Stations of the Cross 2

August 23rd, 2008

 

What good does it do to meditate on atrocity? (The short answer is: None, except…)

Last week I meditated, for the first time I can remember, on the Stations of the Cross, as found in Celtic Daily Prayer. Like the book as a whole, this meditation is beautiful, poetic.

What I’m thinking of as meditation on atrocity involves dwelling on Christ’s being whipped, his flesh being torn, his shoulders being wrenched, and so on.

It led me to wonder about such meditations on the cross as Mel Gibson’s The Passion. I understand that many people regard that film as almost sacred. I respect their viewpoint.

Focusing on torment can become unhealthy.

The cross is about denying self, loving your enemies, doing the Father’s will not your own. Psychological meanings demand as much of us today as the physical suffering, and are more likely for the average person than dying a horrific death. We may get carried away with the “glamour” of the thing, and forget the boring cross of everyday life.

Suffering is real. Ask military veterans, people living with chronic illness, survivors of abuse and real torture. You don’t need to make it up. Just be thankful that God hasn’t led you there yet.

However, the cross was officially sanctioned torture.

For the first time in American history, our country allows torture. I know the verbal dance our officials do, and I don’t buy it. Torture is torture. The US has turned to Guantanamo and some of the new democracies in the former Soviet bloc to find territory outside the media glare where it can torture people.

Some lines you don’t cross as a civilized society. It took hundreds, thousands, of years to get to the legal ban on self-incrimination and the ban on cruel and unusual punishment in the US Constitution—and only a day 9-11-2001 to knock it down.

When we meditate on the cross, we should see there all tortured people, including those since 9-11. Our reflections should lead us to resolve never to allow torture, or anything that even comes close to it, not only for the sake of victims (which in itself should be sufficient), but for our own sake.

Studies at Stanford showed that the average person is likely to obey instructions from a perceived authority to administer electric shock to subjects of scientific experiments. In another study college students placed in a “concentration camp” social structure began to abuse the “inferior” social group.

People who torture violate minimal standards of human conduct. Do they become less than human? They certainly are not behaving as God wants us to behave.

What an irony that a president who thinks of himself as a “Christian” (assuming others weren’t as good Christians as he) should be in office when we begin torturing people. That way of treating enemies must be in some part of the Sermon on the Mount I haven’t read yet.

Stations of the Cross

August 21st, 2008

Growing up Southern Baptist in El Paso, Texas, in the 1950s and -60s, my father converted from Catholicism, I was imbrued with dislike, suspicion, even hatred of all things Catholic. In seminary taking a class on the classics of Christian devotion, I discovered that the ancient churches of Rome and Byzantium held vast riches of devotion and spiritual formation next to which Baptists had few.

There was Pilgrim’s Progress, of course. Grace Abounding to the Chief of Sinners. That I didn’t find until grad school. Streams in the Desert, My Utmost for His Highest. Other than that, flat modern stuff from the denomination.

The Imitation of Christ, published by Moody Press, despite its publisher, was too medieval and sacramental for me. Now I can’t get enough of it.

Then, in seminary I took Classics of Christian Devotion with Glenn Hinson. Hinson has been hounded by fundamentalists as a heretic. May we have many, many more heretics. He wrote among many others a book called Seekers After A Mature Faith, which surveyed resources on spirituality. In the course I accepted the assignment of presenting Augustine’s Confessions.

The pastorate is not especially conducive to spiritual growth or depth. So now in exile, I’m playing catch up, reading, learning, praying.

Today, I think for the first time, I prayed the Stations of the Cross. I was perched on a stool in the kitchen, Celtic Daily Prayer, pp. 251-264, opened on the stove top, a cup of coffee in hand, beside a sink full of dishes to be washed.

I’m not much for devotion that lingers with masochistic delight over the torture Christ endured. I didn’t see Mel Gibson’s The Passion. That’s not based on the Gospels. An Aramaic original doesn’t exist. To create one is to claim more for the product than is merited, in my opinion.

As I read aloud the sections, I tried to slow down, let the reality sink in as much as possible. I broke up as I read:

Lord, you were stripped of the robes  You wore,
but You were the same—it didn’t change You.

I waited a moment until I could read more.

Crucifixion is so alien to us; we can’t fathom that kind of death. So celebrities pose in mockery. A chocolatier creates the crucifixion chocolate for Easter. We get our daughters fine gold crosses on gold chains.

I recall on my Emmaus Walk, they asked me to drive a nail into a cross. I couldn’t do it, I wouldn’t do it. I was the last. Several men huddled around, explaining, encouraging. Finally, I caved to the social pressure. But I’ve always regretted that. For me.

The cross is unimaginable.

Think of the PTSD someone would experience who actually saw a human being nailed to a board, hanged, left to die a lingering death from exposure, suffocation.

What good does it do, to meditate on atrocity? What good does it do?

(more…)

We’ve kiss’d away kingdoms!

