I saw a 行政書士 say in a video that your application time or screening time would be significantly shorter if one of your family members has naturalized, "because they have already investigated you once when your family member was going through the naturalization process and they have some of your information in the database."

So why is it such a big deal if you don't get documents back when they reject you? When I hear people talk about this, they make it sound like you have to go back and get all the same documents again, go through all the same steps again, and your wait time is going to be the same as before. Sounds like they just shred and delete all the info they have about someone who was rejected.

While I was in America visiting family I managed to pick up the box set of Madeleine L'Engle Time Quintet.

The original impetus for reading was, truth be told, the explicit references in Stranger Things to A Wrinkle in Time.

As a well-known and outspoken Universalist I had expected to find more explicit Christian allegory in the series, so was a bit disappointed on that end. I found nothing of particular interest for a Christian Universalist in A Wrinkle in Time.

As the series goes on Christian themes become much more prominent, so it is no wonder that the last book, An Acceptable Time, was of the most interest.

Below I compiled all the passages I found that, while not necessarily explicitly Universalist, use language that I believe reflect the author's Universalist tenor.

Below each quote I put the page numbers in parentheses as they were found in the box set published by Square Fish.

A Wind in the Door

Proginoskes probed into her mind, searching for words she could understand. "I think your mythology would call them fallen angels. War and hate are their business, and one of their chief weapons is un-Naming－making people not know who they are. If someone knows who he is, really knows, then he doesn't need to hate. That's why we still need Namers, because there are places throughout the universe like your planet Earth. When everyone is really and truly Named, then the Echthroi will be vanquished.
(111-112)

"So if I care more about Naming than anything else, then maybe I have to give myself away, if it's the only way to show my love. All the way away. To X myself."
"If you do it－X yourself－does it last forever?" Meg asked apprehensively.
"Nobody knows. Nobody will know till the end of time."
(116)

A Swiftly Tilting Planet

"And the fire with all the strength it hath," Charles Wallace said softly.
"But what kind of strength?" Meg asked. She looked at the logs crackling merrily in the fireplace. "It can keep you warm, but if it gets out of hand it can burn your house down. It can destroy forests. It can burn whole cities."
"Strength can always be used to destroy as well as create," Charles Wallace said. "This fire is to help and heal."
"I hope," Meg said. "Oh, I hope."
(28-29)

Many Waters

"Aarielーmy father is going to build a boat, an enormous boat."
"That is wise," Aariel said gravely.
"For my brothers and their wives. For animals of every kind."
"Yes, to preserve the species."
"But not for my sisters, Seerah and Hoglah, and their husbands and children. Not for Mahlah and her nephil baby. Not forーnot for me."
Aariel drew her close. "Many waters cannot quench love, neither can the floods drown it."
(274-275)

An Acceptable Time

Karralys replied, "Ah, Tav, it is not blood that our Mother demands, nor do the gods across the lake. What is asked from us is nurture, our care for the crops, that we not overuse the land, planting the same crops in the same place too many years in a row, not watering the young shoots. Our Mother is not a devouring monster but a loving birth-giver."
"And for such strange ideas you were sent away from home. Excommunicated." The moonlight struck against Tav's eyes.
(161)

"Well, Jesus. Aren't we supposed to believe that he had to shed his blood to save us?" Dr. Louise shook her head decisively. "No, Polly, he didn't have to."
"Thenー"
"Suppose one of your siblings was in an accident and lost a great deal of blood and needed a transfusion, and suppose your blood was the right type. Wouldn't you
want to offer it?"
"Well, sure ..."
"But you'd do it for love, not because you had to, wouldn't you?"
"Well, yes, of course, but..."
"I'm a doctor, Polly, not a theologian, and lots of Christian dogma seems to me no more than barnacles encrusting a great rock. I don't think that God demanded that Jesus shed blood unwillingly. With anguish, yes, but with love. Whatever we give, we have to give out of love. That, I believe, is the nature of God."
(195-196)

"Who are you trying to listen to?" Polly asked.
"Christ," the bishop said simply.
"But, Bishop, this is a thousand years beforeー"
The bishop smiled gently. "There's an ancient Christmas hymn I particularly love. Do you know it? Of the Father's love begotten—"
"E'er the worlds began to be." Polly said the second line.
"He is alpha and omega, He the source, the ending—" the bishop continued. "The Second Person of the Trinity always was, always is, always will be, and I can listen to Christ now, three thousand years ago, as well as in my own time, though in my own time I have the added blessing of knowing that Christ, the alpha and omega, the source, visited this little plant. We are that much loved.
But nowhere, at any time or in any place, are we deprived of the source. Oh, dear, I'm preaching again."
(252-253)

"Where you come from, you have gods, goddesses?"
She nodded. Because of her isolated island living, she had had little institutional training in religion. There had been no available Sunday schools. But family dinner-table conversation included philosophy and theology as well as science. Her godfather was an English canon who had taught her about a God of love and compassion, a God who was mysterious and tremendous, but not to be understood as "two atoms of hydrogen plus one atom of oxygen make water" could be understood.
A God who cared about all that had been created in love.
And that included all these people who had lived three thousand years ago. Bishop Colubra, too, believed in a God of total love. And so, despite her pragmatism, did Dr. Louise.
Anaral had talked of the Presence. That was as good a name as any. "We believe in the Presence," Polly said firmly to Tynak. "The One who made us all and cares about us."
"This Presence wants sacrifice?"
"Only love," she said. But perhaps that was the greatest sacrifice of all.
(273-274)

Klep said, "He wants you to know that you helped.
But Zak's heart is bad."
"I know," Polly said. "Oh, Klep, he is so frightened."
"Healer has helped. If he had more power, he could help more. Why is Zak so afraid? Life is good, but where we go next, that is good, too.
"Zachary doesn't believe that," she said.
"He thinks it is bad?"
"No. He thinks it's nothing. That he'll be gone." Klep shook his head. "Poor Zak. Healer will try again. Try to help."
(316)

He sat up. "I'll die if it will help you, I will, I will."
"You don't need to, Zach. There is peace now on both sides of the lake."
"But what I didーI can't be forgiven—" He looked wildly from Polly to Tynak to the bishop.
"Zachary." The bishop spoke softly but compellingly.
"William Langland, writing around 1400, said, 'And all the wickedness in the world that man might work or think is no more to the mercy of God than a live coal in the sea.'"
(353)

"Bishop! Maybe his heart"ーshe touched her chestー"is better. But what about the part of his heart that would let Poll-ee be sacrificed, her life for his?"
"Change is always possible," the bishop said.
Anaral looked rebellious. "For Zak? Who helped kidnap Poll-ee? Who would have let her be put on the altar stone? Who would not have stopped the knife? Can he change? Can he?"
"Can you truly say that change is not possible? Can you refuse him that chance? Can you say that only his physical heart was healed?"
(360)