Hope springs eternal! A blog post for a Wednesday morning.
Originally posted on Free-lance Christianity:
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Hope springs eternal! A blog post for a Wednesday morning.
Originally posted on Free-lance Christianity:
View original 865 more words
At the end of last year, just in time for the holiday season, a new book by Sarah Palin was published. Entitled Good Tidings and Great Joy, with the subtitle A Happy Holiday IS a Merry Christmas, the book was promoted, among other things, as “a fun, festive, thought-provoking book, which will encourage all to see what is possible when we unite in defense of our faith and ignore the politically correct Scrooges who would rather take Christ out of Christmas.” Every fall in recent years various conservative voices have called for like-minded persons to “take Christmas back” from various elements and constituencies seeking to secularize and remove Christ from it. This strikes me as a relatively recent phenomenon. My upbringing was as conservative Christian as it comes, yet my family had no problem mixing the baby Jesus in a manger with other not-so-Jesus-like features of the holidays, such as the year I got both a BB gun and a G.I. Joe doll (but don’t call it a doll) under the tree. The violent presents must not have had much of an effect. I do not own a gun nor have I shot one in at least thirty years. I’m glad the Christmas police never came to my house—we would have been in trouble.
But that’s nothing compared to the trouble we would have been in had the Easter police ever showed up at the wrong time. Easter is a confusing holiday for a kid, much more confusing than Christmas. Christmas is dependable—it comes on the same day in December every year. But Easter is confusedly flexible—it can show up on any given Sunday between the middle of March and late April. I learned as an adult that there is actually a method to when Easter occurs. Easter falls on the first Sunday after the first full moon occurring either on or after the vernal (spring) equinox. Although this formula sounds very new-agey and smacks of Druids and such, it apparently was established at the Council of Nicea in 325. No telling what a bunch of theologians and bishops will do with too much time on their hands. All I knew as a kid was that Easter didn’t seem to know when to show up, except that it was always on a Sunday—with either snow banks or flowers outside, depending on the year.
I also knew what Easter was supposed to be about. Jesus was dead and now he isn’t any more. But my real interest was in various not-so-Jesus-like accoutrements that went with Easter—bunnies, Easter baskets, chocolate eggs (crème-filled or hollow) and, my ultimate obsession and downfall, jelly beans. My mother, very much like a Cadbury egg, was hard (or at least Swedish and stoic) on the outside and soft on the inside. She talked a good game about Easter being about Jesus and not about bunnies, eggs, and candy—but my brother and I knew that every Easter morning before we headed off to church would be an early spring version of Christmas morning. Each of us would find an Easter basket filled with our favorite sweets, as well as a toy or two. Mine was usually a small stuffed animal, facilitating my inexplicable and very strong stuffed animal obsession. One Easter, my mother said that in addition to the Easter basket, she had hidden two solid chocolate rabbits, one for each of us, somewhere in the house—it was up to each of us to find ours.
My brother found his within five minutes or so slid out of sight but within reach behind the piano. But I could not find mine. I’m usually pretty good at this—Jeanne will attest that I am almost always the “finder of lost or misplaced things” in our house. But I could not find my freaking chocolate rabbit. It came time to head off for church and my mother would have caved and revealed where she had hidden it, except that—typically—she could not remember. I knew better than to suggest that I stay home and find my chocolate rabbit while the rest of the family went to church, but I was not thinking “He is Risen!” thoughts while at the service. I was wondering “where the fuck is my chocolate bunny??” (or something like that—the “f” word had not made it into even my inner vocabulary yet).
The chocolate rabbit was never found. To his great consternation, my mother made my brother share his rabbit with me. Several weeks later, though, we found out what had happened to my bunny. As I helped my mother move the massive console record player in the corner of the living room so she could clean underneath, we discovered the box that had contained my chocolate rabbit, empty with a large hole chewed in the bottom left corner. My bunny had been confiscated and eaten by one of the several mice who lived in our old barn of a house. We could hear them running behind the walls on occasion. My father set mousetraps in various closets and the furnace room on a regular basis; one of my older brother’s jobs was to check the traps occasionally and discard any unlucky mouse with a broken back that he discovered. I hoped at the time that the freaking mouse who stole my bunny was one of the ones caught by a trap, or at least that the mouse died of a sugar and chocolate overdose. But the Easter Mouse has become iconic in my personal mythology over the years, representing the continuing pull of sacred and secular that has evolved from a confusing tension as a child into an endless source of fascination, ideas, and challenges for growth (as well as blog posts!) as an adult. Santa Claus or the baby Jesus? Santa’s elves or the angel Gabriel? Rabbits or an empty tomb? Jelly beans or unleavened bread?
