Twenty-year-old Wilfredo “Cusi” Pantaleon Zamora was more at peace than he’d been in a while.

After spending the last four months serving the U.S. Army in Vietnam, he’d finally found a Catholic church.

On July 1, 1968, he wrote a letter home to his parents in Miami, Fla. He told them he had just enjoyed a day off when he attended mass and was able to confess and receive communion. It was a shred of normalcy among the chaos of war.

At the end of his letter, he sent love and kisses to his mom and dad and to his brother and sisters. Before that letter ever reached them overseas, he was dead.

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One from the Zachary Taylor National Cemetery in Louisville, Kentucky may be found here.

Check all of them out there.

Stars cut from worn-out U.S. flags will be handed out on Memorial Day to men and women in the military and veterans as part of a campaign called Stars For Our Troops that recognizes service to country.
Susan Wells, who started the project, collects discarded and damaged U.S. flags and removes the stars. Each one is washed and pressed, then placed in a small bag with a note that reads: “I am part of our American flag that has flown over a home in the U.S.A. I can no longer fly. The sun and winds have caused me to become tattered and torn. Please carry me as a reminder that you are not forgotten.”
The stars are distributed at events such as Memorial Day parades and through the group’s website at www.starsforourtroops.org.

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I caught this one this morning as I continue to regroup from the recent knee replacement surgery–watch it all.

Church of England leaders have accepted the need to be “hospitable” to other faiths within any future service at Westminster Abbey, in order to reflect the spiritual diversity of modern Britain.

The Church has resisted calls for a multi-faith service in recent years, preferring to stress that the Christian nature of the coronation is preserved by law.

Senior church figures told this newspaper that it was now accepted that other faiths should be recognised within the coronation service for the first time.

It will not, however, be a “multi-faith” service in the sense of a ceremony that treats all faiths as equal.

Read it all and there is more there.

…all this elite pressure wouldn’t have worked even ten years ago, and certainly not twenty or thirty years ago. How could what then seemed a settled conviction about sexuality (or prejudice, if you wish) disappear so fast?

[ Brendan ] O’Neill has an answer, which seems to me correct. The non-elites proved susceptible to such pressures for a reason, he notes. “The fragility of society’s attachment to traditional marriage itself, to the virtue of commitment, has also been key to the formulation of the gay-marriage consensus. Indeed, it is the rubble upon which the gay-marriage edifice is built.”

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In Game of Thrones we’re shown a world of medieval technology, accoutrement, and honorifics, but without chivalry (some lame pretense is made here and there, but it plays no part even in the life of the nobility, and the tale is told solely through their eyes) because there is no Christ to inspire it and no Church to encourage it. The denizens of the land claim a belief, of whatever sort, in “the gods,” who are never specified, whose mythology is never told, and of whom worship seems virtually nonexistent. The latter is the one significant breach with real-world paganism, which always involved true belief and often extravagant liturgics. There is also (as there was with Rome) a most implausible dearth of numinous awe for the natural world. One may have to pledge one’s son in marriage to the daughter of the castle-holder controlling a vital river crossing in order to get one’s army across, but of the necessity of offering a she-goat or woodcock to the river god himself in order to be granted safe passage there is nary a trace.

This is a significant oversight and makes the world a more modern one that the filmmakers should be comfortable with. Nevertheless, we are presented a generally accurate (for Hollywood) portrayal of what theologian David Bentley Hart calls the “glorious sadness” of ancient paganism in which life was short, or at least wildly precarious, and relatively meaningless while it lasted, and death both all too common and all too horrid to contemplate. Pleasures were to be grasped in whatever form they may be readily at hand, and whether they involved cruelty or kindness was a matter of relative taste. Joy may flit briefly by, but only in such a manner and measure as to enhance the agony of its loss and the poignancy of its ephemerality.

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As the Prime Minister knows, I am very suspicious that behind the plans to change the nature of marriage, which will be debated in the House of Lords within the next two months there lurks an aggressive secularist and relativist approach towards an institution that has glued society together for time immemorial. By dividing marriage into religious and civil the government threatens the church and state link which they purport to support. But they also threaten to empty marriage of its fundamental religious and civil meaning as an institution orientated towards the upbringing of children.

If this is not enough, the legislation fails to provide any protection for religious believers in employment who cannot subscribe in conscience to the new meaning of marriage. There will be no exemptions for believers who are registrars who can expect to be sacked if theycannot, in all conscience, support same-sex marriage. Strong legal opinion also suggests that Christian teachers, who are required to teach about marriage, may face disciplinary action if they cannot express agreement with the new politically-correct orthodoxy.

The danger I believe that the government is courting with its approach both to marriage and religious freedom, is the alienation of a large minority of people who only a few years ago would have been considered pillars of the community.

