Tag Archives: family

Fearless Passivity

nixon

Last Sunday, Jeanne and I stumbled across Oliver Stone’s 1995 movie “Nixon” as we were surfing through the channels. In the last few minutes of the movie, on the same evening that he signed his letter of resignation from the Presidency, Richard Nixon (played by the always-brilliant Anthony Hopkins) gets a reluctant Henry Kissinger to kneel with him to pray in the Oval Office. A jarringly out-of-place activity, it would seem, for the disgraced and apparently unrepentant Nixon–but then prayer has seemed jarring and forced to me for most of my life. I reflected on that about a year ago in the essay below.

Wednesday night prayer meeting—yet another opportunity to go to church. As a creative youngster, I usually was able to find something in every foray to church to pique my interest, however briefly. I liked some of the hymns we sang on Sunday morning and evening, for instance, and enjoyed the stories in Sunday school. But we didn’t sing on Wednesday nights—people gave testimonies, and then we prayed. For a very, very, VERY long time.

p_profile_norrisheadshot1[1]Many Christians seem to regard prayer as a grocery list we hand to God, and when we don’t get what we want, we assume that the prayers didn’t “work.” This is privatization at its worst, and a cosmic selfishness. Kathleen Norris 

I remember prayers that were more like speeches than anything else, insistent, complaining sorts of speeches whose intent was apparently to wear God down. Not that the things being asked for were unimportant—“please bring X to a saving knowledge of you,” “please heal Y of diabetes,” “please help Z find a job”—prayer-meeting-image[1]but the tone was often strange, petulantly childish, demanding, insinuating that this time, for once, God had damn well better get off His ass and do something. Of course anyone actually saying that at Wednesday prayer service would have been in danger of hellfire, but that’s the atmosphere I remember.

How to pray was a mystery to me—I recall my mother saying frequently that I should just “talk to God the same way I talk to her.” That never struck me as one of my mother’s better pieces of advice, since I clearly couldn’t talk to an invisible, far away, scary “something” in the same way I could talk to her. But I did learn, as all good Baptist kids learned, how to make up a convincing sounding prayer at the drop of a hat. It’s just that it never seemed to go past the ceiling.images[8]

Are we only talking to ourselves in an empty universe? The silence is often so emphatic. And we have prayed so much already. Annie Dillard 

Remnants of my Baptist upbringing reared their head the first time I saw the Episcopal Book of Common Prayer. The whole idea of written, non-spontaneous prayer was foreign to me, despite the beauty of many of the petitions in the book. I’ve gotten used to the idea, though, since I’ve spent my working career with people trained in the “prepared prayer” campProduct3999_Photo1[1]. As the chair and only non-Catholic in a large philosophy department, for instance, it fell to me to ask a colleague to open our monthly meetings with prayer. I was expected, of course, to ask the professionals, one of my priest colleagues, so I took great delight in occasionally asking a lay colleague just before the meeting. Without fail, you would have thought I had asked the colleague to solve several problems in differential calculus on the spot—apparently Catholics aren’t used to praying on a moment’s notice, with priests in the room and no prepared text at hand. Well, at least I thought the reaction was funny.

My overall attitude about prayer over the years has been, sad to say, an angry one. Prayer is supposed to be such a central part of the life of faith, but the transactional model I had been taught revealed God to be arbitrary, powerless, uninterested, or hard of hearing. Angry prayer doesn’t do much to establish a prayer life with one’s spouse, especially a spouse who, like Jeanne, seems to take to prayer as naturally as a duck to water.400d828fd7a0a7c5e0bb3110_L[1]

There is an affinity between cursing and praying . . . both forms of discourse address what is out of human control: one with a destructive and the other with a creative purpose. Both praying and cursing flow from frustration. Ernest Kurtz and Katherine Ketcham 

One day after expressing my frustration about the whole prayer thing to her, Jeanne said something that, for the first time, began to chip away at my icy attitude about talking to God. “Vance,” she said, “for you thinking is praying.” And since I do much of my thinking in the context of reading, I took that to mean that maybe when I’m reading I’m praying too.

When the minister finally got to say his “Let us pray,” we were ready. We had been praying, all along. We had been being ourselves before God. Kathleen Norris 

That was the most helpful thing anyone ever said to me about prayer and, in turn, it freed me to hear from my teachers what else prayer might be.

Among the writers who have been most important to me over the past several years, there turns out to be an amazing consensus about what prayer is and is not. It definitely is not begging, asking, bartering, transactional, projecting religious white noise into the void.Convent of Visitation Reunion 2010 Rather, it has to do with openness, with waiting, with an attentiveness that does not fill in the silence but, as Adorno said, is “fearlessly passive.”

“Writing is prayer,” Kafka, that most afflicted one, said. And writing, certainly, isn’t wishing; it is witnessing. Patricia Hampl iris-murdoch-1[1]

Prayer is properly not petition, but simply an attention to God which is a form of love. Iris Murdoch 

page1[1]Attention, directed toward God, is the very substance of prayer. Simone Weil 

Experiencing Benedictine noon prayer over the past few years has helped me with this. There is more silence than speaking in their petitions, between the lines of the psalms that we read together and between each portion of the rubric. I’ve heard “Be still and know that I am God” since my childhood, but finding myself a part of it in action is transformative.

As a new attitude of attention develops, it has slowly been possible to return to spoken prayer without all of my previous baggage. imagesCA69WZ3KYet for the most part, prayer is an attitude rather than something verbal, an attitude that begins with finding the silent space inside. Some days are tougher than others, the sorts of days when Anne Lamott’s insight that the best prayers are often “Help! Help!” or “Thank you! Thank you!” rings true. But when Jeanne said to me a while ago that my prayers aren’t angry any more, I was both thankful and aware that a change had indeed begun.

heschel[1]The essence of prayer is a song and men cannot live without a song. Prayer may not save us, but prayer may make us worthy of being saved. Prayer is not requesting. There is a partnership of God and men. God needs our help. Rabbi Abraham Joshua Heschel

Here Comes This Dreamer

JoelYour old men shall dream dreams, and your young men shall see visions. This, promises the obscure prophet Joel in the Hebrew Scriptures, will be one of the signs that God has “poured out [his] Spirit upon all flesh.” Exactly what I would expect a prophet to say. Unsaid, however, is that in the meantime “your old women, your young women, and your middle-aged men and women will roll up their sleeves and get shit done.” The tension between visionaries and realists, between dreamers and pragmatists, is a healthy part of the human condition—but only when each side recognizes the equal importance and necessity of the other side.

Some people confuse the dreamer/pragmatist difference with the difference between optimists and pessimists; these two distinctions are not the same. I, as an optimist and a pragmatist, am a case in point. 3 branches of govtI find that a closer parallel to the dreamer/pragmatist distinction actually can be found by remembering the differences between the three branches of government that we learned about in fifth grade civics lessons. The energies that drive the dreamer or visionary differ from those of the pragmatist in the same was that legislative energies are different from those of the executive. Not particularly being a political animal, I did not know about these crucial differences until core curriculum review began on our campus close to a decade ago. Although I participated in many focus groups and debated endlessly on line with my colleagues about the true purposes and value of a liberal arts education, I had no desire to part of the Faculty Senate legislative process that hammered out a new core curriculum that was finally approved by the college president. boots on the groundLegislators, in spite of appearances, primarily are dreamers and visionaries—persons who imagine what a better future might look like and how it might possibly best be organized, then turn the vision over to executive pragmatists to transform this vision into “boots on the ground” reality.

I am by nature one of those pragmatists and have spent the last three years leading the attempt to make a reality the central portion of the new core curriculum fashioned by the legislators, a revitalized and freshly imagined version of the large interdisciplinary program that has been the centerpiece of my college’s core curriculum for four decades. This new program is not exactly the one I would have invented had it been up to me (it isn’t a radical enough change), but as a pragmatist and executive the question is no longercore curriculum “What program would I (we) have invented had it been entirely up to me (us)?” or even “Do I think this new program is a good idea?” Both of these questions are irrelevant—the horse is now out of the barn. The question now is “How are we going to make this visionary product happen?”

