Memory and Fear and Great Joy

Photo by Angelo Moleele on Unsplash

“But the angel said, ‘Do not be afraid; I have good news for you: there is great joy coming to the whole people.”1

Who knows what angels look like? In my imagination they are twenty feet tall, as solid as brass, beautiful enough to cause awe. The wings are an afterthought, purely symbolic, a nice touch to disguise the fact that an angel can materialize next to you without a sound, every feather in place. They don’t travel — they appear.

In the gospels, angels create fear in people, but they don’t mean to. We know this because the first thing the angel says in the Gospel of Luke is,“Be not afraid.” The angel says this to everyone it visits: to Joseph, to Zechariah, to the shepherds, and of course to Mary.

Unintentional fear. It would charge the space between angel and human like an electric grid. It would block the angel’s greeting before it could be uttered. The angel would begin, a half-smile on its face. Then raise a hand in sympathy. Do not be afraid, it would say. Please. I have good news. There is great joy coming for the whole people.

Can we command someone not to be afraid? Fear always has an object, fixed at a point in time, a location that can be, must be, triangulated urgently. A person is afraid of snakes or bombs or the ocean. Only rarely are we afraid of fear and then only because we’re afraid to name its shape. Or we whistle in the dark, saying, “We have nothing to fear, but fear itself.”

We remember what we fear, but more to the point, we fear what we remember. Simple then: just forget.

Yet, what rings in my head on my predawn walks in this winter of our discontent are verses from Psalm 137:

“How could we sing the Lord’s song

in a foreign land?

If I forget you, O Jerusalem,

let my right hand wither away;

let my tongue cling to the roof of my mouth

if I do not remember you,

if I do not set Jerusalem

above my highest joy.” (Ps 137:4-6 NEB)

There is much about the year 2020 that I would like to forget, but the things I would like to forget have been the fears of many this past year. They will be remembered as a way to honor those who suffered them. I will remember them as wildfires in our sojourn through this alien land.

Children in cages. An administration contemptuous of science. A constant assault on democratic ideals and constitutional requirements. The destruction of truth. Lying as a form of discourse. The continued grinding down of the human dignity of people of color, of women. Needless deaths in the thousands; individual deaths without justice. A fascination with the bizarre. The cult of a false messiah. A form of Christianity that embraces ruthless power and nationalism.

The stone in our shoe is how much remembrance of the past will shape our future. How much should we remember? Do we carry these filthy rags with us? Do we forget our losses and press ahead or should there be an accounting before we move on?

The past is nailed to memory, the future is susceptible to fear — but no less open to hope. If that is so, should the last four years be stripped off and tossed to one side like a dirty garment? If remembering is a form of knowing, what have we learned?

While we cannot change the past, the future is open but costly, agonizingly bought at the price of lives. Yet, knowledge is not all that is needed to create a future. Surely there must be wisdom entwined with passion. How shall we remember Zion? How shall we sing the Lord’s song?

Because of Advent, because of the Incarnation, at the brink of a new year we are invited to “be not afraid.” Afraid of Covid and its insidious reach. Afraid of sudden unemployment, eviction, illness without adequate medical coverage. Or any coverage at all.

Fear of crowds, fear of other people, fear of isolation and loneliness. Fear of desertion.

Fear for the millions who are sick, dying, or working to keep others from dying. Fear for the children whose meals are as uncertain as where they will sleep tonight. Fear for the asylum seeker, locked in her detention cell, waiting for Covid without medical help.

Fear of those who are callous, indifferent, and powerful enough to spin your life into an abyss you’ll never get out of. Fear for this country: caught in traps of its own making, gnawing its own flesh, struggling to tear itself free.

“Be not afraid,” says the angel. “I bring good news, and great joy for all the people.” We are those people, some of the many. What the angel announces is a new source of joy. It is no longer tied to a place, as holy as Jerusalem and the temple was, but to a person, an experience, and a community. It becomes portable, carried within us and shared with each other.

It is a joy as quiet as it is enduring. It is an undercurrent, rather than a ripple across the surface. It survives drought and flood, rising as blessing in the midst of adversity. Though it pierced the heart of Mary it topped up the heart of Simeon, an old man who could die joyfully, having lived to see the promised One. At times, through tears, it causes us to cry, ‘How long, O Lord?’ At other times we walk in silence.

“It is the ineffable from which we draw the taste of the sacred, the joy of the imperishable,” said Abraham Heschel.2 It draws us to the beating heart of the Spirit through whom we are brought near, no longer strangers clutching our alien gods.

  1. Luke 2:10 NEB.
  2. Heschel, Abraham Joshua. Man is Not Alone. New York: Farrar, Straus and Giroux, 1951, p. 9.

2020 in the Rearview Mirror

Photo by Cozies Tone on Unsplash

Well, we made it. Most of us. God be with those of us who were left by others before their time. Today was a gray, indeterminate, indecisive day for the end of year, especially for the end of this year. I suppose I was needing a bright, cold, wind-swept day with clearly defined corners and color. A day that would sit down early and recall with humor and insight the past year.