As I sat toward the back of a full Trinity Episcopal Church for Easter Sunday service yesterday morning (Jeanne was up at the altar again), I was reminded of something provocative that a good friend of mine once said: “The heart of Christianity is what you believe about the stories. Do you believe the stories are true or don’t you? Yes or No?” In a slightly more formal way, New Testament scholar N. T. Wright has the following to say about the stories:
The practical, theological, spiritual, ethical, pastoral, political, missionary, and hermeneutical implications of the mission and message of Jesus differ radically depending upon what one believes happened at Easter.N. T. Wright
Indeed they do—but beyond confirming that I believe the Easter story is true in the sense that “these stories are true—and some of them actually happened,” I not very interested in debates concerning the historical veracity of the foundational stories of Christianity. Personally, I’ll take the Incarnation over the Resurrection as the seminal truth of my Christian faith. But here’s what I do know to be true about Easter:
As the newly sighted man said when interrogated about the person who healed his blindness, “I don’t know about Jesus but one thing I do know—I was blind and now I see.” My life narrative will always include the language of incarnation and resurrection—that’s my story and I’m sticking to it. But this I know for certain: New life is for real.
Originally posted on Free-lance Christianity:
“And these are some shepherds, those are goats and sheep, that’s a dog a turkey and a cow, these are some angels, and that’s the baby Jesus.”
“Yes. Actually, he died.”
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Some people can sleep anywhere. One of those people was a student in one of my seminars this semester. Bob (his name has been changed to protect the innocent) is a bright but apparently less-than-motivated student whose verbal work, such as participation in seminar, vastly exceeds his written or objective work, such as reading quizzes and the midterm exam. He’s one of those students who always has something to say that is relevant and insightful, carefully crafted to disguise the fact that he has probably only skimmed the reading, if he looked at it at all. After twenty-five years I recognize this sort of student more easily than he or she might wish. More important, I recognize this sort of student because on rare occasions I was “that guy” as an undergraduate myself (although not as frequently or as successfully as Bob). And he dozes off in class—frequently. The seminar rooms in our wonderful new Ruane Center for the Humanities are equipped with circular tables, so it’s not as if anyone can sleep in the back row. There is no back row. But that doesn’t deter Bob—if he needs a catnap he takes one. More power to him, I say; I often would like to do the same.
Last week our seminar text was Shakespeare’s The Merchant of Venice. Following a setup lecture the previous day by my colleague from the English department, I decided to have students volunteer for the nine speaking roles in the dramatic Act Four trial scene and spend the majority of our two hours reading Shakespeare aloud, with pauses for commentary and general discussion as the spirit moved. Bob volunteered to read the part of Portia, the most important role in Act Four other than Shylock. In this act Portia and her sidekick Nerissa are pretending to be young men, a lawyer and his assistant. Since in Shakespeare’s world all female roles were played by guys, Portia and Nerissa in Act Four would have been played by guys playing a chick who is pretending to be a guy. Right up Bob’s alley, as it turned out—he was excellent in the role.
Until it came time for Portia’s famous “The quality of mercy is not strained/ It droppeth as the gentle rain from heaven” speech, that is. Instead of the opening lines of Portia’s eloquent appeal to Shylock’s mercy, there was an uncomfortable silence. Bob had fallen asleep. The girl playing Antonio sitting next to Bob elbowed him in the ribs, Bob’s head jerked up—“Oh! Sorry!”—and he proceeded to read Portia’s twenty-five line speech beautifully and with feeling. Pretty impressive—and he managed to stay awake for the rest of the act. Bob might suffer from narcolepsy, but my suspicion is that he simply doesn’t get enough sleep—a malady shared by most freshmen in college. So he grabs forty winks in class when he needs to. At least he shows up.