I recall an interesting conversation that I had no long ago with a faculty member teaching in the program who also happens have been his department’s senator during the Faculty Senate’s shaping of the new core. My colleague was not entirely in agreement with some of the new policies being developed as the new program went into real-time reality. “Vance,” he said, “These new policies don’t really reflect the vision of those who were debating the legislation a couple of years ago.” “I don’t care, Jack,” I replied (his name has been changed even though he needs no protection and is anything but innocent). “It’s one thing to plan something—it’s another thing entirely to make it happen.” Yet Jack and I are good friends, just as dreamers and pragmatists should be (hear that, politicians in Washington?).

Jacob wrestlingLast Sunday’s Old Testament reading tells the story of a classic dreamer/pragmatist clash that generated a great deal of conflict. The readings have been strolling at a leisurely pace through Genesis all summer—for several weeks we have been following the story of Jacob, Abraham’s grandson and probably my favorite character in the Bible. Smart, manipulative, younger brother, momma’s boy, God-obsessed, believer in love at first sight—I find a lot of myself in Jacob. But on Sunday we moved to “Jacob—the Next Generation” and were introduced to one of my least favorite guys in the Bible—Joseph. Joseph is son number eleven of Jacob’s twelve sons fathered by his two wives and two concubines (at least those are all Genesis tells us about). But he is the first son of Jacob’s favorite wife, Rachel, so it’s not surprising that as the first child of the love of Jacob’s life, Joseph is the favored son of the twelve. The subtext just below the surface of the Genesis account is that Joseph is a spoiled brat. He gets the best clothes, he doesn’t have to work in the fields doing farmer and shepherd things as his ten older brothers do, he probably hasn’t done a day of real work in his life—in short, his shit doesn’t stink. jacob lineageAnd he knows this, playing the superior, “special case” card with his older brothers every chance he gets. Furthermore, he has weird dreams that he interprets to support his general conviction that he is superior to his brothers in every way.

Jacob, who for a smart guy is remarkably clueless about family dynamics, sends Joseph off on his own to check up and report on his older brothers who are tending the family flocks some distance away and report back to home base. Upon seeing their “special case” brother approaching without Dad’s protection, the older brothers see an opportunity—“this time we’re going to get this little bastard.” And they do, first throwing him into a deep pit where they plan to abandon him, them deciding instead to sell him as a slave to a caravan of Ishmaelite merchants on their way to Egypt. This is just the beginning of Joseph’s story, carried on through the remaining twelve chapters of Genesis, but as horrific the beginning of the story is, the energies are very human and familiar. JosephThose of you with a brother and sister, be honest. Haven’t there been times in your life when you would have loved to abandon your sibling in a pit?

As the lector read this lesson on Sunday, I heard something I had never taken close notice of before. When the brothers see Joseph approaching, they don’t say “Here comes the spoiled brat,” “Here comes the special case,” or even “Here comes that little shit Joseph spying on us.” Instead they say “Here comes this dreamer.” As they plot throwing him into a pit, they say “We shall see what will become of his dreams!” In other words, “Let’s see how visioning visions, dreaming dreams and thinking great thoughts helps you at the bottom of this pit, you son of a bitch!” Underlying the horribly dysfunctional sibling dynamics in Jacob’s family is a classic case of dreamer vs. pragmatist. When push comes to shove, as it always does, the pragmatist wants to know just how the ethereal perspective of the visionary or dreamer is going to put food on the table, while the dreamer reminds us that, as the author of Proverbs notes, “where there is no vision the people perish.”

As the story unfolds, Joseph will learn how to turn his visionary abilities into a practical commodity, first saving himself from execution then saving his adopted country from famine and starvation. His strong intuitive abilities will manufacture a family reunion that is both just payback and unconditionally loving. grindstoneHis journey from “out there” dreamer to integrated human being is a long one, just as it is for all of us regardless of which direction we are journeying from. Just as the dreamer needs to get her head out of the clouds occasionally and find something to eat, so the pragmatist needs to lift his nose from the grindstone often enough to remember that without regular dream infusions, getting shit done will be just that.

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Republican Jesus

I’m not sure how I became a liberal. I was raised in a conservative, fundamentalist religious world that frowned on liberal activities such as dancing and going to movies; left-leaning political positions were never mentioned. barry_button1Northeastern Vermont is not known as a hotbed of liberal attitudes. My father was as politically aware as watching Walter Cronkite every night on television allowed him to be, and he was a classic reactionary voter. Starting with the first Presidential election I remember, mondalemy father voted for JFK, Goldwater, Humphrey, Nixon, Carter, Reagan, Mondale, Bush the First, Clinton, Dole, and Gore before passing away in 2002. He was always voting against someone or somethingdole-button-1. The only time I recall hearing my mother saying anything about politics was probably the only time she voted differently than my father. As she returned home from voting in the ’72 Presidential election, I asked her who she voted for. “McGovern,” she said. “I just don’t like the sound of that Watergate thing.”

I was too young to vote in the ’72 election (I was 16), but that didn’t stop me from wearing a McGovern button on my jacket as I loaded groceries into customer cars at the supermarket where I worked after school. Several customers who were not in favor of someone they perceived as a virtual Communist running for President complained to ComeHomeAmericaTed, the store manager, but Ted was a liberal and was wearing a McGovern button on his store apron, so the complaints didn’t get very far. To be honest, I’m not sure how anyone who came of age in the ‘60s and early ‘70s as I did could have avoided becoming a liberal, although my cousins, who are my age and grew up in the next town managed to avoid it. The impact of growing up in the sixties and early seventies is all over me, from my ponytail to my natural attraction to pushing the envelope rather than embracing the status quo to my internal delight in ignoring rules and regulations, even if ever so slightly.

But lots of people grew up in the sixties and did not turn out to be the liberal that I have been my whole adult life. I’ve become more and more convinced over the past few years that if I am to take my faith commitments seriously, which I always have even in times when deeply submerged beneath layers of rationality, fear, hubris, complacency or even brief attempts at atheism, then if I am going to be consistent the political and social beliefs and positions I511vOzalgjL__SL500_AA280_ inhabit are going to well left of center. In other words, although there is definitely a 60s counter-cultural youngster still inside me, the real reason I am a liberal is because I am a Christian. Don’t get me wrong—I am fully aware that there are millions of people professing to be committed Christians in this country who are hard core conservatives both in their political and social beliefs and are proud of it. I just don’t know how they pull it off without crossing their fingers behind their backs.

A brief email conversation with an acquaintance several years ago illuminated this for me very clearly. My acquaintance is a Christian speaker, retreat giver and counsellor with a certain following; I was a regular recipient of her e-newsletterr-SARAH-PALIN-JOHN-MCCAIN-OBAMA-large570. During the 2008 Presidential campaign summer, she wrote passionately about her great respect for Sarah Palin, the former Governor’s ability to “stick it to the liberals,” and her plans to streamline governmental support programs. In a private email I asked my friend (ingenuously) “How do you square your political positions with your faith?” In her reply, among other interesting things, she wrote “I think that, first and foremost, Jesus wants us to stand on our own two feet and take care of ourselves.” Now that’s a Jesus that I am unfamiliar with from the Gospels, but a Jesus that has become rather popular for a lot of people in these politically polarized times: Republican Jesus.