August 19th, 2008

Part 2

What light does Shakespeare’s Antony and Cleopatra shine on infidelity? As I wrote Part 1, news broke of John Edwards’ affair.

Grief

I’m finding this piece more difficult to write than I thought. I guess because I’m grieving.

  • Grieving for America. Right now we need all the good ideas and the best people we can find. We can’t afford the loss of any, especially people like John and Elizabeth Edwards who inspired us and who were lifting up the needs of the poor.
  • Grieving for the Edwards family. She has cancer to deal with. Now this. “Anguish” is the word one news blog used. And for Edwards himself; the blog quoted one democratic insider who said, “He’s finished.”

The prophet Jeremiah wrote in the same mood:

O that my head were a spring of water,
and my eyes a fountain of tears,
so that I might weep day and night
     for the slain of my poor people! …
For they are all adulterers,
     a band of traitors.

Jer 9:1-2 (NRSV)

Here the adultery is both literal and figurative, representing the people’s unfaithfulness to God.

The grief in the play is nowhere clearer than when Antony sees his friends after abandoning his fleet and pursuing Cleopatra from the battle (Act 3, Scene 11). “I have lost my way forever,” he says. When Cleopatra shows up, he cries, “No, no, no, no, no.” Nothing will ever be the same.

Sin

I almost hate to use the term, because it’s a favorite of politicians who point fingers at others while secretly carrying on affairs of their own. But no other word will do.

We see here the deceitfulness of sin. While Mark Antony acknowledges he must leave Cleopatra because  the affair is causing “ten thousand harms more than I know,” he continues it. He seeks death like a bridegroom leaping into his lover’s arms. His servant’s name, ironically, is Eros, the word for self-gratifying love; he repeatedly calls “Eros!” in his final scenes.

Most teens believe they’re invulnerable, contrary to all evidence; politicians who have affairs believe they’re the exception, the one who won’t be caught. We also teach our politicians they’re special. Their every need is catered to, in the bubble of privilege they live in. So why shouldn’t they gratify sexual impulses?

Meanwhile, sin continues its silent certain destruction of life. Antony compares himself to the shape of a bear or lion in the clouds, that vanishes in a moment: “Here I am Antony: yet cannot hold this visible shape” (4.14.)

Sin leads us to violate our own best nature, to participate in self-destruction.

John Edwards, like Mark Antony and all of us, is responsible for his sins. But there is a communal aspect here as well. For, all of us are responsible for the kind of society we live in. We’re responsible for the sex-drenched advertizing, television, and movies that consume us.

The modesty my Mother believed in strikes us as comical, quaint, maybe puritanical. Perhaps a little. But our sexual openness has gone way too far.

Spiritually, sex is like fire, one of the primal energies. In the hearth it provides warmth. In the stove it cooks our food. But fire, out of such bounds, burns down the house. The Commandment “Thou shalt not commit adultery” interpreted by Jesus’ emphasis on the lustful look and heart shows us where the boundary is. When we find sex outside the boundaries of marriage and monogamous lifelong relationships, we don’t have to wonder, analyze.

The song says, “It can’t be wrong, when it feels so right.” But it is wrong, no matter how it feels; it’s destroying us and all that we love.

Is this the Felix Culpa?

The corny words of scripture turn out to be right on the money: “the wages of sin is death” Romans 6.23.

And the verse goes on: “But the free gift of God is eternal life in Christ Jesus our Lord.” My hope is that this is a personal turning point for John Edwards, the felix culpa, the sin which God uses to redeem. Though he may never be the presidential hopeful he was, God still has plans for him.

And for the rest of us sinners, too.

We’ve kiss’d away kingdoms!

August 16th, 2008

Part 1

It’s been awhile since I spent serious time with Shakespeare, which I find cleansing, rigorous—aerobic exercise for mind and spirit. So I recently tackled Antony and Cleopatra, reading and re-reading.

Then I hear the newsbyte that John Edwards has had an affair. Damn! He was talking about the poor, like no other presidential candidate.

Is this getting old, or what? Maybe if we can find a public official who hasn’t had an affair, he or she should get the headline.

Having read John 8, I’m not one to throw stones. But I’d like to understand what’s going on here. That’s why we read classics like Shakespeare, isn’t it, to understand the human condition?

So we begin. Married to Fulvia, later to Octavia, Mark Antony is having the time of his life—with Cleopatra. He says to her:

There’s not a minute of our lives should stretch / Without some pleasure now. 1.1.46-47

Sounds like a guy planning his retirement, doesn’t he?

At the same time, he recognizes that the affair is doing damage:

I must from this enchanting queen break off:
Ten thousand harms, more than the ills I know,
My idleness doth hatch. 1.2.127-129

Of course, he doesn’t do it.

