september 2002

If you’ve paid any attention to press retrospectives on the 2016 election, you’ve seen the term false equivalence. It refers to the mismatch between a long-standing procedural instinct of the press and the current realities of the Era of Trump.

Under normal circumstances, the press’s strong preference is for procedural balance. The program’s supporters say this, its critics say that, so we’ll quote both sides of it and leave it to you, the public, to decide who is right.

This approach has the obvious virtue of seeming fair, as a judge is fair in letting the prosecution and defense each make its case. It has a less obvious but very important advantage for news organizations, that of sparing reporters the burden of having to say, “Actually, we think this particular side is right.” By definition, most reporters most of the time are covering subjects in which we’re not expert. Is the latest prime-rate move by the Fed a good idea? Or a bad one? I personally couldn’t tell you. So if I am covering the story, especially on a deadline, I’ll want to give you quotes from people “on both sides,” and leave it there.

The president of the United States reportedly sought the help of a foreign government against an American citizen who might challenge him for his office. This is the single most important revelation in a scoop by The Wall Street Journal, and if it is true, then President Donald Trump should be impeached and removed from office immediately.

Until now, there was room for reasonable disagreement over impeachment as both a matter of politics and a matter of tactics. The Mueller report revealed despicably unpatriotic behavior by Trump and his minions, but it did not trigger a political judgment with a majority of Americans that it warranted impeachment. The Democrats, for their part, remained unwilling to risk their new majority in Congress on a move destined to fail in a Republican-controlled Senate.

Farhad Yusef-Zadeh was observing the center of the Milky Way galaxy in radio waves, looking for the presence of faint stars, when he saw it: a spindly structure giving off its own radio emissions. The filament-like feature was probably a glitch in the telescope, or something clouding the field of view, he decided. It shouldn’t be here, he thought, and stripped it out of his data.

But the mystery filament kept showing up, and soon Yusef-Zadeh found others. What the astronomer had mistaken for an imperfection turned out to be an entire population of cosmic structures at the heart of the galaxy.

More than 100 filaments have been detected since Yusef-Zadeh’s first encounter in the early 1980s. Astronomers can’t completely explain them, but they have given them familiar labels, naming them after the earthly things they resemble: the pelican, the mouse, the snake. The menagerie of filaments is clustered around the supermassive black hole at the center of our galaxy. “They haven’t been found elsewhere,” says Yusef-Zadeh, a physics and astronomy professor at Northwestern University.

Once a month or so Tommy Kidd and I get together for lunch at our favorite taco joint. Over the carnitas and barbacoa and guacamole we catch up on how our writing projects are going, and perhaps gossip a bit about what’s happening at Baylor University, where we both work. And more often than not, we end up talking about our complicated relationship with American evangelical Christianity. Because the future of that movement, which is our movement, matters to us—and, we think, matters to America.

Tommy is a Southern Baptist; I’m an Episcopalian, in the Anglican tradition descending from the Church of England. Very different things, one might think, and in some ways one would be right. Where Tommy’s Church has a praise band, mine has organ music; the central event on Sunday morning at his church is the sermon, while at mine it’s the Eucharist. And yet both of our traditions are closely connected, if in different ways, to evangelicalism.

They can be identified by their independent-bookstore tote bags, their “Book Lover” mugs, or—most reliably—by the bound, printed stacks of paper they flip through on their lap. They are, for lack of a more specific term, readers.

Joining their tribe seems simple enough: Get a book, read it, and voilà! You’re a reader—no tote bag necessary. But behind that simple process is a question of motivation—of why some people grow up to derive great pleasure from reading, while others don’t. That why is consequential—leisure reading has been linked to a range of good academic and professional outcomes—as well as difficult to fully explain. But a chief factor seems to be the household one is born into, and the culture of reading that parents create within it.

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To be a parent is to be compromised. You pledge allegiance to justice for all, you swear that private attachments can rhyme with the public good, but when the choice comes down to your child or an abstraction—even the well-being of children you don’t know—you’ll betray your principles to the fierce unfairness of love. Then life takes revenge on the conceit that your child’s fate lies in your hands at all. The organized pathologies of adults, including yours—sometimes known as politics—find a way to infect the world of children. Only they can save themselves.

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Our son underwent his first school interview soon after turning 2. He’d been using words for about a year. An admissions officer at a private school with brand-new, beautifully and sustainably constructed art and dance studios gave him a piece of paper and crayons. While she questioned my wife and me about our work, our son drew a yellow circle over a green squiggle.