For instance, in last Sunday’s gospel reading from Matthew, Jesus feeds five thousand people with five loaves and two fishes, not because he’s a show-off in need of a signature miracle on his resume, but because “he was moved with compassion for them.” Regardless of whether you believe this story to be factual or allegorical, it undoubtedly illustrates the compassionate heart of the gospels. In the same situation, however, Republican Jesus would have acted otherwise:lazy jesusfeeding 5000

 

 

 

 

The Jesus of the gospels came from poverty, was poor his whole life, had little if anything positive to say about the pursuit of money and wealth, and had tough news for the rich young man who wanted to be his disciple—“Sell all you have and give it to the poor, then come follow me.” I suspect that Republican Jesus would have encouraged the rich young ruler to continue amassing wealth and enabling others to do so, in keeping with an often forgotten part of the Beatitudes: Blessed are the one percent, for their wealth shall trickle down to those who do not work as hard , and who are not as smart and creative (maybe). Republican Jesus would have endorsed the message of the “Gospel of Prosperity” ministers who preach that financial success is a sign of God’s favor.NVP

Toward the end of Matthew’s gospel, Jesus summarizes what the life of following his example requires succinctly: I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me . . . Whatever you did for one of the least of these brothers and sisters of mine, you did for me. Republican Jesus? A different attitude entirely.   Jesus with rifle

It’s all parody and sarcasm, of course, and the Republican Jesus meme has gone viral all over social media. Unfortunately, the positions and attitudes expressed by Republican Jesus are carried out on a daily basis by well-meaning persons who simply assume that their hardcore conservative values somehow or another mesh seamlessly with the teachings of the Jesus whom they claim to love and follow. And I don’t get it. There are good reasons to take various political/social positions, and there are good reasons to choose to be a Christian. The trick is remembering that what you believe in one area of your life has a direct impact on things that you believe in other areas of your life. Conservative Christians—good luck with that. It’s challenging enough as a liberal (impossible, actually), but at least I’ve got the book on my side.09ab37a6ab5e3feada1e948c21889d0c

Humility and Wonder

Last Sunday’s gospel focused on one of Jesus’ signature miracles–the feeding of the five thousand. Here is a reflection on that story and its implications that I first posted about a year ago.

My youngest son was always the inquisitive sort, the kind of kid who, from the moment he began to speak, fashioned most of his communication into questions starting with the word “Why?” The setting for one of his favorite stories is the beat up car I was driving when he was little; I was running errands and his three-or-four-year-old self was strapped into the car seat next to me on the passenger’s side facing the front. This was, as a friend of mine says, “before safety was invented.”

On this particular day, apparently, I had only sufficient tolerance for one thousand “Whys” before noon. As soon as he asked his one thousand and first “Why?”, I yelled “STOP ASKING SO MANY QUESTIONS!!!” To which, I’m sure, he replied “Why?” I have no recollection of this event, since it makes me look bad.

Here’s what I remember as my usual response when his litany of questions exceeded tolerable levels. After several consecutive “Dad, why . . . . .?” events, I would reply “I don’t know, Justin—it must be a miracle.”

And for a long time, that was an effective show stopper, because as Simone Weil wrote, “the reports of miracles confuse everything.” We want answers and explanations, and a miracle says “Oh, yeah? Explain THIS, jerk!” We can’t, because a miracle by definition lies outside the confines of human knowledge. Or at least my knowledge, as my son figured out before very long. One day in response to “It must be a miracle,” he shot back “Just because you don’t know the answer, Dad, doesn’t mean that there isn’t one!” True enough.

I teach philosophy, which has the reputation for trying to rationally explain everything and dismissively rejecting anything that resists such treatment. Philosophers also have the reputation of lacking humility.This reputation is, unfortunately, well deserved if referring to the main streams of philosophy since the Scientific Revolution and the Enlightenment. From its ancient roots, though, real philosophy begins with humility. Hamlet had it right when he said “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.” And, I would add, your theology, your science, and anything else we use in our attempts to jam our vast, wonderful, and often terrifying reality into manageable boundaries and straitjackets.

The other ancient philosophical starting point is identified by Aristotle, perhaps the greatest philosopher of all, when he wrote that “philosophy begins with wonder.” This is what a baby shows with her frank and forthright way of gazing about in bewilderment, trying to balance her oversized head on her undersized neck as she wonders “What’s this thing? And what’s that over there? And holy crap what’s THAT??” Wonder and humility, woven together, turn philosophy, as well as theology, science, and everything else into foundational, intimately connected human activities. Psalm 8 gets this connection just right. “When I see the heavens, the work of your hands, the moon and stars which you arranged—What are we that you should keep us in mind, men and women that you care for us?” Wonder turns our minds and imaginations with expectation toward what transcends us, while humility continually reminds us of the vast gulf between us and what transcends us.

I heard a homily a few years ago on Jesus’ feeding of the five thousand in which the homilist struggled mightily with the very notion that so many people could be fed with five loaves and two fishes from a kid’s picnic basket. The homilist set things up eloquently, paid proper attention to Jesus’ compassion for the crowd of hungry people, then hit a wall with the miracle itself. “We modern persons have a difficult time with the stories of Jesus’ miracles,” he said, “since what they describe violates the laws of nature.” Accordingly, he did what most of us do when faced with such an apparent violation—he provided alternative interpretations of the story in which such a violation did not occur.

It’s possible, for instance, unless Jesus was dealing with a crowd of morons that day, that the little boy was not the only person among the thousands in attendance smart enough to have brought along something to eat. The “miracle” is not that a tiny amount of food was increased to feed thousands, but rather that the boy’s innocent generosity sparked similar generosity in others. Those who had intended to hoard their carefully packed lunches for themselves were suddenly motivated, either through inspiration or shame, to share with others around them.

And then perhaps a further “miracle” occurred, in that many realized that they didn’t really need all the food they had brought—five loaves and two fishes are more than one person can eat, right? So not only does a spirit of generosity start spreading through the crowd, but gluttony takes a big hit. If each person eats only what they need and shares the remainder, everyone has enough. An impromptu community is built on the spot, everyone learns to share with others as well as to stop eating too much, and no laws of nature are violated. Thanks be to God.

Why did the homilist, and why do all of us, find it necessary to explain a miracle away, to bring it within the confines of what we believe we know and can explain? This is partly a failure of humility, an insistence that we are the center of the universe and that, as Protagoras infamously claimed, we humans are “the measure of all things.” But we’re not. We are subject to the laws of nature, but they are neither defined by nor limited to our experience and understanding. Remember Hamlet: “There are more things in heaven and earth . . .”

But our dogged attempts to explain (or explain away) everything smells more like fear than lack of humility to me. What better way to carve a home out of a reality far beyond our control than to define it in terms of what we can control? Pascal put it succinctly: “The eternal silence of these infinite spaces fills me with dread.” And while humility is the antidote for hubris, the cure for fear is wonder. Fear turns us inward; wonder turns us outward, toward the infinitely fascinating reality in which we find ourselves. And ultimately, wonder turns us toward God, who crosses the vast distance between divine and human by infusing everything, including us, with transcendence. This is the wonder of the incarnation, that God inhabits everything, that we are living sacraments, testimony to divine love.

Thomas Jefferson once published an edition of the Gospels with all the miracles taken out, resulting in a very short book. A daily existence from which miracles have been removed is similarly impoverished. A good friend of mine defines a miracle as “something that everyone says will never, ever, ever happen and it happens anyways.” And that covers just about everything, from individual acts of generosity, through impromptu human solidarity, to feeding five thousand with a kid’s lunch. As Gerard Manley Hopkins wrote, “The earth is charged with the grandeur of God.” We need only learn to see it with the eyes of wonder and humility.

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Sowing the E-Seed

I do not consider myself to be a particularly obsessive person (Jeanne might disagree), but my penchant for checking my blog statistics on at least an hourly basis belies my claim. In the middle of the summer when my schedule is less intense it is easier to explain why I frequently check my blog either on my phone or tablet, but I find time to do so regularly even when the semester is in full swing. my-stats-mapI have even stepped out of someone presenting a philosophy paper at a conference on the pretense of visiting the men’s room on a particularly busy blog day to see how many more hits my new post has attracted since the paper began a half hour before.

It did not help when Jeanne bought me a couple of hours’ worth of conversation online with a blog consultant several weeks ago. My blog has been in existence for close to two years now and I am continually surprised pleasantly by how well it is doing, but Jeanne would like to see it go through the stratosphere. I suspect there is an ulterior motive behind her promotional hopes for my writing beyond the fact that she loves me—she wants this blog to be the vehicle for my writing becoming so popular and my turning into a speaker so highly and lucratively in demand that she can retire. imagesRFB367C3During the first Skype-type hour with my very pleasant, very talented and frighteningly young blog consultant Matt, it was clear that he did not know what to make of me. I’m not selling anything on my blog, I’m not promoting anything other than ideas and stories—most of his clients are trying to become rich off their blog activities. It was clear that it would take some time for him to understand me when within the first ten minutes of our first conversation he suggested strongly that I should get rid of the penguins at the top of the entry page to my site. Unaware that messing with my penguins is like messing with my children, he backed off when I told him the penguins weren’t going anywhere (although he tentatively raised the issue again the other day at our most recent session).