Today is Maundy Thursday, a part of Holy Week so full of drama and intrigue that it is very easy to miss some of the most interesting details in the narrative. After dinner, Jesus heads to the Garden of Gethsemane for some one-on-one conversation with his Dad, while the disciples tag along. He wants to be alone and asks them to stay and wait for him as he walks on a bit further. Jesus’ distress and agony as well as his fear of what is to come are palpable and are understandably the focus of most discussions of this part of the Holy Week drama. A less discussed, but equally important, detail is that the disciples fall asleep. They literally cannot keep their eyes open. On three different occasions, Jesus returns to them and finds them catching some Zs. The gospel account is very “high church” sounding, but Jesus is clearly pissed when he finds them asleep. DUDES! Really?? I’m over here literally sweating drops of blood, I’ve never been so scared and worried, and you’re ASLEEP?? WTF?? Wake the hell up! Can’t you at least do that much?
I’m sure their collective reaction was something like Bob’s when he was caught sleeping when he should have been channeling Portia. “Whaa? Oh! Sorry, man! James! Andrew! I can’t believe you guys fell asleep! It won’t happen again, dude!” But it does—three times.
On the few occasions I have heard this scene discussed, the focus is always on the disciples, so human, so weak, or so disinterested that they fall asleep at the switch. I’m more interested in Jesus’ reaction. He hasn’t asked the disciples to do anything for him; he doesn’t even want them around him. So why is he so upset to find them sleeping? What’s the difference between sitting on one’s ass doing nothing and being asleep? In one of his letters to Eberhard Bethge from Tegel prison, Dietrich Bonhoeffer uses this little scene to illustrate a profound insight.
Jesus asked in Gethsemane, “Could you not watch with me one hour?” That is a reversal of what the religious person expects from God. We are summoned to share in God’s sufferings at the hands of a godless world.
We expect God to do stuff, to solve problems, to kick ass and take names, but this God is not any of that. The only way this God can be in the world is to experience everything it has to offer, to suffer the worst it can do. The least that the disciples can do is be there, to pay attention, to be in solidarity with this man whom they love, whom they have followed, and whom they absolutely do not understand. Jesus feels alone and abandoned by everyone and everything; finding the disciples asleep simply confirms that what he is feeling is the truth.
What would it mean to watch and not fall asleep, to share in God’s sufferings? Where exactly is God suffering in our world? Everywhere that a human being has a need of any sort, God is in the middle of it. There is so much suffering that it can be overwhelming. No one of us, not even any one group of us, no matter how well-meaning, can make a significant dent. But Jesus isn’t asking the disciples to do anything other than to be aware, to be attentive, and not to tune out. If the answer to “what can I do to help” is “nothing,” at least the question was asked. Asking someone to bear the weight of the world alone is asking a lot—even of God.
It is April, and we have apparently survived a very tough winter. Actually, it was just a winter, with noticeable snow and cold temperatures—nothing unusual, except that in Rhode Island, we sometimes get no winter at all. So a normal winter provides ample reason to talk about “Snowmageddon, the “Snowpocalypse,” the Polar Vortex, and to wonder what ridiculous name the Weather Channel will come up with for the latest “storm” that promises to drop at least three inches of snow or the dreaded “wintry mix.” My northern Vermont heritage, along with adult winters spent in Wyoming, Wisconsin, and Minnesota qualifies me to make fun of people who are unaware of what a real winter is like—Rhode Islanders generally fit the bill.
A few days ago I walked out the front door of the Ruane Center for the Humanities and was struck by a distinctive scent wafting on the breeze. Somewhere on the olfactory spectrum between a pristine pine forest and an overpowering air freshener hanging on the rear-view mirror of a car, this scent had rotting organic material tones, with the tangy hint of chemicals. “I love the smell of mulch in the morning! Spring has arrived!” There are a number of interesting sights as well as smells that accompany the arrival of spring. That same day as I approached the house returning home briefly for lunch to check up on our four-legged daughters, I saw a squirrel hanging upside down by his back feet from the top of the metal shepherd’s-crook pole that holds several bird-suet cages on our side lawn, using his front paws to open the latch on one of the cages for a free lunch. Our blue spruce that the feeder is next to has apparently grown large enough that an enterprising squirrel can leap to the feeder from the closest branch at risk of falling several feet to the ground. Amazing what some people will do for a taste of bird seed encased in blocks of greasy suet.
