The muffled drum's sad roll has beat
The soldier's last tattoo;
No more on life's parade shall meet
That brave and fallen few.
On Fame's eternal camping-ground
Their silent tents are spread,
And Glory guards, with solemn round,
The bivouac of the dead.
No rumor of the foe's advance
Now swells upon the wind;
Nor troubled thought at midnight haunts
Of loved ones left behind;
No vision of the morrow's strife
The warrior's dream alarms;
No braying horn nor screaming fife
At dawn shall call to arms.
Their shriveled swords are red with rust,
Their plumed heads are bowed,
Their haughty banner, trailed in dust,
Is now their martial shroud.
And plenteous funeral tears have washed
The red stains from each brow,
And the proud forms, by battle gashed
Are free from anguish now.
I walk down the garden-paths,
And all the daffodils
Are blowing, and the bright blue squills.
I walk down the patterned garden-paths
In my stiff, brocaded gown.
With my powdered hair and jeweled fan,
I too am a rare
Pattern. As I wander down
My dress is richly figured,
And the train
Makes a pink and silver stain
On the gravel, and the thrift
Of the borders.
Just a plate of current fashion,
Tripping by in high-heeled, ribboned shoes.
Not a softness anywhere about me,
Only whalebone and brocade.
And I sink on a seat in the shade
Of a lime tree. For my passion
Wars against the stiff brocade.
The daffodils and squills
Flutter in the breeze
As they please.
And I weep;
For the lime-tree is in blossom
And one small flower has dropped upon my bosom.
Leader: Let us give thanks to God for the land of our birth with all its chartered liberties. For all the wonder of our country’s story:
PEOPLE: WE GIVE YOU THANKS, O GOD.
Leader: For leaders in nation and state, and for those who in days past and in these present times have labored for the commonwealth:
PEOPLE: WE GIVE YOU THANKS, O GOD.
Leader: For those who in all times and places have been true and brave, and in the world’s common ways have lived upright lives and ministered to their fellows:
PEOPLE: WE GIVE YOU THANKS, O GOD.
Leader: For those who served their country in its hour of need, and especially for those who gave even their lives in that service:
PEOPLE: WE GIVE YOU THANKS, O GOD.
Leader: O almighty God and most merciful Father, as we remember these your servants, remembering with gratitude their courage and strength, we hold before you those who mourn them. Look upon your bereaved servants with your mercy. As this day brings them memories of those they have lost awhile, may it also bring your consolation and the assurance that their loved ones are alive now and forever in your living presence.
• NCA currently maintains approximately 3.4 million gravesites at 133 national cemeteries, one national Veterans’ burial ground and 33 soldiers’ lots and monument sites in 40 states and Puerto Rico.
• Approximately 473,000 full-casket gravesites, 124,000 in-ground gravesites for cremated remains, and 154,000 columbarium niches are available in already developed acreage in our 133 national cemeteries.
• There are approximately 20,500 acres within established installations in NCA. Nearly 57 percent are undeveloped and – along with available gravesites in developed acreage – have the potential to provide approximately 6.3 million gravesites.
• Of the 131 national cemeteries, 73 are open to all interments; 17 can accommodate cremated remains and the remains of family members for interment in the same gravesite as a previously deceased family member; and 41 will perform only interments of family members in the same gravesite as a previously deceased family member.
“…that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion — that we here highly resolve that these dead shall not have died in vain…”
--Abraham Lincoln, Gettysburg, Pennsylvania, November 19, 1863
What we commemorate on Memorial Day is the ultimate sacrifice thousands of Americans made in defense of freedom. It is a sacrifice that is part and parcel of commitment to a way of life that embodies the very concept of dying for the sake of others, namely our military. For that reason, Memorial Day is as much about the living as the dead. The living are those who have benefited from that sacrifice like me; and those who are pledged to offer their lives if and when necessary, namely our men and women in uniform.
Part of the problem of understanding the depth and meaning of that act of selflessness is simply comprehending the entire scale of the sacrifice, starting from our Civil War.
“Last night, when I spoke with you about the fall of Rome, I knew at that moment that troops of the United States and our Allies were crossing the Channel in another and greater operation. It has come to pass with success thus far.
“And so, in this poignant hour, I ask you to join with me in prayer:
“Almighty God: Our sons, pride of our nation, this day have set upon a mighty endeavor, a struggle to preserve our Republic, our religion, and our civilization, and to set free a suffering humanity.
