. What were we protesting? April 24, 1915 – it is a day immortalized in Armenian history. On this day, several hundred leading Armenian intellectuals were gathered in the former Ottoman capital of Constantinople, and massacred.

Thus, every April 24th is the international day of remembrance of the 1915 Armenian Genocide, an event which is still unrecognized by the United States, and of course, the perpetrators, the Ottoman Turks. Sunday was not April 24th, but it was the closest Sunday to this date, so the protest was organized for this day. I joined other Armenians, who congregated at this literal cross-road of the world, Times Square. It was a protest, and it did fulfill expectations, but was it any different than what Armenians have accomplished in the past 92 years since the Genocide? 
      <![CDATA[Politicians spoke. They used the “G” word, <em>Genocide</em>, senators included. Representatives of Armenians spoke - academicians, clergymen, bishops, high-ranking organization members. Non-Armenians were also recognized. And as NY tourists passed by the barred off street in the middle of Times Square, they were absorbed in what was going on. But what of it? 

More so than my physical exhaustion from lack of sleep after driving back and forth, I’m exhausted by the uncertainty that has overshadowed us Armenians, and seemingly will continue to indefinitely. I’m a fighter, a loud person when it comes to my beliefs and to the promotion of justice and pluralism within society. I won’t succumb to political or civil laziness. I’ll defend the weakling, and I’d take on their suffering, willingly and whole-heartedly, or at least that’s the ideal I strive to live up to. But sometimes, I get tired, and I got tired after attending this protest on Sunday. As much as I like to believe it, and<em> do</em> believe it, I’m left wondering who is listening to us? Did we achieve anything more than merely being a spectacle for those passers-by? It’s now the year 2008, and still no progress in achieving widespread recognition. And it’s only doomed to grow more difficult from here as the few remaining survivors cease to define the upper-aged boundary of present Armenian society, and enter the volumes of our past. 

I’m tired of not knowing what will happen to the Armenian race in the future. Our numbers are so small -- approximately 10 million worldwide. It wouldn’t take much for us to be defeated by assimilation or by simply being ignored in an international political environment where big players dictate foreign policies. When your numbers are that small in a world this large, the individual burden of carrying out and preserving an ancient civilization can seem daunting. I certainly am overwhelmed by this, and for sure it will define the course of the rest of my life. I accept this, it is my challenge. It is what I have inherited. Though I might have had a temporary relapse, I’ll strive to remember the solace I felt, standing there in a crowd of Armenians, in a crowd of people to whom I don’t need to explain the –<em>ian </em>at the end of my name, or my feelings, my fears. And I suppose we share something far more significant – an inherent belief in the goodness of humanity, and that someday, wrongs will be righted.]]>
   </content>
</entry>
<entry>
   <title>Weak and Weary (Yet Again)</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/04/weak_and_weary_yet_again.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.39017</id>
   
   <published>2008-04-24T00:04:02Z</published>
   <updated>2008-04-30T15:33:09Z</updated>
   
   <summary>Whenever I become disillusioned with God, it&apos;s only a matter of time before I discover the inconvenient reality; that I&apos;m actually disillusioned with myself.</summary>
   <author>
      <name>Hope Hodge</name>
      
   </author>
         <category term="Hope in the City" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      Whenever I become disillusioned with God, it&apos;s only a matter of time before I discover the inconvenient reality; that I&apos;m actually disillusioned with myself. Which leads, of course, to the inevitable question: How can I possibly manage to confuse the two? Lately, I&apos;ve come to the end of me. I can&apos;t write, my impossible homework load piles up as I procrastinate, and sleep deprivation and stress begin to take their toll on my physical health. This is life, but not the life infused with joy and freedom that I ought to be living.
      It took the firm but gentle voice of a friend the other day to make me realize just how wrong I had things--once again. This year has been a story of my hard work and conquests as I strive to fulfill my &quot;calling.&quot; Finding the right summer internship, getting published, editing stories, maintaining my GPA--I&apos;ve snatched up every opportunity that has drifted my way and asked God to bless my endeavors. My faith and love of God has been the mortar holding together all my plans and efforts as I try to construct a promising future for myself.

