God would have us know that we must live as people who manage our lives without God. Dietrich Bonhoeffer
There are many aspects of the academic life that I love, but attending academic conferences is not one of them. Yet last weekend I found myself on an Amtrak Acela headed for a conference on Simone Weil, where I would be reconnecting with some friends and colleagues as well as presenting a paper (the last one of the conference, usually the third rail of such events). After a four and a half hour train trip to Philadelphia, then another half hour on the regional train to the conference hotel, I was ready for dinner. My normal procedure would have been to take my tablet along and do a bit of paper grading, but both tablet and phone were in need of charging, so I headed to the onsite restaurant on the main hotel floor with Annie Dillard’s Holy the Firm, the reading assignment for the final meeting of my “Beauty and Violence” colloquium early the next week. At seventy-five pages, Dillard’s book was the perfect companion for dinner. With no electronic distractions and fortified by three fine craft beers and two appetizers, I read Dillard’s striking text from cover to cover, once again blown away by her unique ability to push me to places where I would just as soon not go.
Not much happens in Holy the Firm, a meditation on the beauty of the natural world as well as the many ways, both affirmative and devastating, in which it impresses and imprints itself on human beings. The central event of the book is a private plane crash in which the face of Julie Norwich, a seven-year-old girl, is horribly burned. It is a classic WTF??? event, as Dillard expresses brilliantly.
We’re tossed broadcast into time like so much grass, some ravening god’s sweet hay. You wake up and a plane falls out of the sky . . . What in the Sam Hill is going on here? Do we really need more victims to remind us that we’re all victims?
I have spent almost a full semester not with my “Beauty and Violence” students asking the “What the Sam Hill is going on here?” question of whatever or whoever is greater than us and presumably responsible for some of the random violence and tragedy that surrounds us. A little kid with her face burned off? WTF??? indeed.
Dillard’s struggle with how to even shape a meaningful and appropriate question is eloquent, disturbing, and relentless. How are faithful people supposed to seek relationship with a God who is apparently oblivious to such events? “Where was God?” is frequently asked, a question that Dillard answers with truth rather than faith or hope. “We need reminding, not of what god can do, but of what he cannot do, or will not, which is to catch time in its free fall and stick a nickel’s worth of sense into our days.” The truth of the matter, which the existence of “flamefaced children” force us to confront, is that God does not appear to care.
We reel out love’s long line alone toward a god less lovable than a grasshead, who treats us less well than we treat our lawns. . . . Of faith I have nothing, only of truth; that this one god is a brute and traitor, abandoning us to time, to necessity and the engines of matter unhinged. This is no leap; this is evidence of things seen.
I expect my “Beauty and Violence” students to have a lot to say about this text in class this afternoon. We have worked hard all semester to challenge the traditional notions concerning God that are absolutely impotent when applied to Julie Norwich situations. Several authors have suggested that, for any number of reasons that are worthy of consideration and discussion, God is not omnipotent in relation to our world. Dillard nods toward such ideas throughout her work, including in Holy the Firm:
Faith would be that God is self-limited utterly by his creation—a contraction of the scope of his will; that he bound himself to time and its hazards and haps as a man would lash himself to a tree for love. That God’s works are as good as we make them. That God is helpless, our baby to bear, self-abandoned on the doorstep of time, wondered at by cattle and oxen.
A God who creates out of love rather than power is limited in all of the ways that love places limitations on our actions concerning what we love. An intriguing possibility arising from alternative traditions in both Christianity and Judaism. But as my students and I have concluded regularly this semester, “We don’t know” is the most honest thing we can say when seeking to know the mind and intentions of the divine. And the follow-up, for persons of faith, is usually “Now what?”
As Dillard notes in the above passage, it appears that we clumsy, partially ignorant, well-intentioned but frequently failing human beings are how the divine gets into the world. And that, in many ways, is both empowering and worrisome.
Who shall ascend into the hill of the Lord? Or who shall stand in his holy place? There is no one but us. There is no one to send, nor a clean hand, nor a pure heart on the face of the earth, nor in the earth, but only us. There has never been a generation of whole men and women who lived well for even one day.
This is why Dietrich Bonhoeffer, from his prison cell awaiting execution by the Nazis, writes to his best friend that “that we must live as people who manage our lives without God.” Because no cosmic source of answers and solutions is going to sweep in and set things straight. We’re it. “There is no one but us.”
The next morning as a couple dozen folks partook of standard conference breakfast fare waiting for the paper-presenting festivities to begin, I chatted briefly with Tomeu, the president of the academic group hosting the conference. Noting the absence of two annual regulars, I asked “Where is Jane? Where is Larry?” Both were on the list of papers to be presented over the next couple of days, and neither had been missing from any of the dozen or more of these conferences I’ve attended over the years. “Oh, you didn’t hear what happened?” Tomeu replied—“Jane fell last week and broke several bones.” “That’s awful!” I said—Jane is in her late seventies/early eighties and is rather frail. “And what happened to Larry is just terrible,” Tomeu continued. Larry, one of the nicest people I have ever met, told me a year earlier about his beloved first grandson, showing me several photos of his pride and joy. Just last week, Tomeu said, Larry’s three-year-old grandson had choked on a marshmallow and could not breathe. By the time the marshmallow was dislodged, the child had been without oxygen for several minutes; in the hospital it became clear that he had suffered significant brain damage. The next day, Larry’s grandson died.
There’s nothing to say, other than oh my God. You want to scream A FUCKING MARSHMALLOW????, but in the end, no words are appropriate. I’ll tell this story to my students this afternoon, and Larry’s grandson will be the most recent example, joining Julie Norwich, of a “what the Sam Hill is going on?” complaint. It’s enough sometimes to turn one into an atheist. And yet here I, as I so often do, resonate with Annie Dillard—also from Holy the Firm.
I know only enough of God to want to worship him, by any means ready to hand. There is an anomalous specificity to all our experience in space, a scandal of particularity, by which God burgeons up or showers down into the shabbiest of occasions, and leaves his creation’s dealings with him in the hands of purblind and clumsy amateurs. This is all we are and all we ever were.
Many years ago when Rick Pitino was coach of the Boston Celtics, he was often asked how long it would be before the Celtics returned to the glory to which spoiled New England basketball fans had become accustomed over the years. Pitino counselled patience, because “Larry Bird isn’t going to come walking through that door any time soon.” And neither is God. There is no one but us.