“Lead them straight and true; give strength to their arms, stoutness to their hearts, steadfastness in their faith.
Almighty God, our heavenly Father, in whose hands are the living and the dead: We give thee thanks for all thy servants who have laid down their lives in the service of our country. Grant to them thy mercy and the light of thy presence; and give us such a lively sense of thy righteous will, that the work which thou hast begun in them may be perfected; through Jesus Christ thy Son our Lord. Amen.
Blessed is he who considers the poor!
The Lord delivers him in the day of trouble;
the Lord protects him and keeps him alive;
he is called blessed in the land;
thou dost not give him up to the will of his enemies.
The Lord sustains him on his sickbed;
in his illness thou healest all his infirmities.
Question: How are you doing? Answer: busy… how many times have you heard that? How many times have you said that?
As a pastor, Eugene Peterson is the voice in the back of my head. When I experience challenges in my vocation, my sense of direction, or conflict in my understanding of my role as a pastor, I usually hunt around for what Peterson would say to my situation. He nearly always has the wisdom I’m looking for, and he never lets me off the hook.
Peterson’s vision of the Unbusy pastor has become the paradigm that I’m chasing. Busyness kills the pastoral vocation....Peterson’s probing question is essentially this: If I was not busy making my mark in the world and not busy doing what everyone expects me to do, what would I actually do as a pastor?
Anxiety is the most prevalent psychiatric problem of our time. It is also one of the biggest puzzles. Decades of research have gone into probing the mysteries of anxiety and we are still, in many ways, fumbling in the dark. It’s largely inconclusive. Even with my arsenal of CBT techniques, I have runs of days when I have to re-teach myself. During these times I feel constantly nauseated, bloated, without appetite. I feel as if my skin is a translucent green, my guts full of pond scum. I’m convinced people must be able to see my malaise. It can be hard to pull back from these “blips”. Sometimes I do feel as if I’m going back to square one; locked in a vicious cycle of physical pain and churning negative thought, each exacerbating the other.
People have asked me, puzzled, how I can be so good at dealing with “big stuff”, but then find it tricky to leave the house on days when I’m feeling really anxious. It’s a good question. I have sailed through hectic deadlines in offices with only the faintest dapple of sweat on my upper lip. I’ve interviewed shirty celebrities and not felt my colon flutter.
When I have to keep it together, because there’s simply no other option, I often can. All that strength and resolve seem miles away on the days when I wake up feeling anxious. During some of my worst panic attacks I have fantasised about being knocked over by a truck or having a scaffolding pipe drop on my head, to escape the feeling. I had one on my bike once and thought about how easy it’d be to swerve into oncoming traffic.
Those who have experienced panic attacks will know what that desperation for an off switch feels like...."
In a column a few weeks ago, I offered “a confession of liberal intolerance,” criticizing my fellow progressives for promoting all kinds of diversity on campuses — except ideological. I argued that universities risk becoming liberal echo chambers and hostile environments for conservatives, and especially for evangelical Christians.
As I see it, we are hypocritical: We welcome people who don’t look like us, as long as they think like us.
It’s rare for a column to inspire widespread agreement, but that one led to a consensus: Almost every liberal agreed that I was dead wrong.
“You don’t diversify with idiots,” asserted the reader comment on The Times’s website that was most recommended by readers (1,099 of them). Another: Conservatives “are narrow-minded and are sure they have the right answers.”
Behind the scenes, this development alarmed church elders. They understood the potential for the church to end up being divided amid the nation's polarised politics.
So work began to find consensus between the candidates and when a pre-election deal could not be struck, according to reporters who were tracking the poll and were in touch with delegates, word was quietly sent out to delegates that they should pick a compromise candidate.
That is how Jackson Nasoore ole Sapit, the Bishop of Kericho and a member of the Maasai community, which is not directly implicated in the major tussle of Kenya's "high politics," emerged as favourite and eventually took the main seat.
I should say here I am a happy, even-keeled soul. If this were the Middle Ages, I would be in a book under the heading “The Four Humors: Sanguine/Phlegmatic.”
Therefore, it was very unsettling to suddenly feel like a boat being tossed on the waves. I wasn’t sad, I wasn’t frightened—I just had too many feelings. I decided to buy a Dallas Willard book to read anthropologically, of course. I read his Hearing God. I cried. I bought Lewis Smedes’s My God and I. I cried. I bought Sara Miles’s Take This Bread. I cried. It was getting out of hand. You just can’t go around crying all the time.