Doesn&apos;t seem so bad, right? But, as my friend made me admit, it completely misses the point. If God had called me to a career or even a &quot;ministry&quot;--whatever that might be--I would rightly be miserable now for finding myself incapable of advancing another step, for losing interest in my work and succumbing to weakness and exhaustion.

But He didn&apos;t. 

&quot;You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself.&quot; Matthew 22:38 (ESV)

That, I now realize, in all its childish simplicity, is my calling. It would be much easier for me to pursue the career than to try to live up to that. But once again, I&apos;ve discovered how I let myself and my foolishness get in the way of the God I serve and love.

It&apos;s easy to set everything neatly in writing, but not to live it. Pray for me.
   </content>
</entry>
<entry>
   <title>Easy in U.S. to Pass Over the Rules</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/04/rules_rules_rules.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.39011</id>
   
   <published>2008-04-23T00:17:32Z</published>
   <updated>2008-04-23T15:09:38Z</updated>
   
   <summary>On the Jewish Sabbath, the Jewish Studies library was hopping, abuzz with Jews breaking rules against writing and working on Saturday. </summary>
   <author>
      <name>Shari Rabin</name>
      
   </author>
         <category term="Chutzpah Chronicles" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      Judaism is hard. As I begin the eight days of breadlessness that is Passover, I am reminded of this. Ours is not a religion of beliefs and faith alone – we are supposed to do and not do things, and it is often quite inconvenient.
      In Israel, the government makes sure that observance is easy. Buses don’t run during the Sabbath; Jewish holidays are state holidays. Hence, the recent controversy over a Jerusalem pizza store owner who wanted to stay open during Passover. Even some of the most secular Israelis, like Foreign Minister Tzipi Livni, were against him. People wanted the Jewish state to keep making it easy to follow the rules. In the end the courts decided to allow the sale of bread in stores, and one zealous Passover observer protested by disrobing in one such store.

Although I do follow the anti-leavened bread rules of Passover, no matter how hard it is to munch on matzah alone for a week, I am less observant of other rules. And in America, there is no one structuring the society to minimize my indiscretions. 

I felt this quite clearly last Saturday, as I sheepishly made my way into the Jewish Studies room of the New York Public Library. I had research to do, and I was not alone. On the Jewish Sabbath, the Jewish Studies library was hopping, abuzz with Jews breaking rules against writing and working on Saturday. Of particular irony in this case is that the library isn’t open on Sundays or Mondays – you’d think that the Jewish studies library, if it was going to be closed at all, would choose Friday and Saturday. Alas, no. This is America – no one is going to pave the way to observance for you.

For committed Jews in America who teeter on the edge of following the rules, observing Jewish law requires real effort. This is what religious voluntarism in America really means – not just the freedom to profess whatever belief you want but the necessity of making real, concrete and hard decisions (and one’s that I am often not strong enough to make) in order to observe the requirements of that belief.
   </content>
</entry>
<entry>
   <title>Bible Meanings Lost in Translation</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/04/not_resolved_the_new_testament.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.38981</id>
   
   <published>2008-04-21T04:16:14Z</published>
   <updated>2008-04-21T18:27:49Z</updated>
   
   <summary>We see in Scripture what we want to see—especially when we have thousands of translations to look at.</summary>
   <author>
      <name>Erin Becker</name>
      
   </author>
         <category term="Tar Heel Testament" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      I wish I knew Greek and not just to keep the fraternities straight. My debate for Intro to New Testament class was entitled “Resolved: The New Testament Condemns Modern Practices of Homosexuality,” and I was assigned to the negative side with two other students.  We hinged most of our argument on the fact that Paul and other New Testament writers did not know modern homosexuality as we know it.
      <![CDATA[We discussed how early Greco-Roman society had no concept of a defined “sexual orientation” and how in some areas it was socially acceptable for adult males with wives to have sexual encounters with young pubescent boys.  Clearly different from our society, but arguing that Biblical rules don’t transcend time always brings in the scary question of where to draw the line.  (“Love thy neighbor” seems pretty transcendent.)  In that regard, we decided to focus our argument on a language we knew nothing about and years of translations and mistranslations even the best scholars can’t seem to sort out.  Things got a little complicated.