On his advice my blog has been moved to a much more powerful platform. For the most part I have no real idea what that means except that it cost some money and forced me to learn a few new habits when preparing posts for publication (sort of the same as moving from word 2010word 2013Word 2010 to Word 2013; a general pain in the ass, but not impossible). The most tangible difference is that I now have access to approximately 1000 times more stats concerning where the people visiting my blog are coming from, how they got there, what they are reading, how long they are staying, what search engines are directing them to me most effectively, etc., etc., etc. Not a good thing for my stat-obsessibounce rateve tendencies, but I’m doing okay so far. That’s probably because I’m finding some things out that I don’t like.

For instance, the “bounce rate” on my blog for the month since it was moved to its new platform is 72.04%. The bounce rate is “the percentage of single-page visits (i.e. visits in which the person left your site from the entrance page without interacting with the page).” Well that’s not good. Matt says “we should try to get that under 70%,” which also doesn’t sound very good. I think he blames it on the penguins. My blog has been visited by folks in 67 different countries in the past month (over 150 since the blog began), but the bounce rate brings those numbers into sobering perspective. untitled 2I can just hear people in forty-five different languages saying “What the fuck is this??” as they zip away from my entrance page. They probably didn’t like the penguins.

Drilling down deeper (a cool, nerdy phrase Matt likes to use) into the location stats, I discover that in the US, not surprisingly, 39.06% of my visitors are from Rhode Island, with a close competition for a distant second between New York, Texas, and Massachusetts. Texas?? That doesn’t make sense. But the bounce rate from Texas visitors is 87.88% and the average duration of their visit is thirty seconds, so even Texans can figure out pretty quickly that my liberal, blue state, non-fundamentalistMt-Rushmore-006 blog is somewhere they don’t want to be. It’s probably the penguins. I am also disturbed to find out that there are three states who have not sent someone to my blog in the last month: cornSouth Dakota, Iowa, and Nebraska. I’ll work on saying something nice about Mount Rushmore and corn in the coming weeks. By the way, I can drill down even deeper and find out what cities and towns visitors are coming from as well. I haven’t figured out how to find out my visitors’ mailing addresses yet, but if I do I’ll be writing you individually.

I could go on and on, but I shouldn’t—that would require my spending even more time looking at blog stats. But I wondered for several days whether all of the time and energy I put into my blog is worth it when almost three-quarters of the people who arrive on my entrance page and have the opportunity to read my latest bits of wit and wisdom don’t. L07LIM26CHRFortunately the Gospel readings for the past few Sundays have been from Matthew 13, the wonderful chapter in which Jesus shares many of his most memorable parables. Like this one:

Listen! A sower went out to sow, and as he sowed, some seeds fell on the path, and the birds came and ate them up. Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. But when the sun rose, they were scorched; and since they had no root, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. Let anyone with ears listen!

It is difficult to imagine a more wasteful and non-economical activity. If this sower had Google Analytic statistics to gauge the success and effectiveness of his activity, I’ll bet his bounce rate (the sum of seeds that fell on the path, rocky ground, and among thorns) is at least as high as mine. But if, as Jesus’ interpretation later in the chapter suggests, the seed is the word of God, then this is just the typical divine strategy that I keep bumping into—“Let’s just throw a bunch of crap out there indiscriminately and see what happens!” ineffeciencyGod is no respecter of persons, statistics, focus groups, yield projections, bounce rates, or any other thing humans might devise as the best measures of effectiveness and efficiency. All you have to do is consider the extraordinary wastefulness of the way God chose to crank out endless varieties of living things, natural selection, to realize that Isaiah wasn’t kidding when he reports God as saying that “my thoughts are not your thoughts, neither are your ways my ways.”

I’ll try to keep this in mind whenever my stats aren’t to my liking or Matt tries to get me to ditch my penguins. Every Monday and Friday when I throw new e-seed out there and Wednesdays when I throw out recycled e-seed, I am imitating a divine activity that makes no sense but somehow produces fruit in the most unexpected and unpredictable places. Excellent. And I’m not getting rid of the penguins.untitled 4

If I Were a Beer, or What I have learned about myself from Facebook

images[8]My sons learned early on that although I was generally a laid back and flexible parent, I do have some rules that are not to be violated. Rule number one is no Budweiser, Miller or Coors product is allowed in the house. We start with Samuel Adams’ Boston Lager as our bottom line libation below which we will not descend. My sons learned the rules and carried them with them to college. My youngest son Justin reports that he would bring a six-pack (or two) of Sam Adams with him to his fraternity’s keg parties, six-packs that undoubtedly cost significantly more than a whole keg of the Natty Lite that everyone else was drinking. If you are going to get wasted at a keg party, at least do it in style by drinking something that tastes and smells better than donkey piss. 83guinness-original-cans[1]Rule number two is that beer is always purchased in bottles, not cans. Rule number three: beer is always poured into a glass or (in a pinch) a plastic cup; it is never to be consumed directly from the bottle. Justin once reported that he had observed his older brother Caleb and Caleb’s homies drink Guinness straight from a can. This passes rule one, but is a direct violation of both rules two and three. I had to be talked out of disowning Caleb on the spot.

I have long believed that you can tell a lot about a person just by observing what beer that person drinks. A number of years ago, my good friend Bud-Light-6-Pack-Can[1]Michael showed up for a get-together at my house with a six-pack of Bud Light. Michael and I had not been friends for that long; had I observed his serious lack of taste and taste buds earlier, we probably would not have become friends in the first place. Stopping him at the door, I said “Oh no, you’re not bringing that crap into my house.” Michael’s confused expression let me know that his beer choice was a result of extreme ignorance rather than misguided taste, so I made it my project from that moment on to be his personal beer tutor and guru.

For the weeks and months following his failed attempt to bring a Budweiser product into my house, Michael and I would meet regularly at the  images[11]Abbey, a local watering hole five blocks from campus in one direction and five blocks from my house in another. The Abbey has a reasonably good selection of brews on tap for a small establishment, supported by over one hundred more varieties of beer in bottles. During each visit I would introduce Michael to two more acceptable members of the beer community; his training was facilitated by the Abbey’s beer club. The Abbey’s beer menu numbered its beers; as each beer was consumed you got to cross the number off your membership card.

I never got to find out what prize we would receive when all numbers were crossed off, nor did I have to figure out what to do when the only numbers left corresponded to Budweiser, Miller or Coors products, because Michael took a teaching job at a university in Florida and moved away. Jeanne and I visit Michael and his family at least once every year. Upon arrival at their house I always check the extra refrigerator in the garage where the beer is kept, just to make sure that Michael is not regressing.Tampa microbrewery It is gratifying to see nothing but Sam Adams products and better in there, as it is also gratifying to be taken by Michael to yet another microbrewery in the Tampa area that he has discovered since the last time I visited. It is truly a success story.

So it was with some trepidation that I ventured to take the “What Beer Are You?” quiz that popped up on my Facebook news feed a couple of days ago.

What Beer Are You?

What if I turned out to be Coors Lite? What if my beer snobbery and pretensions are really a compensation for my inner Miller Genuine Draft that’s been trying to get out for my whole life? Imagine my relief when I read the following after taking the quiz:

Perfect-Pour-e1320504657684[1]You are a Guinness. You are brooding, bitter, and often in a dark, pensive mood. You are an intellectual and a dreamer, but your passion and emotions can sometimes get the better of you.

That’s actually not that accurate—I’m neither brooding, bitter, nor darkly pensive (although I might strike people that way), but I’m a Guinness. That’s all that matters.