At this point, I reached a crossroads. I sat myself down and said: Okay, Nicole, you have two choices. Option One: you can stop reading books about Jesus. Option Two: you could think with greater intention about why you are overwhelmed by your emotions. It occurred to me that if Option Two proved fruitless, I could always return to Option One. So I emailed a friend who is a Christian, and I asked if we could talk about Jesus.
O God, the God of all goodness and of all grace, who art worthy of a greater love than we can either give or understand: Fill our hearts, we beseech thee, with such love toward thee that nothing may seem too hard for us to do or to suffer, in obedience to thy will; and grant that thus loving thee, we may become daily more like unto thee, and finally obtain the crown of life which thou hast promised to those that love thee; through Jesus Christ our Lord.
He was praying in a certain place, and when he ceased, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” And he said to them, “When you pray, say:
“Father, hallowed be thy name. Thy kingdom come. Give us each day our daily bread; and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation.”
And he said to them, “Which of you who has a friend will go to him at midnight and say to him, ‘Friend, lend me three loaves; for a friend of mine has arrived on a journey, and I have nothing to set before him’; and he will answer from within, ‘Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything’? I tell you, though he will not get up and give him anything because he is his friend, yet because of his importunity he will rise and give him whatever he needs. And I tell you, Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened. What father among you, if his son asks for a fish, will instead of a fish give him a serpent; or if he asks for an egg, will give him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”
A distinguished man of religion stood up on May 26th in one of London’s most prestigious locations. He urged his listeners (who were mostly co-religionists, but also included great-and-good figures from many other faiths) to ponder some of the dilemmas of our times: for example, should society’s future direction be left to the free interplay of goods and ideas, or should the state take the leading role in healing our collective wounds? The answer, he concluded, was both approaches were deeply flawed. Neither the market nor the state would save the Western world unless its citizens rediscovered a sense of the common good rooted in deep cultural memories.
What’s so unusual about any of that, you might ask. Isn’t that the kind of stuff you would expect a religious leader to say? Actually, it is rather unusual for a Western champion of faith to strike that note in a public forum, and the interesting question is why.
As it turns out, the religious leader in question featured in Erasmus quite recently, but his receipt of one of philanthropy’s most renowned awards (the Templeton Prize, which acknowledges those who "affirm life’s spiritual dimension") seems a good enough reason to mention him again. He is Lord Jonathan Sacks, a former chief rabbi of Britain and the Commonwealth and prolific author, most recently on religion and violence.
Like other graduates of Wake Forest University’s School of Divinity, Adam Plant walked onstage earlier this month to accept a diploma and a hug from Dean Gail O’Day.
Unlike them, his journey to the Master of Divinity degree took a significant detour.
Three years ago when he began his studies, Adam was a North Carolina woman with a desire to plumb the intersection of faith and sexuality. By the time of the graduation ceremony, Plant had found acceptance and peace as a man.
“Coming out to myself was, I think, one of the hardest things I ever did,” he said. “I think I was most afraid of being wrong. What if I am crazy? What if this is wrong?”
of course, it is meant to be provoking: God Is No Thing – the title of Rupert Shortt’s very condensed new book. “The Creator represented in orthodox teaching is not a thing, or any part of reality as we understand it,” he says.
It is true that, if you made a catalogue of all the things in the universe, God would not be listed, but he is certainly real, more real than any thing. He is, if you like, pure act, indeed, someone went as far as to say he is a verb rather than a noun. But what kind of reality does he have?
One word that is attached to the reality of God is transcendent – he is like goodness and truth and life, only more so. But as Rupert Shortt, the religion editor at the TLS, reminds us, God is also, in the words of St Augustine of Hippo, closer to us than we are to ourselves. That closeness is sometimes called immanence, though it is nothing like the windy imaginings of Hegel, who need not come into this conversation.
Shortt wishes to make God’s lack of thinginess part of the Christian response to the New Atheism....
It’s no longer news that Western culture has undergone a dramatic sea change in its attitude toward homosexuality. Less often noted is where a key impetus for this change has come: the power of narrative.
But in order to arrive at its full meaning, we must suppose that David felt an inward struggle and opposition, which he found it necessary to check. Satan had raised a tumult in his affections, and wrought a degree of impatience in his mind, which he now curbs; and he expresses his resolution to be silent. The word implies a meek and submissive endurance of the cross. It expresses the opposite of that heat of spirit which would put us into a posture of resistance to God. The silence intended is, in short, that composed submission of the believer, in the exercise of which he acquiesces in the promises of God, gives place to his word, bows to his sovereignty, and suppresses every inward murmur of dissatisfaction.