The New Testament refers directly to homosexuality in three different places: Romans 1:26-27, 1 Timothy 1:10, and 1 Corinthians 6:9.  Paul and the author of Timothy use various Greek words for the sinful and sexual acts they describe, especially this really sticky one “arsenokoitai” that does not appear in any literature that pre-dates the Pauline letters.   “Arsenokoitai” has been translated into English as “sodomite” or “homosexual offender” but may be more ambiguous than Christians tend to think.  Much of our research was based on John Boswell’s 1980 book <em>Christianity, Social Tolerance and Homosexuality</em>.  He believed the Romans passage was more a warning against acting outside one’s natural sexual inclination, and the 1 Timothy and 1 Corinthians passages were actually speaking against prostitution.  

With a few coherent points made here and there, my debate group and the other group monotonously went back and forth for fifty minutes, quibbling on a couple Greek words and certainly changing no one’s mind about homosexuality in a single class period.  John Boswell was a devout Roman Catholic his entire life, and for me it was impossible to separate his interpretation of Scripture from his attempt to be true to both his faith and his sexual orientation.  No two Christians have the exact same faith.  We see in Scripture what we want to see—especially when we have thousands of translations to look at.  I gave the opening statement and stated with conviction that the New Testament does not condemn modern practices homosexuality.  I also wrote an essay for that same class that gave the full argument for why it did.

What’s a Christian to do?  My youth in a slightly-liberal-leaning Episcopal congregation would lead me to answer, nothing. My church was in a heated discussion about whether same-sex couples should be allowed to have their picture together in the church directory, like all the other families.  Our minister gave a sermon one Sunday, saying he’d decided what to do. He wasn’t putting any sinners’ pictures in the directory.  He held it up.  Every page was blank.  Maybe translation isn’t the issue.  After Romans 1:26, it wouldn’t hurt to keep reading to Romans 2:1.]]>
   </content>
</entry>
<entry>
   <title>Making Time for God</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/04/christian_schooling.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.38978</id>
   
   <published>2008-04-20T23:29:29Z</published>
   <updated>2008-04-21T18:22:51Z</updated>
   
   <summary>I give thanks that I go to a Jesuit school. That simple run-in with the painting of the crucifix today reminded me of the duties of my Christian faith, and how I’ve not been tending to them as fully or as carefully as I should.</summary>
   <author>
      <name>Ani Nalbandian</name>
      
   </author>
         <category term="Orthodox Idyll" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      I was racing up the stairs to the second floor of our library this morning to make copies of some forms I needed to deliver when a painting of the crucifix caught my eye. It was an elaborate and colorful painting, and I wanted to pause and take a closer look at it, but I was aware the clock was ticking and my legs kept moving underneath me, taking me farther from it. I made a mental note to come back and take a look when I have more time. But then I thought, when will that be?
      <![CDATA[It’s the final stretch of the semester. Finals and deadlines for semester-long papers are looming. There’s a seemingly incessant flow of work to be done over the next 3 weeks, such that I’ve taken to calling my “<em>List </em>of Things to Do” my “<em>Journal </em>of Things to Do.” But today, as I raced back down the library steps with copies in hand to my car, my thoughts clicked, and I reprimanded myself: <em>Ani, there are some things you can’t put on hold in your life. Prayer is one of them. </em>

I pray every day, though admittedly, when it comes to this time of the college semester, not as thoughtfully. At night, I find I’m falling asleep before I can finish, and in the mornings, I’m often rushed and pray as I’m walking to class or packing my bag. What’s worse is my dorm is right next to the beautiful campus chapel, and whereas earlier in the semester, I’d stop in at least twice a week to sit and reflect and pray, thinking back, I don’t think I’ve been there since before Easter break. 

What does this say about me? I hope it doesn’t say I feel I’m too busy for God, or forgetting about God in the midst of all these deadlines and business – not at all. If you can believe it, God is constantly on my mind. I think instead, what this is an example of is how at times in our lives, our relationship with God suffers because we are pursuing other, earthly positions or relationships. We think once we get to where we want to be, then we’ll have more time and leisure to thrust ourselves into prayer and faith. But we forget we’re human, and thus have an insatiable appetite for some things, so we’ll never stop wanting to be yet another step ahead from where we currently are. 