During the decisive battle at Actium, Cleopatra flees and, abandoning his forces, Antony follows her. His soldier Scarus says:

We’ve kiss’d away / Kingdoms 3.10.7-8

I never saw an action of such shame;
Experience, manhood, honour, ne’er before
Did violate so itself. 3.10.22-24

Antony confesses,

…  I / Have lost my way forever. 3.11.3-4

He dismisses his soldiers, rejecting their arguments that they should stay with him. Realizing he has reduced himself to a thing, he says:

 Let that be left / Which leaves itself. 3.11.19-20 

He confronts Cleopatra with her total control over him:

 O’er my spirit
Thy full supremacy thou knew’st, and that
Thy beck might from the bidding of the gods
Command me. 3.11.59-61 

Just as a cloud “that’s dragonish, / a vapour sometime like a bear or lion,” vanishes before his eyes, he is disappearing:

Even with a thought
The rack dislimns, and makes it indistinct
As water is in water. 4.14.11-13

Next, he calls on his servant Eros to kill him. Instead, Eros himself suicides. Antony fumbles, wounding himself but remaining alive for yet one more love scene with Cleopatra. Rather than being taken to Rome as a prisoner, Cleopatra has servants bring in vipers to bite her to death.

Shakespeare paints a fascinating, indepth portrait of persons who are poisonous for each other.

In Part 2, I’ll share my own reflections.

Power and Light

August 12th, 2008

 

I guess you could say this is about the guys who keep the light and power on.

When people are reading the Bible through, I tell them, “Don’t be surprised if you bog down about Exodus 21 through Leviticus to Numbers 8 or so.” This is the most mind numbing material I can imagine, instructions for building the tabernacle in the wilderness and for carrying it about from place to place. There are detailed descriptions of items in the tabernacle and long lists of offerings.

My advice: skim it or skip it until later.

It baffles me to read in my study Bible notes that Jewish children are often introduced to their faith beginning with Leviticus.

Today, for example, my read through passage was Numbers 1-8: the census, the order of march, the Levites broken down into the Kohathites, the Gershonites, and the Merarites.

YAWN

If you’re Moses or Aaron, you get good parts in the play:

The sons of Kohath: Amram, Izhar, Hebron, and Uzziel, four. The sons of Amram: Aaron and Moses. Aaron was set apart to consecrate the most holy things, so that he and his sons forever should make offerings before the LORD, and minister to him and pronounce blessings in his name forever.

1 Chron 23:12-13 (NRSV)

The Aaronites pack up every item: the altar, the firepans, the snuffers, the bowls, and so on, placing everything in its covering of fine leather. Then the Levites get to carry it.

But here’s where it gets dicey: if they happen to look at it or touch it, ZAP! They’re dead meat.

Most of Raiders of the Lost Ark is Hollywood CGI. But in depicting the holy (that which is contained within the ark) as more deadly than an A bomb, the movie is true to the Old Testament.

The ark is properly transported by poles run through rings at its corners. When David brought the ark to Jerusalem, however, he brought it on a cart. The result:

When they came to the threshing floor of Nacon, Uzzah reached out his hand to the ark of God and took hold of it, for the oxen shook it. The anger of the LORD was kindled against Uzzah; and God struck him there because he reached out his hand to the ark; and he died there beside the ark of God.

2 Sam 6:6-7 (NRSV)

So, here you are, roaming the desert, listening to stories of Abraham and Sarah, Isaac and Rebecca, Jacob, Leah, Rachel and their brood. Your job in the salvation history of your people?

Carry some leather packets around on poles. But never touch or look at what’s inside or die instantly.

BORING DANGEROUS

How’d you like your resume to read: I carried a leather packet around the desert for 20 years, period.

But, in fact, they saw it differently.

Those packets, carried about on poles, represented for the people the presence of God, leading the march.

[God] said, “My presence will go with you, and I will give you rest.” And [Moses] said to him, “If your presence will not go, do not carry us up from here. For how shall it be known that I have found favor in your sight, I and your people, unless you go with us? In this way, we shall be distinct, I and your people, from every people on the face of the earth.”

Ex 33:14-16 (NRSV)

Psalm 16 is often considered the testimony of the Levites, who had no land in Israel; the Lord was their inheritance:

5 The LORD is my chosen portion and my cup;
     you hold my lot.
6 The boundary lines have fallen for me in pleasant places;
     I have a goodly heritage.
7 I bless the LORD who gives me counsel;
     in the night also my heart instructs me.
8 I keep the LORD always before me;
     because he is at my right hand, I shall not be moved.
9 Therefore my heart is glad, and my soul rejoices;
     my body also rests secure.
10 For you do not give me up to Sheol,
     or let your faithful one see the Pit.
11 You show me the path of life.
     In your presence there is fullness of joy;
     in your right hand are pleasures forevermore.

Psalms 16:5-11 (NRSV)

I’m a full decade past the retirement age of the Levite (Num 4.47). I gave my working life to the church. And I can tell you, there is no place on earth more haunted by demons. It collects stinkers and hum dingers by the bushel.

So I’ve done a bit of reframing. I did my time in the church. It often felt like Leviticus reads, lugging people’s baggage around the wilderness.

But I gave my heart to the Lord and to the good souls I always found here and there, inside and just as often outside the camp.