Instead, I was thrown back to reflect on my own time. This year I admitted to myself that I am a glass-half-empty sort of person. I don’t know if that’s a permanent condition or a consequence of squinting at the world for most of the year. I found my default attitude to be one of melancholy, sometimes anger, and it was with effort that I took my stance toward life, the universe, and everything. I suspect I am not alone in this.

I was deeply affected by the violent deaths this year of so many: George Floyd, Breonna Taylor, Ahmaud Arbery and others. Thanks to the patient but insistent guidance of dear friends Colleen Pierre-Louis, Rosalind Morgan Upshaw, Camille Lofters, and Laci McDermott, I found my voice. Much more to the point came the imperative to listen well and long to the Black experience in our time.

The evangelicals who supported President Trump stopped me in my tracks. It felt like a betrayal. While I admit to being dumbfounded by them, they forced me to reexamine my own views on the relation of personal faith to issues in the public square. This has pushed me to find a way between blinkered certainty and shapeless avoidance of controversy. All I can do is to speak from my limited perspective and act on what I am learning. My faith is an ongoing experiment.

Thankfully, Joy and I are well so far and have even managed to increase our walking time. Some months ago my Fitbit informed me that since January I had walked the length of Italy. By now I may have crossed the Alps into France.

This year has been a fire-hose of outrage and injustice. It’ll go down as the year our children tell their grandchildren about. So much heartache, yet so much courage, quiet heroism, solid friendship, and beauty.

There’s a new year ahead—fresh, young, with all its bits in place and all of them working. Hope abounds, if we are willing. Love casts out fear.

Thank you, friends, for your companionship. Onward and upward!

Love’s Body, Love’s Spirit

Photo by Roland Hechanova on Unsplash

“Among men, who knows what a man is but the man’s own spirit within him? In the same way, only the Spirit of God knows what God is.” — 1 Cor 2:11 NEB

For several weeks in the long, dark, waiting room of this election year, I immersed myself in the British television drama, “Call the Midwife.” Obsessed as I was with the campaign season, impatient to reach the due date of November 4, apprehensive of the rough beasts slouching toward Bethlehem, I found some solace in the wonder and awe of childbirth as practiced in the East End of London in the 1950s.

The sisters and the nurses of Nonnatus House carry out their mission with good humor and courage. Always on call, they swoop down the narrow streets on their bicycles at all hours, clutching their birthing kits to them and dashing up narrow stairs to bedrooms reeking of sweat and pain.

The fathers pace outside. If they are young and it’s their first child, they run their hands through their hair and chain-smoke. If they already have five or six, they leave it to the midwives and await the news down at the pub.

Every episode ushers several babies into the world. The mothers are vulnerable and young, brimming with hope and terrified. The older women, the ones who have been through this too many times, bear down grimly. For them, the awe and mystery are long gone. They’re pacing themselves to go through the wall ahead while they’ve still got breath to scream. But all of them, mothers and midwives, rejoice when the babies are born, bloody, squalling, and beautiful.

It’s entirely natural to gape in astonishment at these creatures. When my son was born, he emerged gray and slick; in that moment I knew he was dead. But then in seconds—hours, it seemed—his robust cry transfixed me. He blossomed pink, then red. Then Love crashed in, a tsunami of feeling that narrowed my vision to a single point. Reason, control, diffidence — all was dwarfed by this mighty rock of love, solid and sudden, in my soul’s desert.

I had not known what to feel or how. Through circumstances and geography I had been raised as an only child by my grandparents. While I certainly did not want for love and all my needs were cared for, the absence of my father left me with an inner coldness that I feared. I had marked this day with dread and hope. Dread, because I did not feel capable of loving a child in the way he or she deserved. And hope, foolish or not, that I might somehow be saved through this experience.

It wasn’t that I was socially withdrawn or reclusive. I had friends, good friends, the kind that were as close as brothers or sisters, but without the competition for affection or the resentment that sometimes results from one’s birth order. It was rather that I had a stillness within, an impassivity as of a house intact but abandoned. It felt as if I had walled something up inside myself, as much to protect something within as to keep some unnamed terror without.

Years later, through a counselor, I was given a clue to a possible cause. He recommended John Bowlby’s book, Separation, which reported the effects on children who were sent to homes in the countryside from London and other cities to escape the nightly bombings during the Second World War. When finally, they were returned to their mothers after a long absence, they often refused any contact and turned away, silent and despairing. Bowlby believed that problems in the adulthood of these children could be traced back to this early separation.

My mother left when I was nine months old. My father, now alone, desperately needed to give me a stable home, so a succession of friends cared for me until his parents took me in when I was three. I don’t know if this explains my reticence entirely. We are woven of many strands, not all of them identifiable and no one of them strong enough to account for who we are. We make it up as we go and later, if we’re fortunate, we may see there was a pattern to our steps.