I give thanks that I go to a Jesuit school. That simple run-in with the painting of the crucifix today reminded me of the duties of my Christian faith, and how I’ve not been tending to them as fully or as carefully as I should. Other times, it’s a run-in with a Jesuit on campus, or simply hearing the name of my school – <em>Holy Cross </em>– that reminds me of what I am already thinking of, but failing to <em>focus</em> on. There is a difference. 

I think I’ll stop by the second floor of the library again sometime soon. Sometime this week, for sure. Tomorrow morning. No. <em>Tonight</em>!]]>
   </content>
</entry>
<entry>
   <title>Breaking Down the Abwaab</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/04/breaking_down_the_abwaab.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.38971</id>
   
   <published>2008-04-18T19:37:27Z</published>
   <updated>2008-04-18T20:21:16Z</updated>
   
   <summary>When I met Doug, he was talking about being interviewed on Lebanese TV. Yeah, his Arabic is that good. So when a friend of mine passed along a piece of poetry (and even that title really doesn’t describe Doug’s master...</summary>
   <author>
      <name>David Grant</name>
      
   </author>
         <category term="Southern Skeptic" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      <![CDATA[When I met Doug, he was talking about being interviewed on Lebanese TV. Yeah, his Arabic is that good. 

So when a friend of mine passed along a piece of poetry (and even that title really doesn’t describe Doug’s master work) that Doug performed at a the “Harakat” Cultural Festival at Georgetown University, I was ready to see this lively, welcoming man do something incredible.

To say I was blown away by <a href="http://www.youtube.com/watch?v=R3-3-0lTy94">Doug’s performance</a> would be to put it mildly. (Warning: Tactically placed F-bombs within). For any of us who have gone through the brutal process of Arabic education, the central theme of "bab" (*and it's plural, Abwaab) in Doug's work is simultaneously hilarious and uncanny. 


]]>
      Even if you can’t cut through all the Arabic parts, the essence of the work rings through: No amount of a generally friendly Arab acquaintaince’s Inshallah’s (God Willing) or Maalesh’s (Don’t worry about it or It’s all right), or Ilhamduallah’s (Praise God or God’s Will) can ease the pain of having to deny yourself on a daily basis. 

Having to call myself Missehe, or Christian, to all inquirers was rough enough. But the issue of homosexuality is, without a doubt, on a different level.

Doug, you definitely made me think. The next question: How might we begin acting to break down the doors? 
 
   </content>
</entry>
<entry>
   <title>Looking at Norris</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/04/looking_at_norris.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.38942</id>
   
   <published>2008-04-16T15:28:36Z</published>
   <updated>2008-04-16T16:50:49Z</updated>
   
   <summary>There is so much to say, I imagine. Today is about remembrance, recognition, and community. It is about pain and grief, joy and love, anger and forgiveness. And yet today is as inscrutable as the last April 16, a moment...</summary>
   <author>
      <name>David Grant</name>
      
   </author>
         <category term="Southern Skeptic" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      There is so much to say, I imagine. Today is about remembrance, recognition, and community. It is about pain and grief, joy and love, anger and forgiveness. And yet today is as inscrutable as the last April 16, a moment in time defying our ability to give it voice. 
      Which is why, by and large, I can’t say something sensible about it. The cures to my ailments are beyond my ability to write about them, to mull them over, to sit down with my friends and colleagues and make judgments. Virginia Tech’s tragedy has slipped away from language, falling into the soft spaces between what I think and what I say, the yawning gulf between the feeling surging up from deep inside of me to summon a wash of tears and the absolute solace I felt sitting in the dining hall and watching a stream of students dab at their eyes with their orange or maroon sleeves.

I woke up around 7 a.m. today to take a walk around campus before the day’s work began. The memorial here is more sadly beautiful than ever. One student’s family or friends even “planted” roses in the gravel so that her Hokie stone plaque looks as if it has been suddenly engulfed by a bloom of white magic. 

But when I found myself staring up at Norris Hall, I knew that I had discovered what I went walking for. Circling this most aggrieved building, pulling on its doors, feeling the smooth Hokie stone that binds it to the rest of campus, it is unbelievable to me that last year, I too had class in that building, in one of those murderous room. And yet I, and many more, are here, and they, those 32 names inscribed on our memorial, are gone. Sitting in front of Norris Hall this morning, I was confounded.