Let me tell you: it’s enough, way more than enough.

Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe

August 8th, 2008

                September 11, 2001. Two weeks passed as if only seconds.

                Generalized anxiety was spooking bats from everywhere. Exhausted, Frank sat down to dinner. All he wanted was to enjoy Grandma’s meatloaf with the whipped baked potatoes and spinach soufflé, a quiet birthday celebration with Elizabeth. But, no sooner had they said grace than his cell phone vibrated against his thigh.

                Damn, he thought.

                “Hey, Preach, it’s Houston down at County Hospital. We sure need you.”

                Houston, an RN in his church, called only in bona fide emergencies.

                “It’s absolutely necessary? Today’s E’s birthday.”

                “I hate to call you, but you said to.”

                “Did I?” Frank groused. “I’ll be there.” Caught between kissing E and shoveling a forkful of creamy potato into his mouth, he opted for potato.

                “Sorry, hon.” He grabbed his keys.

                Houston had grown up on the streets and in the basement of the Green Street Methodist Church, where the Jesus Gang hung out. After a stint in the marines in the Gulf War, he got his GED and eventually his RN. Working the ER he didn’t get to church every Sunday, but he showed up more than most people who had no excuse. He worked every week with at risk kids in the Jesus Gang.

                His father was black, his mother Mexican. Some white people in their SUVs checked their door locks when he walked by. But, once he let you “in,” he greeted you with a broad smile, a friendly grip and loyalty without limit.

                Frank tried to catch him every now and then for coffee. Houston called him to come to the hospital last year: some locals shot up a house, killing everybody inside, including a five year old and a Bassett hound.

                Tonight two police cruisers parked outside the ER, blocking the entrance and exit. Security patrolled the halls. Rev. Frank Chandler showed his Volunteer Chaplain credential.

                “What’s the story? Feels like we’ve had a bomb threat or something.”

                Houston said, “The EMTs brought in this guy. Middle Eastern descent, could be Muslim, 20 something, maybe 30. If this is some kinda hate crime, we got ourselves a situation. He’s unconscious, head wounds, severely beaten. Two cracked ribs.”

                “What can I do?”

                “That’s the thing. Staff needs some TLC, and they know you.”

                “How come?”

                “Cause some of his injuries have been incurred after admission.”

                “You mean in the hospital…?”

                “Yep.” Houston’s matter of fact manner worried Frank more than an alarmed tone of voice would have.

                “The ER doc didn’t find no burns during the initial exam—I assisted. But an hour later, there was a new cigarette burn in the palm of his right hand.”

                “How could that happen, Houston? This is No Smoking. You can smell cigarette smoke right off.”

                “I don’t know. I swear he wasn’t alone long enough for anyone to get at him.”

                “Can I pray?”

                “Well, not with him. If he’s Muslim, hospital doesn’t want the appearance of proselytizing. But you just look me in the eye, and pray. They won’t know the difference.”

                Frank stumbled through some words like “out of the depths we cry to thee, O Lord,” until a man in a dark suit with a silk tie and matching handkerchief in his breast pocket joined them.

                “Mr. Dickerson, you remember Rev. Chandler, our Chaplain?” Houston spoke softly.

                “Thank you for coming, reverend,” the man said, straightening his tie nervously. “You realize the sensitivities of the situation. If this patient turns out to be Muslim, and you a Christian—well, it might not look right.”

                “I was a hospital chaplain in New York City, before coming here, sir. I can actually run interference for you. The nearest mosque is a block from my church; I’ll be glad to call the Imam for you.”

                “No, no, won’t be necessary,” tutted Dickerson, “so long as we’re cognizant of how things look. We can’t keep this out of the media very long.”

                “Hope springs eternal, I guess,” Frank muttered.

                He checked with staff he knew in ICU. In contrast with ER, that unit was quiet. Nurses’ chatter had settled on Ground Zero, NYC.

                “They say Islam is a religion of peace,” one woman said. “I don’t buy it. Mark my words, the World Trade Center was only the start.”

                “My nephew was a fireman, went into the North Tower right before it crashed,” said a blonde nurse. “As far as I’m concerned, it’s ‘an eye for an eye,” pay back with a great big stick.”

                Frank said, “My little brother graduated with his MBA in June, started working in the North Tower. He always was a morning person, liked to get to work by 6:30 a.m., have his quiet time.”

                Frank pulled his thin line Bible from his pocket. “You ever read that whole thing about ‘an eye for an eye’?” he asked.

                The nurses shook their heads, No. He read slowly:

thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. Exodus 21:23-25 (KJV)

 

                “Well, there you go—the Word o’ God, can’t be any plainer than that,” the blonde woman ended grimly.

                “I just wish we could nuke ‘em all,” another said.

                Frank had to admit, the thought had crossed his mind. He wondered, “What kinda world will we have?”

                When he returned to the ER, tension had ratcheted up. Houston explained, “Somebody’s putting their cigarettes out on the guy’s skin, right under our noses. New burns on his hands and feet.”