Sovereign and holy God, who didst bring John Calvin from a study of legal systems to understand the godliness of thy divine laws as revealed in Scripture: Fill us with a like zeal to teach and preach thy Word, that the whole world may come to know thy Son Jesus Christ, the true Word and Wisdom; who with thee and the Holy Spirit livest and reignest, ever one God, in glory everlasting. Amen.
O Lord, heavenly Father, in whom is the fullness of light and wisdom: Enlighten our minds by thy Holy Spirit, and give us grace to receive thy Word with reverence and humility, without which no man can understand thy truth; for the sake of Jesus Christ our Lord.
Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;
To the end that [my] glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.
The tears streamed down Alix Idrache's face. In the photograph, the streaks reach almost to the high collar of his gray dress uniform.
The moment, captured by a military photographer Saturday during commencement exercises at the U.S. Military Academy at West Point, N.Y., marked the culmination of a journey that began in 2009, when Idrache came to Maryland from his native Haiti, barely able to speak English.
Now 24, he graduated at the top of his class in physics, was commissioned a second lieutenant in the Army, and is headed to Alabama to train as a helicopter pilot.
Read it all and absolutely, positively do not miss the picture.
New Yorkers strolling through Chinatown in downtown Manhattan last Sunday might have noticed an unusual flurry of activity: Jewish men and women, a rabbi in a clerical gown, and a color guard gathering in graveyard tucked away behind a wrought-iron fence. Members of the New York synagogue Shearith Israel, the oldest Jewish congregation in North America, were visiting their historic cemetery at Chatham Square.
In an annual ritual ahead of Memorial Day, they were there for a ceremony that few other synagogues in America could perform: honoring the members of their congregation who had fought in the Revolutionary War.
For Shearith Israel, where I am the rabbi, what is most striking is not that its history stretches back to the Colonial period, but rather that so many of its congregants sided with George Washington against England. New York was known as a Tory stronghold: When English forces expelled Washington’s troops from the city, King George III’s soldiers were greeted with a “Declaration of Dependence” signed by hundreds of New Yorkers, declaring their allegiance to Great Britain.
In fact, God’s prospects look a lot better than mammon’s. Projections from the Pew Research Center show that by 2050 Christians will have grown to near 2.9 billion and Muslims to 2.8 billion. With the oil price still low, the property bubble reaching pop, and many economists predicting yet another stock market crash, I’d say that God is holding up pretty well against his old enemy. Moreover, even the heartlands of the new atheism are not future proof against religious revival. On boats throughout the Mediterranean, growing numbers of religious poor are risking everything to make the journey to Europe to share in the wealth we have long been hoarding. In the Calais refugee camp, for example, it feels obvious that this is also a battle between makeshift cardboard churches and mosques and a secular France that is totally puzzled by the resurgence of religious values it has sneered at for centuries. From the favelas of Brazil, to the Mothers’ Union of the sub-Saharan Bible belt, to the archipelago Islam of Indonesia, the poor go for God. And they have more children. Europe will be 10% Muslim by 2050.
Christianity is currently dying in Europe and the US may gradually follow suit. Pew Research predictions have US Christianity declining from three-quarters today to two-thirds in 2050. But Christianity has been around for centuries, and it remains by far the largest ideological collective the world has ever known. This hasn’t died at all. It has simply shifted its global centre of gravity south and east. And the future is China. What has died in Europe is the cosy link between church and state that was first established by the Emperor Constantine. And good riddance. For this link confused the issue, long associating God with the ruling class. With that gone, God is once again released to have a preferential option for the poor. Don’t let this local atheist lull fool you. Religion remains the future.
Only two per cent of Anglicans in England and Wales are converts, a new study suggests.
The director of the Benedict XVI Centre at St Mary’s University, Twickenham, Dr Stephen Bullivant, has gathered statistics on religious affiliation from the annual British Social Attitudes surveys. His report, Contemporary Catholicism in England and Wales, launched on Tuesday in the House of Commons, deals mainly with the Roman Catholic Church, but looks at other denominations for comparisons.
His deduction is that, in a group of 100 Anglicans, 93 will have been brought up as such, five will have started life in another Christian denomination, and only two would have belonged to no religion. (The sample group was 1681 Anglicans.)