It is the site of a great crime amidst the swirling joy and seriousness of a university campus. I couldn’t shake the feeling that there should be some sort of mark here, some sort of deathly image. There is nothing to mark the spot but new doors, a single candle and a bouquet of flowers. It is, in the sharp morning light reminiscent of last April 16, the same building I knew. But it cannot be that building that I knew. 

I wish I could go inside Norris Hall today. I wish the doors were thrown open and the lights turned on so that I could pass through the crucible of realization: I mean that I want to remember the building on the inside, to look into the classrooms, to touch the walls and to remember that it wasn’t always this way, that it might not be this way again. 

This is the irreconcilable issue of today for this Hokie. There is a place on campus, a place in the Hokie Spirit, a piece of me that is still not “right.” 


 

   </content>
</entry>
<entry>
   <title>Growing Up Too Fast</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/04/growing_up_too_fast.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.38929</id>
   
   <published>2008-04-15T21:16:15Z</published>
   <updated>2008-04-16T16:45:05Z</updated>
   
   <summary>My fellow Faithbook blogger Liz, a.k.a. Campus Catholic, emailed me the other day asking me to compile a list of other blogs I read by young LDS members. Frankly, I was stumped. Most of the blogs I come across are...</summary>
   <author>
      <name>Chase Clyde</name>
      
   </author>
         <category term="Latter-day Chase" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      My fellow Faithbook blogger Liz, a.k.a. Campus Catholic, emailed me the other day asking me to compile a list of other blogs I read by young LDS members. Frankly, I was stumped. Most of the blogs I come across are targeted for the entire LDS adult community, or are targeted to the high school audience or the “youth” audience as the church calls it. 

In LDS culture, I tend to notice a lack of young adults. I define young adult as an individual who is over 18, perhaps in school, or working, making the transition into full adulthood, which is easily attained by marriage. The conception that LDS youth get married extremely fast and early is obviously a stereotype, but to an extent, a true one. 
      I consider myself a young adult. I’m in college, 20 years old, I live with roommates, and I can’t even keep a hamster alive for more than six months. This year was only the second time I filled out a tax return. I also make a killer PBJ sandwich. 

The other day, I checked my mailbox at my “young adult” house. My old girlfriend from high school sent me her wedding invitation. Looking at the glossy picture, representing the ultimate dive into adulthood, it made my palms sweat. I can’t imagine getting married any time soon under any circumstance. It’s hard for me to witness a good friend take the dive into real world family life and responsibility. Ultimately, it’s none of my business, and I respect everyone’s free agency. This early marriage trend is deeply rooted in LDS doctrine. The LDS Church focuses on the family first. From the day I was born I’ve been taught the Lord’s Celestial plan for all his children. The most important step in this process is an eternal marriage convened in a holy temple. 

Personally, I find it unfortunate that the church encourages young people to get their families started as soon as possible. I see many friends that enter into marriage too quickly and have children immediately, which causes them to sidestep their education, costing them knowledge and economic opportunities. 

The Lord certainly hasn’t presented me with my celestial partner yet. I’ve dated a lot of girls and intend to date a lot more. I’m in a transition period, and I know from prayer and the Holy Ghost that I’m doing the right thing. I’ve still got a lot to learn about myself, my faith, and how to maneuver romantic relationships. I want to be as prepared as I can to make the commitment to an eternal marriage. 


   </content>
</entry>
<entry>
   <title>Confessions of a Cradle Catholic</title>
   <link rel="alternate" type="text/html" href="http://newsweek.washingtonpost.com/onfaith/faithbook/2008/04/confessions_of_a_cradle_cathol.html" />
   <id>tag:newsweek.washingtonpost.com,2008:/onfaith/faithbook//484.38901</id>
   
   <published>2008-04-14T08:35:21Z</published>
   <updated>2008-05-01T18:19:47Z</updated>
   
   <summary>September 11. The clergy abuse scandal. War in Iraq. It&apos;s enough to fill a cradle Catholic with doubts and fears.</summary>
   <author>
      <name>Elizabeth Tenety</name>
      
   </author>
         <category term="Campus Catholic" scheme="http://www.sixapart.com/ns/types#category" />
   
   
   <content type="html" xml:lang="en" xml:base="http://newsweek.washingtonpost.com/onfaith/faithbook/">
      My generation was raised on Cocoa Puffs cereal and Nickelodeon cartoons, but all that saccharine dissolved for me one day in September 2001.