                “Can I see him?”

                “Yeah, I guess,” Houston shrugged.

                By now the man was isolated in a glass walled cubicle, hooked up to monitors and IVs; a nurse was recording the readings in his chart.

                A police officer stood guard at the door.

                Listening to the clicks and beeps, Frank gazed through the glass at the bandaged discolored face. He wondered what it would look like if the man opened his eyes, or smiled. Had he passed this man on the street yesterday, would he have even noticed him?

                His gentle features suggested nothing equal to the violence he had endured.

                Counter transference! Frank dismissed the fleeting similarity he imagined to his little brother’s face.

                “So he’s burned where?”

                “In the palm of each hand, and in the center of each foot.”

                Frank winced.

                The sheet was discolored. “What’s going on there?” Frank asked.

                “What the—!” Houston jumped as if jolted by a cattle prod. The duty nurse pulled back the sheet, revealing a puncture wound in the patient’s side, bleeding profusely.

                The nurse let out an involuntary cry, then began immediately tending the wound. The police officer with a jerk of his head ordered them to clear out.

                A few minutes later, a furious Administrator stormed into the ER. “Lock this place down, till we get whoever’s doing this!” he said in a low voice. “Send everybody elsewhere who’s not about to code!”

                Frank began quietly explaining to people waiting that the ER had to be evacuated; helping them gather up coats, pocketbooks, magazines, shoes; suggesting they try Memorial Hospital, a level one Trauma center, 7.9 miles away.

                At last, except for police and hospital staff on duty, the ER was empty and quiet. At 6 a.m. Houston went off shift. He normally rode the bus, but this morning Frank gave him a lift. As they drove past the church, Houston noticed something lying in the alley.

                Frank felt like he’d been kicked in the belly. There on the ground behind the church was a body. Middle Eastern descent, 20 something, maybe 30. Something had clawed his head; his face, battered, discolored; cigarette burns, drilled into each palm and the arch of each foot. A puncture wound to the side had bled out.

                The body was partially covered by a sheet of newsprint on which were scrawled the words PAY BACK.

                Houston flipped open his cell phone and called 911. He knelt beside the body. “Brother Frank,” he said, “this is the man that was in the ER all night.”

                Numb, Frank stared at that still, distorted face.

                Houston jabbed the ER number into the keypad of his cell. “Ginger, this is Houston,” he said. “What’s going on there, right now?”

                Then, he said, “Well, where he is now is here, in the alley behind Brother Frank’s church…. It’s the same guy, I’m telling you…. Only now he’s dead.”

                Frank’s hands struggled to free his Bible from his coat pocket, to read a psalm or something. His Bible opened to the verse that reads

Inasmuch as ye have done it unto one of the least of these, ye have done it unto me.

Forgetful and fruitful

August 5th, 2008

I like the names of Joseph’s children; they tell us much about his remarkable character.

When they were born, he had plenty to be pissed about:

  • Pampered son, hated by his brothers
  • Sold into slavery
  • Falsely accused of adultery with his master’s wife
  • Imprisoned
  • Forgotten by Pharaoh’s butler, once restored to office

When he rightly interprets Pharaoh’s dreams and recommends a wise course of action, Pharaoh elevates Joseph to second in the land. He gives him a wife; the couple have two boys.

Joseph named the firstborn Manasseh, “For,” he said, “God has made me forget all my hardship and all my father’s house.” The second he named Ephraim, “For God has made me fruitful in the land of my misfortunes.”

Gen 41:51-52 (NRSV)

Forgetful

Joseph attributed his state of mind to God, as he did his ability to interpret dreams.

What did he forget?

  • All his hardship
  • All his father’s house

Joseph put the past behind him. He didn’t dwell on the hate and injustice he’d experienced. But, perhaps more important, he didn’t dwell on all the things he loved in his father’s house.

Joseph did not cut himself off from his birth family. When they were ready to resume a relationship he was willing to.

In Old English “for” meant “away.” “Get” means to grab. Therefore, “forget” means not to get, not to grab. Forget, forbid, forbear all are similar words. Jesus didn’t consider equality with God as something to be grabbed at, held on to (Phil 2.6).

Perhaps we could say to forget in this sense is to let go.

Joseph didn’t let his past, good or bad, get to him. He put it away, just as Paul did.

this one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.

Phil 3:13-14 (NRSV)

Forgetting past hurts as well as achievements helps you to focus on the present and the future. Maybe in this context forgetting is like pruning the vine, so that it will be more fruitful.

What about the saying “forget and forgive”? That’s another post. Forgetting in this sense simply means putting something away. Joseph is an example of forgiveness. But people often toss off “forget and forgive” as if to say, “Let’s pretend the injustice never occurred.” That’s not at all what Joseph did here. His caution in dealing with the brothers later demonstrates clearly that he had not lost sight of their power to hurt.

Fruitful

Joseph’s second child is named Ephraim, meaning fruitful. Joseph was fruitful in his ability as administrator, fruitful in his willingness to care for his father and his brothers’ families.