One of the perks of teaching at a Catholic college is that we get some extra days off around Easter. Easter is late this year, which is perfect because it is time to start getting the yard in shape—one of my favorite projects of the year. I use the word “yard” loosely, since we live in the city and our available land is postage-stamp size, comparatively speaking. That’s fine with me—we have lived here for eighteen years and I am regularly grateful that it takes no longer than twenty minutes to mow the lawn, back, front, and side. I have little interest in a luxurious, weed-free lawn. Indeed I suspect that in the height of summer at least one-half of our lawn is covered with what those in the know would call weeds. But the lawn is green, and that’s all I care about.
What I do care about is flowers. I had no idea how much pleasure there is to be found in the annual cycle of cleaning flower beds in late March and early April (I haven’t started yet, so I’m late this year), watching lilies, columbines, and peonies poke their heads through the dirt despite having as much as six-foot snow banks on top of them during the winter. I keep a sharp eye out for the first leaf and flower buds on the flowering cherry tree, roses, and hydrangea bush in front, as well as the butterfly, blackberry, and lilac bushes in the back. I inspect each potential bud-producer every day and take it very personally when no progress is evident. The process has been entirely trial-and-error over the years; assorted azaleas and hydrangea bushes have failed to make an appearance in given springs, tulips and daffodils have tended to be a disaster, leading to digging up last year’s remains and replacing them with something that might possibly do better. The perennials and flowering bushes we presently have are survivors of Morgan’s version of natural selection—if you don’t show up when I think you should, you’re out. The plants that have survived both my impatience and incompetence over the years are hardy enough to survive nuclear winter. I’ve learned a few things over the years, of course—loosening the flower beds and working in bags of shit from Lowe’s (really—they contain manure), then covering with a layer of mulch is a stimulant for growth and a deterrent for weeds. The primary purpose of the mulch for me, of course, is to get high on the aroma. I never seem to buy enough bags, though, and always have to make another trip to purchase three or four more.
Then he told this parable: “A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. So he said to the gardener, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?’ He replied, ‘Sir, let it alone for one more year, until I dig around it and put manure on it. If it bears fruit next year, well and good; but if not, you can cut it down.’”
Jesus must have had a bad experience with fig trees as a child; Holy Week Monday a couple of days ago is the day that Jesus killed a fig tree for failing to bear fruit, even though it was not even the season for fig-bearing. He probably was in a bad mood because he knew what was coming in a few days. I completely understand the impatience of the fig tree owner. There is no room for fruitless and flowerless plants in my yard—no slackers allowed. But the fascinating part of the parable is the remedy suggested by the gardener, the resident expert, for the figless tree. He says “Let me disturb it at its roots, throw some crap in there, and I’ll bet it will start producing!” That’s generally the suggested solution for any recalcitrant plant. Cut it back to the ground, lop its branches indiscriminately—in short, do things to the plant that any sensible person fears will kill it, then wait and see what happens.
It seems to be a truism in almost all everything I’ve ever read about spiritual growth that such growth is impossible without conflict, pain, suffering, and violence. Even the great and extraordinarily difficult philosopher Georg Friedrich Wilhelm Hegel wrote that “periods of peace are blank pages in the book of history.” I want to know why. Of course, the classic expression of this problem is “Why do bad things happen to good people?” and, more problematically, “Why do good things happen to bad people?” But I’m not that concerned about why human beings have to suffer and struggle—this is such an obvious feature of the human landscape that it hardly seems worth asking about. I’m more interested in what to make of a creating being who presumably had infinite options when choosing the guiding principles and template for the world to be created, and chose to do it in the most open-ended and messy fashion imaginable. This is not a world created with efficiency in mind.
In her fascinating and eclectic memoir Wild Harmonies, classical pianist and dedicated environmentalist Hélène Grimaud writes that “we can be essential only when we are suffering. It encourages us to remain honest.” I think most of us would appreciate being given a shot at living essentially and honestly without suffering, but we don’t get that chance. Instead we get to do it as plants do it, through productive seasons and dormant, through times when even we are astounded by our beauty as well as those times when even the most generous observer would swear that we are dead. In a charismatic church I attended many years ago in a previous lifetime, we often would start the morning service with an annoying song based on Psalm 52:8.