"Dave, stop. Stop, will you? Stop, Dave. Will you stop, Dave?” So the supercomputer HAL pleads with the implacable astronaut Dave Bowman in a famous and weirdly poignant scene toward the end of Stanley Kubrick’s 2001: A Space Odyssey. Bowman, having nearly been sent to a deep-space death by the malfunctioning machine, is calmly, coldly disconnecting the memory circuits that control its artificial “ brain. “Dave, my mind is going,” HAL says, forlornly. “I can feel it. I can feel it.”

I can feel it, too. Over the past few years I’ve had an uncomfortable sense that someone, or something, has been tinkering with my brain, remapping the neural circuitry, reprogramming the memory. My mind isn’t going—so far as I can tell—but it’s changing. I’m not thinking the way I used to think. I can feel it most strongly when I’m reading. Immersing myself in a book or a lengthy article used to be easy. My mind would get caught up in the narrative or the turns of the argument, and I’d spend hours strolling through long stretches of prose. That’s rarely the case anymore. Now my concentration often starts to drift after two or three pages. I get fidgety, lose the thread, begin looking for something else to do. I feel as if I’m always dragging my wayward brain back to the text. The deep reading that used to come naturally has become a struggle.

The clock is ticking down on one of the world’s most unusual immigration proposals—Spain’s offer of citizenship to Jews whose families it expelled more than 500 years ago.

In 1492, the year Christopher Columbus set sail, Spain’s Edict of Expulsion gave Jews a stark choice: Convert, depart, or die. At the time, Spain’s Jewish community was one of the largest in the world, though their numbers had diminished due to a series of massacres and mass conversions 100 years earlier. Jews had lived on the Iberian Peninsula for more than 1,700 years, producing philosophers, poets, diplomats, physicians, scholars, translators, and merchants.

Historians still debate the number of Jews expelled; some estimate 40,000, others 100,000 or more. Those who fled sought exile in places that would have them—Italy, North Africa, the Netherlands, and eventually the Ottoman empire. Many continued to speak Ladino, a variant of 15th-century Spanish, and treasure elements of Spanish culture. Tens of thousands stayed, but converted, and remained vulnerable to the perils of the Inquisition. How many Jews were killed remains unclear, but a widely accepted estimate is 2,000 people during the first two decades of the Inquisition, with thousands more tortured and killed throughout its full course.

During the 2016 campaign, I received a phone call from an influential political journalist and author, who was soliciting my thoughts on Donald Trump. Trump’s rise in the Republican Party was still something of a shock, and he wanted to know the things I felt he should keep in mind as he went about the task of covering Trump.

At the top of my list: Talk to psychologists and psychiatrists about the state of Trump’s mental health, since I considered that to be the most important thing when it came to understanding him. It was Trump’s Rosetta stone.

I wasn’t shy about making the same case publicly. During a July 14, 2016, appearance on C-SPAN’s Washington Journal, for example, I responded to a pro-Trump caller who was upset that I opposed Trump despite my having been a Republican for my entire adult life and having served in the Reagan and George H. W. Bush administrations and the George W. Bush White House.

One day last summer, around noon, I called Athena, a 13-year-old who lives in Houston, Texas. She answered her phone—she’s had an iPhone since she was 11—sounding as if she’d just woken up. We chatted about her favorite songs and TV shows, and I asked her what she likes to do with her friends. “We go to the mall,” she said. “Do your parents drop you off?,” I asked, recalling my own middle-school days, in the 1980s, when I’d enjoy a few parent-free hours shopping with my friends. “No—I go with my family,” she replied. “We’ll go with my mom and brothers and walk a little behind them. I just have to tell my mom where we’re going. I have to check in every hour or every 30 minutes.”

Those mall trips are infrequent—about once a month. More often, Athena and her friends spend time together on their phones, unchaperoned. Unlike the teens of my generation, who might have spent an evening tying up the family landline with gossip, they talk on Snapchat, the smartphone app that allows users to send pictures and videos that quickly disappear. They make sure to keep up their Snapstreaks, which show how many days in a row they have Snapchatted with each other. Sometimes they save screenshots of particularly ridiculous pictures of friends. “It’s good blackmail,” Athena said. (Because she’s a minor, I’m not using her real name.) She told me she’d spent most of the summer hanging out alone in her room with her phone. That’s just the way her generation is, she said. “We didn’t have a choice to know any life without iPads or iPhones. I think we like our phones more than we like actual people.”