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One September day in eighth grade, when he was walking home from school, Mike saw his maternal grandfather, Charlie Wesson, pull up beside him in a car. Wesson had always been there for Mike, attending his games, winking when he faked a fever in grade school so they could spend the day together. This time, the news was bad. He needed to go home, immediately.

Young Mike saw a crowded house and knew something was wrong. His father had died of a heart attack after hip surgery. A short and difficult life was over, at 43, but the son thought largely about his mother. His parents were not married anymore, but he knew her life would change, too.

“I just felt like I had to pick myself up and my mom up,” he said. “It was a very tough time for her. I felt like I was trying to take control of my life and not rely on other people to do things for me.”

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On Jan. 22, 1899, Pope Leo XIII sent Cardinal James Gibbons of Baltimore, leader of the American hierarchy, a document in the form of a letter whose opening words in Latin were Testem Benevolentiae (In Witness to Good Will). “It is clear, our beloved son,” Pope Leo wrote, “that those opinions that, taken as a whole, some designate as ”˜Americanism’ cannot have our approval.”

Appalled, Cardinal Gibbons held up the document’s release in the United States for a week, until the publication of excerpts originating overseas forced his hand and moved him to give it to The Baltimore Sun. In a letter to a friend, the cardinal called it “very discouraging ”¦ that the American Church is not understood abroad.”

But the bishops of the Milwaukee province, a center of German-American Catholicism, said the errors condemned by Pope Leo were real.

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After 87 years, the University Baptist Church of Coral Gables, Fla., recently shed its name for something it felt was more forward looking – Christ Journey.

It was following the lede of First Baptist Church of Perrine, Fla., which dropped the name it had held for 89 years in favor of Christ Fellowship.

Coral Baptist Church of Coral Springs, Fla., relaunched itself in 2006 as Church By the Glades.

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Midway through the second half of a close and pivotal game against Texas Southern during the 1967 football season, Coach Eddie Robinson’s Grambling team mounted a drive. It ended abruptly when Grambling’s center threw a forearm at the nose tackle who had been dominating him. A referee penalized Grambling and ejected the center from the game.

When the center, Thomas Ross, reached the sideline, Robinson was waiting. Yet he did not strike Ross. He did not curse him. He did not even shout at him. Instead, in controlled, staccato bursts, he delivered a lesson about character and teamwork.

“You have satisfied yourself,” Robinson said. “You got him back. But we told you about stability and self-control. Now you think about us. We don’t have a center, and we got to play the rest of the game.” Robinson motioned to the other players, standing on the sideline or sitting on the bench. “Look at what you did. Look at the people you let down.”

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Pakistanis went to the polls in high numbers on Saturday, in a vote that carried the historic prospect of the country’s first fully democratic political cycle despite being carried out under threat of fresh violence from Taliban insurgents.

A bomb in the southern port city of Karachi killed at least 11 people, doctors said, offering an ominous start to the day following Taliban threats to dispatch suicide bombers to targets across the country. And intensifying claims of vote irregularities in Karachi raised the prospect that some of the vote would be invalidated in the country’s largest metropolis.

But in several cities the turnout was very strong, supporting predictions of unusually high voter participation. Long lines remained at many polling places well into the evening, leading to the announcement that the formal poll-closing time would be extended by an hour, to 6 p.m. local time, and that even then lines would not be cut off.

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The two men grew up on separate continents, speaking their own languages. One was not yet 20; the other was bearing down on 100.

Yet within half an hour of meeting each other this week for the first time, Henry Kabiyona and Sol Rosenkranz knew each other’s stories before the words reached their lips.

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ir Alex Ferguson will step down as Manchester United manager at the end of the season after 26 years in charge.

The Scot, 71, has won 38 trophies for the club and will now become a director and ambassador.

His haul includes 13 league titles, two Champions League crowns, five FA Cups and four League Cups.

“The decision to retire is one that I have thought a great deal about. It is the right time,” Ferguson said.

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We are becoming a society in which “choice” and self-defined identities trump once-common values and traditional beliefs. But contrary to the rhetoric of its defenders, this shift is not a simple advance for freedom. The privileging of “choice” above all else in fact requires re-engineering the human person and society as a whole, and this will inevitably involve a great deal of coercion.

Wesley J. SmithThis shift, if it didn’t begin with Roe v. Wade, could be said to have been dramatically accelerated by it. Despite continuing opposition by over 50 percent of the American people, abortion is now universally available, in some places through the ninth month. Two states have legalized assisted suicide for the terminally ill””once strictly prohibited by the Hippocratic Oath. Now, some doctors actively collaborate in lethally overdosing their patients.