I have actually learned (or at least confirmed) a great deal about myself over the past year or so from personality tests that pop up on Facebook. Just recently, for instance, I learned from the “Which Downton Abbey character are you?” quiz

Which Downton Abbey Character Are You?

that I am Tom-Branson-tom-branson-30640762-627-755[1]Branson, the former chauffeur now widower trying to be estate manager and single parent Irish radical son-in-law of Lord and Lady Grantham. I more or less expected Mr. Carson or Mr. Bates, but probably choosing a U2 song among the available choices and Guinness (before I even knew that I am a Guinness) as my beverage of choice sent me in the Irish direction.

I have written previous posts about my favorite online personality quiz results. “Which Peanuts character are you?”, for instance,

Which Peanuts Character Are You?

told me that how-to-draw-schroeder-from-the-peanuts-gang_1_000000001922_5[1]You are Schroeder. You are brilliant, ambitious, and brooding; you tackle tasks with extreme focus. People don’t always interest you as much as other pursuits, though; you can come off as aloof.

There’s that “brooding” thing again—I guess I’ll have to accept that (sort of goes with the philosopher territory, I suppose). But who doesn’t enjoy having their brilliance recognized (even if it’s only by a stupid Facebook quiz)? And people don’t really interest me as much as they should, I suppose—except if they want to affirm my brilliance.

My favorite (and first) of these quizzes was “Which classical composer are you?”

Which Classical Composer Are You?

Johann_Sebastian_Bach[1]Fully expecting to be Mozart, who was my childhood hero, I was a bit surprised to read that You are Johann Sebastian Bach. The smartest person you know, you don’t suffer incompetence easily and are more than willing to tackle difficult projects yourself rather than trust them to others. Highly intellectual, you crave order, discipline and structure – let’s be honest, you probably have your picture next to “perfectionist” in the dictionary. Unfortunately, your brilliance is likely to go largely unappreciated by those around you, and you’re going to have to wait for future generations to recognize your genius.

Upon reading this description, my wife Beethoven commented “Yup—that sounds about right.” Thank goodness I am not similar enough to Bach to have fathered twenty or so children.

Other quizzes produced predictable results, such as that I am Sherlock Holmes and Odysseus,

cornell_holmes_glass[1]

FWROWhich Literary Character Are You?

Which Ancient Greek Hero Are You?

while others produced results that are either laughably inaccurate or that I just don’t want to consider, such as my soul mate animal being a hedgehogimagesBN8X7IS2

What Is Your Spirit Animal?

and my secretly wanting to live in MontanaimagesVWNFBOMZ

What State Should You Live In?

The hedgehog thing puts me on the wrong side of an important personality divide about which I have written in the past,fhproto[1]

Hedgehogs and Foxes: A Primer

and the wanting to live in Montana thing is just weird. 1507840_10152059705572716_1570086382_n[1]They must have me mixed up with my mountain man cowboy doctor older brother who loves his life in Wyoming. So I’m a brooding, aloof, driven perfectionist who thinks he’s really smart and doesn’t like people very much. Doesn’t sound like someone I would want to spend a lot of time with, but I don’t have any choice—as Montaigne once wrote, “even on the loftiest throne in the world, you are still sitting only on your own ass.” My ass goes with me, as does everything else. I was encouraged yesterday, however, to learn that if I were a dog, imagesA34GXUP1I would be a Scottish terrier.

What Dog Breed Are You?

Scotties aren’t brooding and aloof, are they? But they are smart. I’m married to a Golden Retriever, by the way. Good thing we decided early on that we never wanted to find out what a Golden Terrier or a Scottish Retriever would be like.imagesY1DXX447

introvert cat 2

Auras and Cats

colorblindIn a world of partial color blindness, I have to make do with the colors I can experience clearly, without confusion, and in the same way that normal people apparently do. That rules out lots of different combinations, but leaves most of the primary colors intact. I’ve always said that blue is my favorite color, which indicates that I am more similar to normal human beings than I might think—people most often identify blue as their favorite color. But yellow does something very positive to me. I find it calming and centering; I was very pleased when shades of yellow were chosen for the halls, offices and ruane hallclassrooms in the beautiful new humanities great roombuilding on campus that is the home of the interdisciplinary program I direct, just as I was pleased when a slightly different shade of yellow was chosen several years earlier as the dominant color in the renovated building the philosophy department moved into during my stint as philosophy department chair back in 2006. Somebody must have known that keeping the chair or director centered and focused is step one to avoiding academic squabbling in the ranks.

So I was not surprised when I found out from the “What Color is your Aura?” quiz on Facebook that my aura is yellow. Most of my academic readers are now sniffing in contempt—“Aura?? Now you’ve really gone to the new-agey dark side, Morgan!” reikiNot really, although truth in advertising requires revealing that I just had my first forty-five minute Reiki session a couple of weeks ago from a Reiki master who is a friend of ours from church. I haven’t detected any life-changing results, but the session relaxed me sufficiently that I slept for at least fifteen of the forty-five minutes. Regardless, taking the aura quiz is far more about my obsession with Facebook quizzes than crystals or chakras.

What Color is Your Aura?

Your aura is yellow! You are optimistic and intelligent, with a friendly, creative presence. A yellow aura signifies that you are full of life and energy, an inspiring and playful person. yellow auraYou may be on the brink of a new awakening, close to finding new meaning in your current life.

The description is only partially accurate—I’m happy to own “optimistic,” “intelligent,” “creative,” and “inspiring,” but no one has ever accused me of being “full of life and energy,” “friendly,” or “playful.” Maybe my aura is “dirty yellow,” the color my mother used to say my hair was before it started turning gray in my early twenties.

My natural way of engaging with fellow humans was described quite well when I took the “What Kind of Cat are You?” quiz a while ago. I could not resist. I am a cat person, and have been owned by several cats over the past fifty years: Stokely, Natalie, Rachel, Midnight, Express, Moses, and Spooky, just to name a few—the bookend cats on the list both lived to be eighteen. Cat personalities range as widely as human personalities do, and I was not surprised to find out that

What Kind of Cat Are You?

introvert catYou are a cat who is like, “Nope! Leave me alone.”! Everybody always wants to be all up in your business and you are like, “No thanks! I don’t really like people? Please go away and leave me alone?” But they don’t. They never go away and leave you alone.

The “leave me alone” cat sounds like a lot of my freshman students. He managed to use the word “like” both incorrectly and correctly in just a couple of lines. Let’s be clear: I do not use the word “like” improperly, have never used the phrase “all up in your business” and do not turn statements of fact into questions (that would make me sound like a Valley Girl). That said, the “leave me alone” cat’s general attitude about human beings is quite familiar. MIMAs The World’s Most Interesting Man might say, I don’t always ignore people, but when I do it’s because my available daily minutes for engaging with people have been used up. I am pretty much a leave me alone cat with relatively well-developed social skills.

Back to colors. For some strange reason Jeanne does not demonstrate the same obsession with Facebook personality quizzes that I do, but she was interested enough to take the aura quiz. Hers is blue—unfortunately we neglected to record the description, although it seemed to fit her reasonably well. So I looked elsewhere. After Googling “color moods” and randomly clicking on one of the hundreds of sites instantly available, I learned the following about the psychological properties of blue and yellow:

blueBLUE: Intellectual.

Positive: Intelligence, communication, trust, efficiency, serenity, duty, logic, coolness, reflection, calm. Negative: Coldness, aloofness, lack of emotion, unfriendliness.

Blue is the color of the mind and is essentially soothing; it affects us mentally, rather than the physical reaction we have to red. Strong blues will stimulate clear thought and lighter, soft blues will calm the mind and aid concentration. Consequently it is serene and mentally calming. It is the color of clear communication.

yellowYELLOW: Emotional

Positive: Optimism, confidence, self-esteem, extraversion, emotional strength, friendliness, creativity. Negative: Irrationality, fear, emotional fragility, depression, anxiety, suicide.

The yellow wavelength is relatively long and essentially stimulating. In this case the stimulus is emotional, therefore yellow is the strongest color, psychologically. The right yellow will lift our spirits and our self-esteem; it is the color of confidence and optimism.