He demonstrated the fruits of the Spirit:

love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.

Gal 5:22-23 (NRSV)

But, of course, what he meant primarily by fruitfulness was having children. He is like the woman in Jesus’ parable:

When a woman is in labor, she has pain, because her hour has come. But when her child is born, she no longer remembers the anguish because of the joy of having brought a human being into the world.  

John 16:21 (NRSV)

We have many promises in scripture that we will bear fruit, none more beautiful than this:

 Those who go out weeping,
     bearing the seed for sowing,
shall come home with shouts of joy,
     carrying their sheaves.

Psalms 126:6 (NRSV)

I love the beautiful song by Blood, Sweat and Tears, “And When I Die,” the chorus of which is:

And when I die, and when I’m gone
there’ll be, one child born, in this world
to carry on, to carry on

Jesus chose us to go and bear “fruit, fruit that will last,” John 15:16 (NRSV), whether that be in character, accomplishments, or new followers of Christ.

To be fruitful we Christians need to be forgetful of position, privilege, past—not in the sense of losing identity, for Joseph never forgot his father and wished to be buried in Canaan. Joseph forgot in the sense of never resting on his laurels. Leaves, even beautiful ones that crown winning athletes, soon wither and fade; records are surpassed.

A New Testament example of this forgetful/fruitful pairing is in the preaching of John the Baptist:

Bear fruit worthy of repentance. Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.

Matt 3:8-10 (NRSV)

Somewhere I read that C.S. Lewis tended to discard a manuscript as soon as it was written. (I can’t document this at the moment.) By this I don’t mean that he did not revise and rewrite when necessary, but simply that he didn’t look on past writing as a trophy to be displayed prominently and polished every day. Instead, he simply continued writing.

By God’s grace we need to be forgetful and fruitful.

Prayer time in La La Land

August 1st, 2008

 

The early Bible study some friends and I do on Thursdays today.

1  We’re trying out Skype. We all know:

To err is human but to really f—- things up,

it takes a computer.

 My friends in Africa, my wife and her colleagues at Virginia Institute of Pastoral Care, and I are working on making reliable audio and video connections for case conference, fellowship and prayer time. This morning at 7, noon in Yaoundé, we planned to connect. IF the technician got my African friend‘s computer back to him.

My laptop sat prominently on the dining room table, ready for us to meet. Everybody oohed and aahed over our plans. I tried several times to connect, but was never successful.

Time: 7 a.m. We end at 8.

 

2 My wife left for work. There was a loud buzz, then a mechanical

Voice:              “Did you hit your panic button?”

Me:                  “What?”

Voice:              “This is your home security company. Somebody at your address hit the panic button on the key chain alarm. What is your emergency?”

Me:                  “There’s no emergency.”

Voice:              “What’s your all clear code?”

Me:                  “Armageddon.”

Voice:              “Thank you.”

I’ve been wanting to check the security system, anyway. I have this goofy plastic pendant that I can’t wear under my shirt because it makes me break out. “Kirk, to Enterprise.” Other than that, except for a few blinks, we’ve got nothing to show for our monthly security payment.

Time:               7:10 a.m. We end at 8.

 

3 The computer goes into its version of the northern lights. That’s either asleep or hibernation. I never know which.

Now I show everybody the Celtic Daily Prayer website: www.northumbriacommunity.org/.

(Clearly people I’m HTML-challenged; screw it. 30 minutes trying to master the damn link, while the message rips off like a breath in a blizzard.)

Time: 7:30 a.m. We end at 8.

 

4 One friend shares how much of a blessing his prayer book is. He dashes off to the car to get it. Another digs through her purse for a slip of paper to write the web address on.

 Me:        “Not to worry, I’ll email you a link.”

 Relief.

 I talk about how I’ve been doing Celtic Daily Prayer for four or five days now. (I’ve got a doctor’s appointment coming up. Of course, I’m not anxious about it.)

 Then free (old, conservative, solid) Bible software: http://www.e-sword.net/. Then how I prefer a cheap disc for the NRSV.

 By now my friend’s back from the car with the Book of Common Prayer, an older edition than the one I use (1979). Daunting if you’re not used to it. So I mention the lectionary home page.

 Bells and whistles. Bells and whistles.

 I find a prayer for children that might be helpful.

 Time: 7:50 a.m. We end at 8 a.m.

 

5 God ripped my heart out.

 I can’t talk about our prayer concerns. You know them way too well, anyhow. But suddenly the geek circus we were showing off tooted, tooted, blinked, blinked, forgotten.

There we were. Prostrate before the mercy seat. Waiting for the still small voice.

Elijah killed about 950 pagans for the Lord. He was a righteous man, who prayed and for awhile it didn’t rain; prayed again, and it began to rain, to pour. He fled for his life from a queen he thought was wicked, anyway.

Fled to a cave. Waited for the earthquake, storm, lightning that were his stock in trade. None of those came. Only a whisper: “What are you doing, here, Elijah?”

