august 2000

The election of the elders of an evangelical church is usually an uncontroversial, even unifying event. But this summer, at an influential megachurch in Northern Virginia, something went badly wrong. A trio of elders didn’t receive 75 percent of the vote, the threshold necessary to be installed.  

“A small group of people, inside and outside this church, coordinated a divisive effort to use disinformation in order to persuade others to vote these men down as part of a broader effort to take control of this church,” David Platt, a 43-year-old minister at McLean Bible Church and a best-selling author, charged in a July 4 sermon.

Platt said church members had been misled, having been told, among other things, that the three individuals nominated to be elders would advocate selling the church building to Muslims, who would convert it into a mosque. In a second vote on July 18, all three nominees cleared the threshold. But that hardly resolved the conflict. Members of the church filed a lawsuit, claiming that the conduct of the election violated the church’s constitution.

Who can get pregnant? It sounds like a trick question. For centuries, English speakers have talked about “pregnant women” without a second thought, but a vocal and growing movement wants to replace that phrase with the more inclusive pregnant people. And because the United States hasn’t yet found an issue it can’t turn into a polarized debate, a partisan divide has already formed. The received wisdom is now that a good liberal should always say “pregnant people,” if only because it upsets Tucker Carlson.

I disagree. Language evolves, and inclusion for transgender people matters. But for now I will keep using pregnant women in almost all circumstances.

Pregnant people is a relatively new phrase. Google’s Ngram viewer, which trawls English-language books dating back to 1800, finds absolutely no trace of it before 1978, and a sharp spike in the past decade. It now appears in CNN headlines, Planned Parenthood advice, Washington Post columns, and CDC guidelines on COVID-19 vaccination. Its usage reflects a growing awareness that not everyone who gets pregnant defines themselves as a woman—transgender men and nonbinary people can give birth too. (Nonbinary is itself a very recent coinage; the usage examples given in Merriam-Webster’s dictionary date back only to 2015.) Using more inclusive language, the American Civil Liberties Union’s deputy legal director, Louise Melling, recently told my colleague Emma Green, “should do a fair amount of work to help address discrimination. If we talk about ‘pregnant people,’ it’s a reminder to all of us to catch ourselves when we’re sitting in the waiting room at the GYN that we’re not going to stare at the man who’s there.”

Ivermectin is an antiparasitic drug, and a very good one. If you are infected with the roundworms that cause river blindness or the parasitic mites that cause scabies, it is wonderfully effective. It is cheap; it is accessible; and its discoverers won the Nobel Prize in 2015. It has also been widely promoted as a coronavirus prophylactic and treatment.

This promotion has been broadly criticized as a fever dream conceived in the memetic bowels of the internet and as a convenient buttress for bad arguments against vaccination. This is not entirely fair. Perhaps 70 to 100 studies have been conducted on the use of ivermectin for treating or preventing COVID-19; several dozen of them support the hypothesis that the drug is a plague mitigant. Two meta-analyses, which looked at data aggregated across subsets of these studies, concluded that the drug has value in the fight against the pandemic.

In 1999, Karen Knierman picked up a free mug at her first big astronomy conference, just before she started grad school. It bore the logo of an ambitious observatory, designed to peer at the most distant galaxies in the universe: NGST, short for Next Generation Space Telescope. The mug was on Knierman’s desk in 2002 when NASA made a surprise announcement: NGST was going to become JWST, after James Webb. Knierman sipped from her suddenly out-of-date mug and wondered, Who?

That was the prevailing reaction among scientists at the time. Webb, who died in 1992, was more of a behind-the-scenes manager than a space-science star; he had served as NASA’s second administrator, in the 1960s, during the run-up to the Apollo moon landings. But scientists went with the rebrand. Work on the telescope continued. Scientists got new merch, new mugs.

This story contains spoilers for the Netflix series Midnight Mass.

The Exorcist is a film I’ve long loved because it raised the bar not just for horror, but also for movies that explore questions of faith and doubt, good and evil, life and death. I know all of its beats by heart, but when I recently rewatched the 1973 classic, the ending hit differently. The movie concludes with an exorcism, naturally. Chris MacNeil has brought her daughter, Regan, to a host of medical professionals in a desperate attempt to save her from what turns out to be a demonic possession. But the only person who can save the girl, it seems, is a priest. The camera lingers on the mother’s exhausted face as two priests close the door to her daughter’s bedroom and go to work.