Now I’m really confused, since the description of “Blue” sounds very much like me, while “Yellow” sounds a lot like Jeanne (minus the suicide and depression). But perhaps we’ve been together long enough that our colors are beginning to mingle. And we all know what happens when you mix blue and yellow (regardless of which person is which):blue and yellow make green

GREEN: Balance

Positive: Harmony, balance, refreshment, universal love, rest, restoration, reassurance, environmental awareness, equilibrium, peace. Negative: Boredom, blandness, enervation.

Green strikes the eye in such a way as to require no adjustment whatever and is, therefore, restful. Being in the center of the spectrum, it is the color of balance – a more important concept than many people realize.

And I must say that this sounds right. Jeanne has often said that she wants our home to be a place of peace and healing—maybe we are on the way. A certain amount of blandness and boredom is a small price to pay for the privilege of creating a space of harmony, balance, rest and peace in a world that is anything but. When extreme opposites attract and mix, sometimes something cool happens.green house

Venn Mysticism

To what extent can clear thinking and logical analysis help untangle the complexities of trying to live a life of faith? Let’s try a test case. In his later years, as he continued to discard the grave-clothes from his religious past, my father17251_297220732720_3663220_n[1] was fond of saying that “Not every mystic is a Christian, but every good Christian is a mystic.” The philosopher in me immediately wants to analyze this truth claim logically. Actually, there are two truth claims in this sentence. The first claim, “Not all mystics are Christians,” relates the category “mystic” and the category “Christian.” If we imagine circle A containing all mystics, and circle B containing all Christians, how should these circles be drawn in relation to each other? For those of you who took Logic 101 in college or maybe in a really good high school, you might remember that these are called “Venn diagrams.” So let’s have logic class for a few minutes.

There are four possible ways in which circles A and B can be drawn in relation to each other:

1. Circle A is entirely contained within circle B (“All A’s are B’s, not all B’s are A’s”)003

2. Circle B is entirely contained within circle A (“All B’s are A’s, not all A’s are B’s”)002

3. Circles A and B have no relation to each other. (“No A’s are B’s, no B’s are A’s”)001

4. Circles A and B intersect. (“Some A’s are B’s, some B’s are A’s”)004

Remember my father’s first claim: “Not every mystic (A) is a Christian (B).” Looking at the diagrams above, we can immediately rule out possibility 1, since it claims that all A’s are B’s, while Dad’s claim says they aren’t. Unfortunately, options 2-4 are all compatible with Dad’s claim that “Not every mystic is a Christian”—do not continue until you can see for yourself why this is the case! So which of the remaining three possible relationships of circles A and B is the right one?

images[8]Fortunately, my father helps us out with his second claim, “All good Christians are mystics.” But wait a minute. What’s the deal with this “good” thing? Where did that come from? I thought we were only talking about mystics and Christians! What we have here is a classic case of a “suppressed premise”—not surprising, since we all suppress premises all the time, especially premises we want to slip unnoticed under the radar screen. A suppressed premise in a discussion is something important to your argument that you consider to be true, but aren’t bothering to tell the listener or reader about, for any number of reasons. In this case, Dad’s suppressed premise is that “Some Christians are good and some aren’t.” He’s slipped in a qualifier (“good”) into his second claim via a suppressed premise.

Once we realize this, we can choose between options 2-4 above. Option 2 doesn’t work, because that places the entire Christian circle (B) within the mystic circle (A), and doesn’t provide any guidance for making the further distinction between good and non-good Christians. Same problem with option 3—if circles A and B have no relation to each other, then we once again have no way to distinguish between good and non-good Christians. That leaves us with option 4, and indeed it provides the help we need. Look again at the intersecting circles in diagram 4. If we shade in the area where A and B intersect, we have a diagram representing the truth of both of Dad’s claims. “Not every mystic is a Christian” is right in front of us, because there is an area of circle A that does not intersect with B—in this non-intersecting area are those mystics who are not Christians.QED_BW_logo[1]All good Christians are mystics” is also in front of us, if we write “good Christians” in the shaded area where A and B intersect. That shaded area contains the Christians who are also mystics (“good” Christians), while the area of circle B not intersecting with A contains all other Christians, who are non-mystics (and apparently non-good).

Wasn’t that fun? Haven’t you learned a lot? At this point, intelligent students should be asking: “But what have we learned about mystics and Christians from this logical analysis”? And the answer is: ABSOLUTELY NOTHING. What we have discovered in this exercise is the logical structure of my father’s claim, but nothing about the content. banana doxie[1]The logical structure of “Not all dachshunds are bananas, but all good bananas are dachshunds” is the same as the structure of my Dad’s claim. More often than not, logical analyses of truth claims turn out to be what Muriel Barbery calls “a conceptual fuss in the service of nothing.” So what if we know what the logical structure of Dad’s claim about mystics and Christians is—what we really want to know is whether it is true.

That all depends on what one means by “Christian” and “mystic.” Just how elastic is the category and concept “Christian”? How far can I stretch its meaning before it stops meaning anything at all? As for “mystic,” I have at least a dozen definitions of “mysticism” and related terms in my hard drive, taken over the past few years from authors that I respect and love. None of the definitions is the same; some are radically different from others. ee24810ae7a068542122d110.L._V260843872_SX200_[1]My current favorite definition of “mystic” comes from a talk by Rabbi Lawrence Kushner that I read recently. He prefaces his definition by saying “Don’t get me wrong. I’m not what you’d call a big-time mystic.” Well, neither am I. Kushner goes on to define “mystic” as “someone who has the gnawing suspicion that just beneath the apparent contradictions, brokenness, and discord of this everyday world lies a hidden unity.” If so, I’m a mystic after all (although not a “big-time” one).

Twenty-five years ago, I regularly sang in an Episcopal church choir. Since the church was the cathedral of the diocese, the music was slightly better than garden-variety church stuff, but the choir was still pretty much a mixed bag. choir.fe[1]There were five or six sopranos and an equal number of altos, including one close-to-professional quality ringer in each section. We had only two tenors, one a fellow over seventy years old who probably once had a good voice when he was younger and a much younger fellow who sang with gusto but was tone-deaf. The baritones (my section) were more numerous, usually at least four or five. I don’t have a good solo voice, but I am a good choir singer because I read music well and have good pitch. I was the guy all of the other baritones crowded around with a new piece in order to get things right.

One Easter season, our primary Easter Sunday piece was going to be Randall Thomson’s Alleluia. The words are easy—all you sing is “Alleluia” all the way through with one “Amen” on the end. The notes are moderately challenging, but this was by no means the most technically difficult piece the choir had ever sung. The piece is sung a capella; for it to work, the singers need the same sort of “oneness” that Gregorian chant requires—they have to become one voice, rather than fifteen or so individual ones. Furthermore, they have to stay in tune for five minutes without accompaniment. 200606The_Vision_of_Isaiah57x72in_canvas[1]And it wasn’t happening. After several mediocre attempts in rehearsal Charles, our organist and choirmaster, yelled “STOP!” After regaining his composure, he said “the Bible says that around the throne of God, the cherubim and seraphim continually sing ‘Alleluia’ in never-ending praise. For the next five minutes let’s plug into that eternal song, joining ‘with angels and archangels and with all the company of heaven,’ just as the Sanctus from mass every Sunday says. Begin.” And for the next five  minutes, that’s where we were. We left our individual, fragmented and discordant existences and joined “all the company of heaven who forever sing this hymn to proclaim the glory of your Name.” I get chills as I remember and write about it, more than twenty-five years later. As we ended Alleluia with a hushed “Amen,” our tone-deaf tenor said it all: “Whoa! Where did that come from?”