Like a tree, like a tree, I’m like a green olive tree
In the house, in the house of the Lord.
I will trust in the mercies of God forever,
I will trust in the mercies of God.
I’ve never heard such a song about being a fig tree.
What is bothering me incessantly is the question of what Christianity really is, or indeed who Christ really is, for us today. The time when people could be told everything by means of words, whether theological or pious, is over—and that means the time of religion in general. Dietrich Bonhoeffer, Letters from Prison
The end of last week was a bear, beginning with nine hundred freshmen registering for their fall sections and seminars in the interdisciplinary program I direct on Friday; I swear that at least several hundred of them sent me an email begging for overenrollment in a full section. That was followed on Saturday by Family Day duties that kept me on campus from mid-morning until late afternoon. I was strongly tempted to skip church on Sunday morning for the first time in months, but I thought “its Palm Sunday so I should go, Jeanne’s going because she’s doing the chalice on the altar,” my Protestant guilt kicked in and off to church I went. At least it was going to be the first Sunday service in weeks in which I had nothing to do but sit in the pew—no seminar to lead, no scripture to read, and no organ to play. I would try to enjoy the dramatic reading of the Passion narrative that is always part of the Palm Sunday service before returning home to finish our taxes. What fun.
As I walked in the back, our rector and my good friend Marsue was looking dramatic in her chasuble, appropriately red for Palm Sunday, as she waited to process with the servers, readers, and choir. Motioning me over, she whispered “do you want to read?” “Not really,” I thought as I looked to see what roles for the upcoming Passion reading were still available. Just about all of them, as it turned out, including the role of Jesus. “I’ll be Jesus,” I sighed. “I’ve never gotten to read his part.”
“I’ll be Jesus.” That’s really what it boils down to for those of us who have signed on to the project of trying to live out a serious Christian faith commitment. Holy Week is a time that many try to virtually “walk in the steps of Jesus” liturgically in the various special services during the week. But to actually be God in the world, to be the vehicle through which the divine makes contact with our human reality—that’s nuts. No wonder we are so creative in finding ways to make the demands of the life of faith more manageable. But my own attempts to avoid the challenges of what I claim to take seriously have been most recently exposed by the prison letters of twentieth-century Lutheran pastor and theologian Dietrich Bonhoeffer.
In the months between his imprisonment and his execution by the Nazis, Bonhoeffer wrote dozens of letters to his best friend Eberhard Bethge, letters in which he explored and pressed the boundaries of his Christian faith, a faith for which he would eventually die, in ways that have challenged and shocked readers ever since. Facing imminent death has a tendency to focus one’s attention and to clearly reveal what is important and what isn’t. As Bonhoeffer asks, “What do we really believe? I mean, believe in such a way that we stake our lives on it?” These letters are causing me to think about and look at the Holy Week narrative very differently.
Underlying the liturgies and activities between Palm Sunday and Easter is a shocking story in which “God lets the divine self be pushed out of the world onto the cross.” God is apparently either unwilling or unable to engage with the suffering and pain of the world other than to become part of it. If the dramatic events of Jesus’ final days are models for our lives in a suffering and distressed world, it is clear that “Christ helps us, not by virtue of his omnipotence, but by virtue of his weakness and suffering.” I remember a rather dramatic solo that my aunt used to sing in the church of my youth almost every year at some point leading up to Good Friday that includes the line “he could have called ten thousand angels, but he died alone for you and me.” If we take all of the accretions of dogma and doctrine out of the picture, the story of Jesus’ last days is a disaster—as I read last Sunday morning during the Passion narrative as Matthew presents it, the final words Jesus gasps from the cross are “My God, my God, why have you forsaken me?” Precisely the question Bonhoeffer must have been asking from his prison cell.
I’ll be wrestling with some of this here this week; at the moment, I’m focused on the following from one of Bonhoeffer’s last letters:
To be a Christian does not mean to be religious in a particular way, to make something of oneself . . . but to be a person—not a type of person, but the person that Christ creates in us. It is not the religious act that makes the Christian, but participation in the sufferings of God in the secular life.
How to do that? That is the question.
Originally posted on Free-lance Christianity:
Judging from the New York Times best seller list, the past ten or fifteen years have been good ones for atheists. Thanks to…
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