Advocacy for legalizing “after birth” abortion””e.g., infanticide””as a natural extension of the abortion right is growing more prominent, and not just among acolytes of Princeton’s Peter Singer. A Florida Planned Parenthood representative, opposing a bill that would require medical treatment for an infant who survives abortion, said the choice to care for the child should be a private one made between a mother and her doctor.

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What Falstaff represents is nothing more or less than life: life itself, life as such, the sheer indomitable fact of being alive. That is why Falstaff is so fat – he is larger than life, more human and more alive than ordinary mortals. When Hal points out that the grave gapes for Falstaff “thrice wider than for other men,” it is true symbolically as well as literally. No ordinary grave could hold Jack Falstaff, for he is no ordinary mortal. He is large, he contains multitudes. When old Falstaff condescendingly tells the Lord Chief Justice, “You that are old consider not the capacities of us that are young,” we feel the truth of it in our very bones. Falstaff’s body might be “blasted with antiquity,” as the Chief Justice replies, yet nobody is younger than he. He is young because he is youthfulness itself, the very energy and drive of life.

Nonetheless, in the final scene, a scene that has scandalised generations of playgoers and critics, Hal banishes his friend Jack Falstaff. Our minds recoil from the thought of it – even though, objectively speaking, Falstaff deserves everything he gets. It is not just that we like Falstaff and want things to turn out well for him. It is that this rejection of Falstaff seems like a rejection of life – an incomprehensible, nonsensical act. As Falstaff himself has intimated, to reject him is to reject everything: “Banish plump Jack, and banish all the world.”

But perhaps the point of this difficult scene is just to show that Falstaff can be rejected. For all his irresistible charm, it is still possible to turn him away. The significance of the last scene is that it makes comedy more vivid by revealing its limits.

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That was a memorable day to me, for it made great changes in me. But, it is the same with any life. Imagine one selected day struck out of it, and think how different its course would have been.

Charles Dickens (1812-1870), Great Expectations, Chapter 9

Leopold Engleitner, the oldest known survivor of the Nazi concentration camps, has died at the age of 107, his biographer said.

Engleitner, a conscientious objector whose life was documented in the book and film “Unbroken Will”, was imprisoned in the Buchenwald, Niederhagen and Ravensbrueck camps between 1939 and 1943.

He refused to renounce his Jehovah’s Witness faith to win his freedom but was eventually released, weighing just 28 kilograms (62 pounds), on condition that he agree to spend the rest of his life working as a slave agricultural labourer.

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It was left to Cambridge to right the [Oxford] injustice, and in the early Fifties to bestow a newly created chair. In the meantime, Lewis, like his colleague Tolkien, had created a series of imaginative stories. The Chronicles of Narnia were works of keen imagination, appealing alike to many children and perceptive adults. They echoed the incarnation of Christ, his death and resurrection, and have enjoyed a mass-revival in the United States in recent years, where they have been responsible for creating a new kind of Christianity: what might be called educated evangelicalism. This is a remarkable and valuable phenomenon, and gives Lewis a high rank among writers on religion, alongside Wesley and Newman.

He deserves his lasting appeal, and for three reasons. First he was immensely well- read, delving into every corner of English literature with intelligence and sympathy, and squeezing from it moral qualities which had been hitherto unsuspected in many works. Second, he had an enviable clarity, so that his meaning, even when making rarefied distinctions, always leaps from the page. Thirdly, he had excellent judgment in both literature and theology, and combined them both in fascinating books which never condescend and are always a pleasure to read. Alister McGrath gives us much food for thought in this dutiful, sound and worthy book.

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While [Dr. Gregory] McGriff says he is forced to do things most other doctors wouldn’t necessarily do, he also notes that the disparity ”” while seeming unfair ”” has served up a bit of sweet irony: It has helped make him a better doctor. At a time when cost-cutting and understaffing place pressure on physicians to move swiftly through their rounds, McGriff adopted a bedside manner to earn a patient’s trust that has now become his signature at Rutherford Regional hospital.

“I make a point to do something that many of my partners don’t do ”” most physicians don’t do anymore. I sit,” McGriff says. “I sit in the room, and I ask the patient to tell me their story. I’m really interested in these stories, by the way, and every client I meet has a very interesting story.

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In the thirty or so years that I have been following EU affairs ”“ or is it nearer 35 years now since I studied in French literature in Paris, and German philosophy in Mainz ”“ I have never seen ties between Europe’s two great land states reduced so low.

The French Socialist Party crossed a line by lashing out at Chancellor Angela Merkel in person. It is one thing to protest “German austerity”, it is quite another to rebuke the “selfish intransigence of Mrs Merkel, who thinks of nothing but the deposits of German savers, the trade balance recorded by Berlin and her electoral future”.

There is no justification for such an ad hominem attack. German policy is indeed destructive, but that is structural. It is built into the mechanisms of EMU and the anthropological make-up of the enterprise.