To my ears, there was nothing mystical or magical about our Easter morning performance a few days later. We were in tune, we didn’t embarrass ourselves, but we were not inspired. Afterwards, though, I overheard an old parishioner say to two of my fellow choristers that “you sang like angels today.” Maybe so, I thought. I know that we did at least once—maybe on Easter morning, she was the one who had “ears to hear.” As Rabbi Kushner, I have the gnawing suspicion that this transcendence is there all the time. I’m grateful when, every once in a while, I can say “surely God was in this place” and mean it.Alleluia-5[1]

Mr Ed

Master of the Horse

Unlike many academics, I greatly enjoy commencement exercises. After experiencing three of my own (BA, MA, and PhD) spread over thirteen years, I have participated in twenty-one such ceremonies at various ranks of professorship, every year since 1992 with the exception of two missed during sabbatical semesters. Generally at least two-and-a-half hours in length, adding extra half hours depending on how many honorary degrees are conferred and the length of the keynote address, facultymost academics place commencement on the same level of enjoyment and interest as sticking a fork in one’s eye. I look at it differently.

First of all, very few people get to participate in them regularly, so my access marks me as somewhat special. Second, I enjoy seeing if I can pick out the two or three dozen of my students from as long as three years past from the hundreds of diploma receivers as they maneuver in assembly line fashion across the stage. But most of all, I like the liturgical elements—funny clothes, unusual conferral sentences said “just so,” processing, recessing, music only heard at commencements, rituals performed only once per year—it’s just like being in church, but it isn’t. I make no secret of my attraction to liturgy, the primary reason I felt at home when first attending Episcopal services thirty years ago, and it doesn’t matter much to me whether the liturgy is secular or sacred. Liturgy is liturgy—it’s an opportunity for grown up human beings to behave strangely and ritualistically on a regular basis. For the most part commencement ceremonies blend into each other very quickly; untitledtemple grandinonly those with the rare interesting keynote addresses stand out. In the past decade or so at my college these include Tim Russert, Richard Daley Jr., and (this year) Temple Grandin. But last Friday I attended a commencement ceremony that I will never forget, one that will perhaps be more memorable going forward than even those at which I received my own degrees. Last Friday was the day that Pooker received his Master’s degree.

Justin baby“POOKER???” you ask—yes. Pooker. My youngest son Justin is one of those unfortunate persons whose childhood nickname has stuck into adulthood, at least with his immediate family. As a baby, Justin’s face was as round as Charlie Brown’s, but his nickname comes from another cartoon character with a round head—Garfield’s teddy bear “Pooky.” This quickly morphed into “Pooker,” and there it is. He’s very good-natured about it—to a point. He’ll probably slap me upside the head when he finds out that I have outed his nickname on my blog.pooky 2

Justin was the cutest kid in any crowd when young, every teacher’s pet and every adult’s favorite. I treated him and talked to him as if he was a very short adult, as I did his older brother (I called them “the midgets”), so Justin was always more comfortable with adults than with his peers. He was the sort of kid that one could imagine living a charmed life with all sorts of waters parting before him and unicorns farting rainbows in his wake.unicorn farting rainbow But I remember clearly the day that this perception ended for me. During his yearly physical when in eighth grade his pediatrician called me into the examination room and asked Justin to bend over and touch his toes. “See that?” the doctor asked as he pointed at my son’s back. Rather than a straight line, his spine was tracing an odd backwards “S”—the clear signs of rapidly developing scoliosis. After several months of unsuccessful exercises and therapies, two titanium rods were inserted in his back during a twelve-hour surgery, guaranteeing that he would set off security alarms at every airport after 9/11 several years later. Justin’s natural patience, resilience, stubbornness, humor and good will were sorely tested and sharply honed during these months, preparing him for Pooker's graduation 004challenges and obstacles even more daunting to come.

As Justin moved through adolescence and into early adulthood, he evolved into a unique human being (don’t we all?). We have always been very close (he has accused me of being his soul mate). He has my sarcastic and irreverent sense of humor and left political leanings, but an empathy and sensitivity for the needs of others that I largely lack. Pooker's graduation 014He has a quirky but deep spirituality, hardly a surprise after more than two decades of hanging around a stepmother and father whose spiritual journeys have been just as quirky and meaningful. School was more challenging as he progressed into high school, yet he can quote lengthy dialogs verbatim from movies, television shows and conversations without breaking a sweat. After graduating high school he went to college in northwestern Ohio at a school with a well-regarded pre-veterinary program; Justin had been aiming for a career in veterinary medicine for years. But as he proceeded to veterinary studies after earning his Bachelor of Science, the wheels began to slowly fall off in various sorts of ways. In no particular order, a series of girlfriends ranging from “nice enough girl, but not right for Justin” to “total lunatic, not right for anyone.” A succession of professors who refused to round a grade up the half point necessary to keep Justin academically viable. Taking a crucial early semester off from veterinary school in the Caribbean to be with and take care of his girlfriend in Ohio who had been diagnosed with cancer (she is now cancer free), then never being able to catch up and failing out. Being diagnosed as ADHD in his middle twenties (something it would have been great to know many years earlier—it would have helped explain a lot). Many series of tests and many sessions of therapy. murphys-law-2aBeing diagnosed with cancer himself a couple of years later and enduring surgery then many months of radiation and treatment (he is now cancer free). More academic attempts and failures, all the time living back with his parents at a time in life when most young men are developing lives of independence and working in slightly more than minimum wage jobs. Nothing came easy anymore; Murphy’s Law seemed to have found a home in Justin.

There were times when I wondered whether Justin was not meant to be in higher education, thinking he might do better or be happier simply settling into a job somewhere, dropping his professional hopes and dreams, and climbing the career ladder, even though I am Mr. Higher Education personified. But here I turned out to be my own worst enemy. Justin was six years old when I entered my PhD program and grew up watching me grow into a teaching career that has been so fulfilling and such a perfect fit that I call it a vocation or calling rather than a job. Pooker's graduation 012That became his own life goal—to find his passion, his calling just as I had found mine. His stubbornness and tenacity guaranteed that he would endure multiple roadblocks, hurdles and failures in his pursuit of his passion, even if he didn’t know what it was, and would refuse to settle for anything less.

His passion was slowly revealed through several exploratory online courses, eventually focused on a Master’s in Psychology. I confess that I had my private doubts, given my old-school educator’s suspicions about online classes and a few unsuccessful similar attempts in Justin’s past. But as he passed course after course, negotiating the sorts of hurdles that would have derailed him in previous years, the light at the end of the tunnel became brighter. His innate sensitivity to the needs of others, along with his longstanding love of horses, directed him toward an ultimate goal of Equine Assisted Therapy in which horses are used as facilitators of change and healing. Mr ed 2He didn’t get his equine attraction from me, by the way—they scare the shit out of me. But although one can lie to a therapist, one apparently cannot lie to a horse. Who knew that Wilbur’s regular conversations with Mister Ed were actually therapy? And what person in need of equine therapy will be able to resist the spectacular tattoo of Secretariat on the back of Justin’s left calf, courtesy of his tattoo artist brother Caleb?7691_10202631908378365_1261596618_n[1] When the Dean of Students conferred collective degrees on several hundred MA and PhD graduates last Sunday, I finally believed it—a leg of Justin’s journey that many times had seemed impossible and impractical had been completed. With flying colors.

It is difficult to step back from the day-to-day struggles that Jeanne and I have lived over the last several years with Justin to truly put his accomplishments in perspective, mark antonybut I know that I have never encountered a student in twenty-five plus years of teaching who deserves their degree more than Justin does. Tenacity, faith, commitment, stubbornness, humor and love in equal parts—these form the foundation of Pooker the man. In Ancient Rome, the dictator’s right-hand man was called the Master of the Horse. Mark Antony was Julius Caesar’s Master of the Horse—his confidant, critic, conscience, problem solver, hit man and most dependable friend. These are all qualities that the newest Horse Master possesses in excess. Any smart dictator would be as proud to bring him into the inner circle as I am proud that he is my son. But he would look awful in a toga.Pooker's graduation 015

The Greater Jihad

0690=690[1]Lead on King Eternal, the day of march has come

Henceforth in fields of conquest Thy tents shall be our home

Through days of preparation, Thy grace hath made us strong

And now O King Eternal we lift our battle song. 

