The Editors

JAILS ARE NOT nice places. There is little to dampen the sheer terror of being closed in, locked down, and utterly vulnerable. Now imagine getting booked into county jail while pregnant. Journalist Beatrice M. Spadacini writes this month on moms giving birth and raising children while incarcerated or entangled in the carceral system. These stories call to mind Junia, the only woman whom Apostle Paul identifies as “in prison with me” and who was “in Christ before I was” (Romans 16:7). Christians are continually instructed to make alliances across the cell blocks and over the prison walls. Dwayne David Paul’s commentary on convict labor elevates the usefulness of those alliances today for strengthening worker’s rights and defending the dignity of all.

Sojourners had a wonderful in-person retreat this spring in Washington, D.C. Our gathering of editorial colleagues from California, Washington, Georgia, New Jersey, and D.C. sparked creativity, deepened commitment and community, and increased our love and respect for one another and our readers. Unfortunately, we also shared COVID — so we delayed the printing of this issue by a week to allow for rest and healing. (Hopefully, you didn’t notice.)

ENGLISH MYSTIC JULIAN of Norwich had a busy 24 hours on May 13, 1373, during which she experienced a series of vivid and visceral visions. At a time when the church preached that suffering was God’s punishment on sinful people, Julian interrogated the crucified Christ: “Lord, how can all be well when great harm has come, by sin, to your creatures?” Jesus replies to her, “I am able to make all things well and I shall make all things well.” In this issue, reviewer Ezra Craker and columnist Sarah James draw on Julian’s wisdom for our own time.

Class Over Race

In Trash: A Poor White Journey, chaplain Cedar Monroe explores the complex dynamics of being poor and white in the U.S. Grounded in liberation theology, the author ultimately calls communities to embrace multiracial solidarity and reject “the empty promises of white supremacy.” Broadleaf

AT FIRST GLANCE, the congruence of Valentine’s Day and the beginning of Lent seems, well, incongruent. The first is culturally associated with hearts and chocolates, the latter with fasting and spiritual examination. But it turns out that the two have some deep overlays. The Feast of St. Valentine honors a third-century bishop who defied the Roman emperor and married young couples in secret, for which he was imprisoned and later executed, and for which he is remembered as the patron saint of love.

WE BEGIN PLANNING each issue of the magazine months in advance, and this edition was no exception. Our conversations about Christian nonviolence last summer were rooted in our long history of wrestling with questions of how to put our biblical faith into practice in the face of challenging, real-world problems. Our goal, as always, is to offer a word that is both “timeless and timely,” and the combination of John Dear’s biblical reflection on Mary’s role as a “teacher of nonviolence” and our interview with Palestinian peacemaker Ali Abu Awwad seemed exactly that.

As we go to press, violence again erupts in the Holy Land. In the season of Advent, we prepare for the birth of the Prince of Peace in a rough shelter in a Palestinian village and hear again God’s ancient promises first given to the Hebrew people. But all is not calm in Bethlehem, Jerusalem, Gaza, or Ashkelon. The agitations of injustice and fear have turned a season of dreams into one of nightmares.

For a decade or so, beginning in the 1970s, members of the intentional Christian community that founded Sojourners magazine practiced a form of economic sharing we called the “common pot” — all our income was pooled for the good of the whole community. In doing so, we sought to model ourselves after the practices of the early Christian church, the first followers of Jesus, as described in Acts 2 and 4 — “All who believed were together and had all things in common” (Acts 2:44); “Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common” (Acts 4:32).

FOR MATTHIAS ROBERTS, and many others, growing up in the church was a traumatic experience. His childhood churches, he writes in our cover feature, were “filled with people who weren’t afraid to tell me I needed to become straight for God to save me from hell.” The effect of such “adverse religious experiences,” as Roberts explains, goes far beyond the immediate harm done to individuals in these settings and can linger deep into their adult lives. That trauma can be triggered by any church experience, even in a supposedly safe and affirming context — another reminder that what happens in any branch of the body of Christ affects the integrity and witness of the whole of the church.

Journalist Gabriel Pietrorazio writes about another kind of church-related trauma, that stemming from what Pope Francis called the “cultural destruction and forced assimilation” of residential schools, often church-run, that many Indigenous people in the U.S. and Canada were made to attend. While there isn’t a clear or easy map to healing for the survivors of religious trauma, one necessary component is the presence of a loving, compassionate community — it’s not a journey to be undertaken alone.