We had witnessed the demise of communism and lived through the awkward impeachment of our president, but by the end of the 90s, we were accustomed to excess. As a country, we were invincible; as a generation, we were privileged. The terrorist attacks of 2001 shocked us out of our stupor.
      <![CDATA[Young Catholics felt the burden of the many national tragedies that unfolded in less than two years: September 11th, the sexual abuse scandal in our church, the corruption of corporations like Enron and the start of the wars in Iraq and Afghanistan.  Like all generations, we inherited the transgressions of our elders. But this time, they all came on so quickly. 

I sat in the living room of my New York City-born-and-raised grandmother’s house one night after details of the abuse scandal became public. Her husband, my grandfather, had died twenty years before, after suffering for more than a decade with the complications [gangrene, blindness] of diabetes. She sent four children to college on a teacher’s salary. That’s sixteen years of tuition. Her life was never easy. But she had always maintained a sweet, contagious hope. Life was not fair, she would say, but everything would all be all right.

This night, however, her tone alarmed me. 

“Elizabeth,” she said to me, “I just feel like everything I believed in is crumbling around me. All these institutions I put my faith in have let me down.” When the matriarch of your family doubts the foundation of your existence, a girl can become rather distressed. 

I was in Theology class during my senior year of high school when our teacher, a sister of Notre Dame, turned on the TV to a live feed of the UN, where <a href="http://www.whitehouse.gov/news/releases/2003/02/20030205-1.html">Colin Powell was presenting photographic evidence of Iraqi ‘missiles.’ </a>

She knew we were watching our theology lessons about war and peace move from theory to reality. A wise but innocent woman, sister sensed the drumbeat for vengeance growing louder as Powell testified. She had heard it before. After the secretary of state had made his case, sister sighed heavily, shut the TV off and called us to prayer. We prayed for peace.  War soon followed.  

In an age of disappointments, low expectations and profound skepticism, faith can seem a very strange thing indeed.

Sunday I stood at mass, and, peering around at my fellow worshipers, took inventory of this hodgepodge of American Catholicism. There were teenagers eying each other across the pews and old ladies filing in, waving their fingers at familiar faces. Kids trudged in wearing baseball uniforms and basketball jerseys. Throughout mass, babies squirmed and cooed a familiar and constant accompaniment to the liturgy. An overzealous cantor intoned the words to the Alleluia just slightly too aggressively. Dissenters and apologists, Christmas Catholics and daily communicants filled our ranks. There was one religion blogger taking notes on the back of a song sheet. 

As Catholics, we note the cadence of our lives by the sacraments we receive, from our baptism, reconciliation, communion, confirmation, marriage and then again on to the next generation. This church is larger than any one feeble person in it, or any one problem we may have created. But the church of Christ is also present in the individual who humbly serves God and neighbor. We believe we each are a part of the body of Christ –that there are many parts to this one body, but that we share a union with Catholic saints and sinners throughout time and place. Sometimes, I feel more sinner than saint. I am welcome anyway. 

I have worshiped in Catholic churches in Egypt and Ireland. I have said the prayers of my ancestors. I have watched our church be pummeled by a scandal it created, only to ignite a generation who want to strengthen and serve it. In a time of fear and uncertainty, my religion is my refuge. It is not my crutch, but my salvation. 

Today at mass we reflected on the Pope’s visit as we sang “We are one body/ One body in Christ/ And we do not stand alone/ We are one body/ One body in Christ/ And He came that we might have life.” I am an imperfect part of that one body. I expect no more or less of my fellow Catholics. As we each move towards holiness, we move in holiness together. 

And if I grumble about a particular tendency of the church institution to my spiritual director, a Benedictine nun, she looks back at me in charmed disbelief. “The church?” she’ll say incredulously. “Liz, you are the church. We are the church.” 

I try to remember that on the darker days, and rejoice in that fact on the brighter ones.]]>
   </content>
</entry>

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