Almost five centuries ago, as he observed his fellow French Catholic and Protestant citizens regularly kill each other in the wake of the Protestant Reformation, michel-de-montaigne-006[1]Michel de Montaigne wrote that “there is no hostility so extreme as that of the Christian.” A strange statement—hostility and bloodshed seem entirely incompatible with the Sermon on the Mount. But I learned at a very early age to ignore or set aside this contradiction. Many of the hymns of my childhood shared a common theme—we Christian believers are at war and must be prepared to do battle at any moment. From “Lead On, O King Eternal” and “Onward Christian Soldiers”onward_christian_soldiers-detail-new[1] through “Soldiers of Christ, Arise,” to “Who is On the Lord’s Side?” I learned a spiritual vocabulary of aggression, violence and warfare. I was never clear about exactly who we were supposed to be fighting or how to recognize the enemy, but I knew I had been drafted into an army, whether I liked it or not. And in the more than five decades of my life, world events have regularly made it clear that religion and aggression, faith and violence, often go hand in hand.

sons%20of%20thunder[1]In the Gospel of Luke, James and John, known as “the sons of thunder,” have this sort of thing in mind when they ask Jesus for permission to call fire down from heaven to consume the Samaritan town that refuses to put Jesus up on his way to Jerusalem. It is no surprise that Samaritans would turn Jesus away, because the center of Samaritan religious worship was in Samaria, not in Jerusalem where Jesus was going, as it was for Jews. Samaritans and Jews then were as different as Catholics and Unitarians today, as different as Sunnis and Shi’ites.imagesCAON6NA5  James and John want to kick ass and take names, all in the interest of spreading the word that the Messiah has come and if you don’t like it or believe it, watch out! But Jesus won’t let them do it; he even “rebukes them” for thinking of such a thing. And the disciples, even those in his inner circle, are confused yet again. If you have the power to establish the truth and eliminate those who won’t follow it, why not use that power?

A book I recently finished reading for the second time, Stephanie Saldana’s The Bread of Angels published in 2010, places the reader in the middle of such questions. breadofangels[1]Saldana’s book is a memoir of the year that she spent from September 2004 to September 2005 on a Fulbright scholarship in Damascus, Syria studying Arabic. It would be another five or six years before the current civil war in Syria that has claimed over 100,000 lives to date would erupt, but Syria in the early years of the twenty-first century, as it had been for decades, was a place of both religious and political tension. These tensions were heightened by the fact that Stephanie’s home country, the United States, had invaded Syria’s neighbor to the east, Iraq, just a few short months prior to her arrival in Damascus.

Stephanie lives in the Christian section of the Old City of Damascus, Syriac_Catholic_Church_logo[1]surrounded by Arabs who follow the liturgical rites of the oldest known form of Christianity, but her daily walks across the city place her in contact with the predominantly Muslim working urban class. She particularly befriends Mohammed, who keeps a carpet shop and looks like Groucho Marx. Although his carpets are extraordinarily beautiful, often the product of his own painstaking restoration, business is slow and his shop is almost always empty. In response to Stephanie’s sympathetic concerns, Mohammed tells her a story.

“When the prophet Mohammed, peace be upon him, was returning from battle, he stopped on the top of a hill before entering the city. He turned to his companions and he said ‘Now we return from the lesser jihad to the greater jihad.’ Do you know what that means, Stephanie? The lesser jihad, the jihad of holy war, is simply to fight in a military battle. But the greater jihad is to work all day repairing carpets without any new business. It is to feed your family. The greater jihad, Stephanie, is just to live.”

In Arabic the word “jihad,” so frightening to many non-Muslim Westerners, simply means “struggle.” The point of Mohammed’s story—told from within the context of a religion that shares a history of violence and warfare with Christianity—is that the greatest struggle of the life of faith is not winning converts or defending one’s beliefs against those with whom one disagrees. The greater struggle of faith is worked out in the daily grind—the struggle of weaving divine threads into the often mundane tapestry of a particular human life. As a novice monk tells Stephanie toward the end of her book, “Resurrection is not an event in the past, but a concrete reality, something we look for every day.” So where is this concrete reality to be found? How are we to participate in the greater jihad of faith?

fruit-of-the-spirit[1]A familiar passage from the Apostle Paul’s letter to the Galatians provides a direction. “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things.” At first read, these characteristics are not particularly remarkable, certainly not as attention-getting as the gifts of the Spirit—tongues, interpretation, prophecy, healing, and the like—that Paul lists elsewhere. Jeanne pointed out to me the other day that while the gifts of the Spirit direct attention to the person with the gift, the fruits of the spirit are directed outward away from the person exemplifying the fruit. Love, generosity, kindness—these are expressed toward others, channeling divine energy away from oneself into the world. And note that these are the fruits of the Spirit. A tree does not expend extraordinary effort or grit its leafy teeth or work overtime to produce fruit. A tree’s fruit is the natural result of health, growth, maturity, and time. These fruits cannot be rushed—often waiting and silence are the best incubators. jeremiah1[1]As Jeremiah, in a rare good mood, writes in Lamentations, “The Lord is good to those who wait for Him, to the soul who seeks Him. It is good that one should hope and wait quietly for the salvation of the Lord.” What more likely place for that to occur than in the daily routines of our lives? The greater jihad cannot be won as one might win a battle or war; 220px-Molana[1]it must be lived. As the great thirteenth-century Muslim poet and mystic Rumi wrote, “If you want to witness the resurrection, then be it.”

Yet clearly it is possible, even typical, for even those human beings most in touch with their divine nature to fail to live out these fruit. Just consider Jesus today in the gospel reading after he saves the Samaritan town from being burnt to a crisp. Is it loving, gentle, or kind to tell someone whose father just died to “let the dead bury their dead”? Is Jesus being patient or generous when he casts aspersions on the commitment of a person who just wants to be a faithful son and say goodbye to his family? Where’s the joy? Where’s the peace? One of the most attractive things about Jesus in the Gospels is also one of the most confusing—he is so recognizably human.

In Yann Martel’s award winning novel, Life of PiYann Martel holding Life of Pi[1], which was recently made into an Academy Award winning movie, Pi Patel wonders about this Jesus guy. Pi loves God and everything about God, so much so that he is trying to be a Hindu, Christian and Muslim all at the same time. But one of the main things he doesn’t get about Christianity is Jesus, who Pi critiques by comparing him to a Hindu God who temporarily became human.

vishnu_40[1]There is the story of Vishnu incarnated as Vamana the dwarf. He asks demon king Bali for only as much land as he can cover in three strides. Bali laughs at this runt and his puny request, and he consents. Immediately Vishnu takes on his full cosmic size. With one stride he covers the earth, with the second the heavens, and with the third he boots Bali into the netherworld. . . . That is God as God should be. With shine and power and might. Such as can rescue and save and put down evil.

      This Son, on the other hand, who goes hungry, who suffers from thirst, who gets tired, who is sad, who is anxious, who is heckled and harassed, who has to put up with followers who don’t get it and opponents who don’t respect Him—what kind of a god is that? It’s a god on too human a scale, that’s what. . . .This Son is a god who spent most of His time telling stories, talking. This Son is a god who walked, a pedestrian god—and in a hot place at that—with a stride like any human stride, the sandal reaching just above the rocks along the way; depositphotos_5367133-Jesus-Riding-a-Donkey[1]and when he splurged on transportation, it was a regular donkey. This Son is a God who died in three hours, with moans, gasps and laments. What kind of god is that? What is there to inspire in this Son?

Pi has a point. And yet he admits a few pages later that “I couldn’t get him out of my head. I spent three solid days thinking about Him. The more He bothered me, the less I could forget Him. And the more I learned about Him, the less I wanted to leave Him.”

“God on too human a scale.” For anyone imagining what God in the flesh might look and act like, Jesus is a surprise, sometimes even a disappointment. And so are we—some days will be better than others in the greater jihad. But God in human form is the whole point of the Incarnation. Energized by the fruits of the spirit, the life of faith introduces the kingdom of God into the world.

Lead on, O King Eternal, till sin’s fierce war shall cease

And holiness shall whisper the sweet amen of peace

For not with swords loud clashing, nor roll of stirring drum

But deeds of love and mercy thy heavenly kingdom comes.