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[BOB] FAW: Now the former law school dean and distinguished legal scholar has written a most unusual book: “Baseball as a Road to God.” That’s right, baseball.

[John] SEXTON: The similarities between baseball and religion abound. The ballpark as cathedral; saints and sinners; the curses and blessings. But then what I’m arguing is beyond that surface level, there’s a fundamental similarity between baseball and religion which goes to the capacity of baseball to cause human beings, in a context they don’t think of as religious, to break the plane of ordinary existence into the plane of extraordinary existence.

FAW: John Sexton says that what happens here is more than just a game””that it reveals a dimension beyond the eyes and mind letting us, in his words, “see through to another, sacred space”””what John Sexton calls “the ineffable.”

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Donald Kagan is engaging in one last argument. For his “farewell lecture” here at Yale on Thursday afternoon, the 80-year-old scholar of ancient Greece””whose four-volume history of the Peloponnesian War inspired comparisons to Edward Gibbon’s Roman history””uncorked a biting critique of American higher education.

Universities, he proposed, are failing students and hurting American democracy. Curricula are “individualized, unfocused and scattered.” On campus, he said, “I find a kind of cultural void, an ignorance of the past, a sense of rootlessness and aimlessness.” Rare are “faculty with atypical views,” he charged. “Still rarer is an informed understanding of the traditions and institutions of our Western civilization and of our country and an appreciation of their special qualities and values.” He counseled schools to adopt “a common core of studies” in the history, literature and philosophy “of our culture.” By “our” he means Western….

Mr. Kagan offers another explanation. “You can’t have a fight,” he says one recent day at his office, “because you don’t have two sides. The other side won.”

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Mr. [Reed] Hastings said he realized that the company’s attempt to both raise prices and separate into two companies, one the legacy DVD-by-mail business and the other the up-and-coming broadband streaming business, was trying to do too much too fast. Angry subscribers abandoned the company in droves (800,000 in the fourth quarter of 2011 alone), revenue missed estimates and the stock plunged.

“I messed up,” Mr. Hastings wrote in an unusually forthright September 2011 blog post. Citing the precedents of AOL and Borders Books, which struggled or failed to make the digital transition, “my greatest fear at Netflix has been that we wouldn’t make the leap from success in DVDs to success in streaming.” But in the rush to accelerate the transition, he wrote, “In hindsight, I slid into arrogance based upon past success.” He also made a video apology.

Mr. Hastings said he didn’t expect the apology alone to “turn it around,” adding, “I wasn’t naïve enough to think most customers care if the C.E.O. apologizes, but I thought it was honest and appropriate.”

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Listen to it all (about 20 minutes). Those of you who are preachers, please note: this is a model of how to tell a story. It is heartwarming, hilarious, and oh so wonderful because it is true–you could not make this up if you tried–KSH (Hat tip: EDH).

In ways both big and small, both fleeting and transformational, this time simply felt different.

On the lawn of the First Baptist Church in the Jamaica Plain neighborhood of Boston, Eve Nagler stood at a prayer vigil two days after terrorists attempted to shred the joy of Boston’s biggest day with nails and BB’s and bits of hurtling metal.

This, she knew, was not 9/11 ”“ the scale, the shock, the fear were nothing like people had felt 12 years ago. Yet something else had shifted, too ”“ something perhaps less easily definable but no less palpable to many of those at the vigil and across the suburbs that bound themselves together as “Boston Strong.”

There was a calm, not only in the streets but in raw and wounded hearts.

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It’s hardly a new prediction””we’ve been hearing it for years. Gay marriage is a slippery slope! A gateway drug! If we legalize it, then what’s next? Legalized polygamy?

We can only hope.

Yes, really. While the Supreme Court and the rest of us are all focused on the human right of marriage equality, let’s not forget that the fight doesn’t end with same-sex marriage. We need to legalize polygamy, too. Legalized polygamy in the United States is the constitutional, feminist, and sex-positive choice. More importantly, it would actually help protect, empower, and strengthen women, children, and families.

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Oklahoma Episcopal Bishop Edward J. Konieczny, who once strongly opposed stricter gun control laws, is changing his views.

Konieczny will participate Sunday at Trinity Episcopal Church in an adult forum on gun control titled “The Thin Line Between God and Guns.”

A former police officer, Konieczny discussed his changing views on gun control in a recent CNN Belief Blog that drew national attention.

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magine two teams with more than a thousand competitors on each side. Imagine a playing field that stretches three miles from goal to goal. And imagine a single ball that both sides are fighting over.

That is Shrovetide Football, which is played each year over two days in Ashbourne, England between members of the town. In his documentary Wild In The Streets, Peter Baxter tells the story of the game that has been played for centuries.

Read it all and take the time to watch the official trailer video.