Me:                  “Laptop! Software! Internet!”

Whisper:          “What are you doing, John? Pay attention! To really f—- things up, it only takes…you. You needed to pray. Desperately, you needed to pray. At last, you did.”

Time:               7:57 a.m. We end at 8.

Notes from my journal

July 29th, 2008

Good News!

Honest to God, a company that holds a chunk of my retirement savings called this week to inform me that I am not dead. They used my Social Security number by mistake for some claim. The official said I may be inconvenienced, but they are working to correct the error. Does that mean I will be dead soon? They said, just ignore any mail I may receive to the contrary. How do you write to the dead?

Journal: random thoughts about spiritual deepening

I’ve always wanted to be a monk. Something about living your whole life around the rhythm of prayer appeals to me. But in college I met the woman with whom I am one soul, and (not having the physical stamina to be a missionary) I went into the pastorate, often the equivalent of the hair shirt.

Now 30 years later I find myself at home alone most of the time, and physical constraints again limit what I can do. So I read, and the old hunger to live a life of prayer is back.

Reading Mother Julian slowly

One discipline I’ve undertaken is to read slowly, often aloud. Lectio divina? Maybe.

It’s not how I was taught to read. I took a rapid reading course at the beginning of my academic life, and I still often gut a book in an hour or two.

But you can’t get the most spiritually out of reading that way. That rapid reading skims the ideas off the surface. Slow reading sinks deep into the thought and experience of the writer.

The only problem is, it takes such a helluva long time. I’ve been reading Mother Julian (as C.F. Andrews calls her) for months!

I found this extraordinary prayer:

God, of your goodness, give me yourself, for you are enough for me, and I can ask for nothing which is less which can pay you full worship. And if I ask anything which is less, always I am in want; but only in you do I have everything.

Julian of Norwich. Showings. Classics of Western Spirituality.  (Mahwah, NJ: Paulist Press, 1978), p. 184.

If anyone thinks this is just anti-body masochistic spirituality, they should read her amazingly tender account of how the body eliminates waste in  the love of God! (p. 186)

Praying Celtic Daily Prayer

At the suggestion of Scot McKnight, Jesus Creed, I’ve made the commitment to praying the daily office. Celtic Daily Prayer looks good, and I had a discount coupon, so I got the book. I know it’s online, but I like the feel of a good book in my hands. Nothing can replace that.

The only spiritual discipline that’s stuck for years is reading the psalm and gospel of the Daily Lectionary, BCP. I find the psalms begin to sink into my subconscious. So I always read them for devotion from the KJV or NRSV.

I’ll keep you posted how it goes.

Collective practice

I love the Collect form. The article “Collective wisdom” by John D. Witvliet in Christian Century 7-29-2008 reminded me of the basics. So I’ve been writing them, like haiku. It’s a great way to center prayer more on God than on self.

I’ve been dealing with anxious thoughts about getting older. This prayer caused the anxiety to dissipate and me to grin:

Loving God, you teach us to cast all our cares on you. Grant that we so trust you that anxiety will prompt us to pray without ceasing, love without limit, and wait without whining. In Jesus’ name. Amen

One M, Two M’s

July 25th, 2008

 Fiction is the only way to get at truth from a certain point of view. Don’t ask me what it is; I just know it when I read it. I love the Book of Revelation. Something in me wants to rescue it from all the pre-a-post-millennial puzzles that obscure the blazing light of its Truth. So I’m playing with some stories I hope smash the dingy panes of dogma through the stale light of which I’ve had to read the Apocalypse. Mostly, however, these are just for fun. I think. The first Tale was posted 12 July 2008. This is 2.

A Tale of Patmos

                “Hey, M & M, you gonna play me some b ball?”

                The red-headed kid dribbled down the hall toward the church office.

                “You mind your manners, mister!” shouted Rhonda, 210 pounds of rectitude, who ran the Church—Office.

                The redhead danced a circle just out of her reach.

                “Stop that, Maurice!” the preacher barked.

                “Aw, she knows I only do it cuz I love her.”

                “You do it cuz you don’t have no momma I can call down on you,” Rhonda snarled, but she couldn’t keep a chortle off the back of her palate.

                “Stop it!” the preacher said. The redhead kid stopped, just dribbling—he was a cyclotron of one.

                “Y’gonna play, or ain’t ya?”

                “It’s Thursday, isn’t it?”

                “Yep.”

                “Wouldn’t miss it!” the preacher said. He wondered where he stashed his sneaks after the last time.

                “No, you cain’t!” Rhonda said.

                “Rhonda! I told you nothing’ll keep me from playing a little one on one with one M every Thursday afternoon.”

                “Yeah, you said that, but you got that letter, remember? That letter from Patmose?”

                Actually, it only had the final e when Rhonda said it. The Patmos Serenity Center. “You promised you’d go see that old man this afternoon.”

                “Oh, damn, Maurice, I did!”

                A month ago, just before he went on mission trip and vacation, the crumpled letter came from the Patmos Serenity Center, addressed to MM, Laodicea Church. Scratched in red crayon across the back of the envelope were the words:

Repent! Lest I spue thee out of my mouth!

                “Who’d send hate mail to the Church?” she demanded.

                “It’s addressed to me,” M & M said.

                “Well, then I understand!” she said. He ignored her.

                Inside, in barely legible scribbling, was the message:

I am, old John, your brother and companion in tribulation, in the isle that is called Patmos for the testimony of Jesus. In the Spirit on the Lord’s day, he told me: The end is nigh!

                “Somebody’s meds need adjustment,” Rhonda said.

                The preacher showed one M the letter. “Old John knows his Bible, you gotta give him that.”

                “Yeah.” The kid scowled.

                M & M’s double scheduling got worse after Rhonda purchased him a Palm Pilot for Christmas. She was the only one who knew how to use it.

                “Want some M & M’s, Maurice?” the preacher said.

                “You a sweet, sweet man!” cooed Rhonda, making no attempt to swallow this snicker.

                He shot her his Gehenna gaze; she laughed out loud.

 

                The big bowl of M & M’s had appeared on his desk one Monday morning a few weeks after his first Sunday. The Youth group officially christened him M & M, in spite of his desperate pleas to be called Rev. Mike.

                Maurice said, “Rev. Mike—that sounds like a sound system.” M & M was it.

                “Miracle Emmett Emerson” was the name that marched out of his mother’s mouth. “Miracle” because she was 31, old for that part of the West to be giving birth to your first. She claimed she promised God that name, if he gave her a healthy baby.

                Aunt Bessie said, “It’s ‘Miracle’ because, at that age, skinny like she is, with glasses, she got herself a man, any man.”

                “Emmett” was for Grandpa Emmett, who raised her.

                “Emerson” was her husband’s name. Said so on the Marriage Certificate: Harlan Michael Emerson. All anybody ever saw of him was that Certificate. Turns out Grandpa Emmett raised baby M & M, too. With plenty of help from the church.

                He went to Scouts at church, summer camps, Bible drill competitions. The T.E.L. class of ladies kept him properly fed and clothed. The deacons paid for school supplies and fees.

                Since the church was the only building in town with a big enough hall to hold dances, he did all his dancing there as well. Anonymous from church bought him his first real suit of clothes, at age 17 after he surrendered to the ministry. And, a badly kept secret, it was Pastor Jorge Mercado who paid for his senior ring.

                He went to a church-related college on scholarship and, by the time he started seminary, he had five years of hardscrabble pastoring under his belt. His grades indicated a bright future in grad school, but his heart belonged to little churches like the one he grew up in.

                That’s how he ended up at Laodicea Church, “where the layman matters.” The other slogan that, thanks be to God, didn’t make it onto the letterhead was, “where we oughta see ya.” Nobody cared how corny it was, except the graduate fellows who filled in now and then, who knew just enough Bible to be dangerous.

 

                “Only one thing to do, one M,” the preacher said to Maurice. “You gotta come with me to the Patmos Serenity Center, ‘closest thing to Glory this side of the Pecos.’ We’ll meet Old John, have a nice chat, and then I’m gonna whup up on ya! How’s that?”

                “I don’t have to do anything religious, do I?” Maurice asked. He was Jewish.

                “Not a thing,” the pastor assured him.

                M & M parked in the clergy space, at the far end of the lot. One M dribbled up and back by the time he got to the front entrance.

                “May I help you?” asked the silver-haired woman behind the high counter labeled Welcome Center.

                “Yes, ma’am,” said the pastor. “I got a letter from somebody who lives here—old John? Could I speak to him?”

                “How’re you going to deal with him, I mean, this whole prisoner tribulation thing?”

                “Tell me why you ask.”

                “He’s mailed out 22 letters like that. We made up a fund to help him pay the postage. You’re the only minister who’s ever replied—no cards, no phone calls, even. You’re not going to preach at him, are you? I mean—we all know he’s got, problems. He can’t help it, he’s just like that. But he’s such a kind old man.”

                “Thank you, I won’t preach at him.” The lady winced at her choice of words. He patted her hand. “I know what you mean, I don’t like to be preached at, either.”

                “I’ll take you to him. He’s in our back meditation garden.”

                She led him to an asphalted parking lot, large pots of greenery placed here and there. His b ball tucked underarm, Maurice tagged along, taking in every detail; couldn’t wait to see an old man who “saw things,” as M & M described him.

                Beside the water-free fountain beneath the silent Gabriel, an old man sat, thin as a coat hanger, a wisp of white hair floating above his forehead.

                “Hello, I understand you call yourself ‘Old John,’” the preacher said.

                “Yep,” the old man replied, gripping his outstretched hand eagerly and staring at each detail of his face. “I knew you’d come.”

                “I’m—”

                “I know who you are,” the old man interrupted. “You’re MM, the Master’s Man.”