I grew up, blessed in ways I only later acknowledged. It was always the case that I would go to college; that was never in doubt. It was expected that I would work for the church in some capacity, either as a pastor, a writer, or as a teacher. It was assumed I would have a personal relationship with Christ, the inevitable outcome of the sermons I’d heard, the Bible classes I’d attended, the religious instruction I’d received for baptism.

It was taken for granted that I would fall in love. Which I did, several times, hardly knowing more than how desperately I wanted to give love, yet feeling how little I had to offer.

***

In the Advent season we live in expectation of change. We live in hope. We are pregnant with it. However else we may imagine God throughout the year, this is the time we think of God as an infant. God, born “on a Christmas morning.” God, whose coming as a baby transforms the world, one possibility at a time.

We call it the Incarnation, when Spirit becomes flesh, and we build a creche to house the Baby Jesus. We spot the birth of the Lord in a stable out behind an inn, nestled among the patient donkey, the lowing cattle, a rooster or two and a dog.

As an historical event, we know very little about his birth really. It was probably in 4 C.E., most likely at Nazareth, a backwater town in a province of the Empire notable mostly for its volatile populace and its strange apocalyptic urges. His birth was foretold, as later writers believed. It was somehow written in the stars, as some Persian astrologers divined. It was a threat to the local ruler’s corrupt regime, and it was the trigger to the massacre of male babies under the age of two within a precinct.

The birth itself was unremarkable, similar to the millions before it and the billions that would follow. There was pain and blood and relief and joy. But what makes God so perfectly real, so thoroughly human, so ultimately thisworldly, such that we are drawn near year after year, is that in some mysterious way this infant is the embodiment of the Divine.

In the epigram, Paul says we know ourselves as God is self-known. If that seems a stretch, the possibility of Christmas is that the Incarnation brings us in love to the Christ-child, mirrored now in every vulnerable birth of every baby born, and in so doing, as Paul says, we come to “possess the mind of Christ” and thus to know ourselves as we are known by God (1 Cor 2: 16 NEB).

Barbara Brown Taylor is Far From Home

What do we look for in a sermon? Wit? Inspiration? A profound dive into Scripture? A drawing in and drawing together of the people of faith? As her readers know, these are some of the marks of Barbara Brown Taylor’s sermons.

Always a Guest: Speaking of Faith Far From Home, is her latest collection, sermons preached after leaving parish ministry “twenty years earlier than expected.”1 As a guest preacher far from home, she packs lightly, only “a sacred text, a trust in the Spirit, an experience of being human, and the desire to bear good news.”2

The earliest sermon in this collection is from 2006, the latest is January, 2020. Most of them were preached up and down the East Coast from Chautauqua, New York, to Florida, with several in her home state of Georgia. Others were farther afield: Winchester Cathedral in England, along with pulpits in Ontario, Minneapolis, and Portland. Although she is booked two years in advance, many of her sermons appear on YouTube.

Always joins a list of fifteen books that reaches back to 1986 with Mixed Blessings, her first, and includes such New York Timesbestsellers as Leaving Church, An Altar in the World, and Holy Envy. BBT (as her readers call her) is an ordained Episcopal priest, professor, theologian, and author, who Time Magazine named to its annual list of Most Influential People (2014), and who was named by Baylor University in 2018 as one of the world’s twelve most effective preachers.

British priest and author, Mark Oakley, writes that, “The preacher begins by declaring war on cliche and then conscripts words and images that resist the quick clarity of relevance in order to find resonance, words from which we cannot retreat.”3 Oakley, a fine preacher himself, seems to imply that relevance must be sacrificed for resonance. But shouldn’t every preacher try for that delicate balance between present relevance and future resonance? Topical or timeless, Taylor’s sermons speak to the historical moment she and her audience are experiencing without losing a step for the times her readers find themselves facing.

Sermons read do not have quite the same effect as sermons seen and heard. There’s something about the cadence in the delivery, the gestures of the speaker, the liturgy that embraces the sermon, that creates a different ambiance. But reading the sermons in Always a Guest consistently drew me in through the warmth of Taylor’s storytelling and her earned wisdom.

There are thirty-one sermons, “a month of Sundays,” as one reviewer called it. Each is based on the lectionary texts for the day, texts which Taylor mines in her unique fashion through a combination of storytelling, personal anecdotes, and vivid exegesis. Time and time again, I enjoyed a jolt of surprise as Taylor unwrapped a text in a way that was fresh, yet with a gravitas that made her interpretation feel both satisfyingly inevitable and narratively definitive.

In “How to Live with High Anxiety,” Taylor provides relevance for her audience and resonance for the reader. “How did Jesus speak to their anxiety?” she asks. “Most importantly, I think, he did not tell them to cut it out. ‘People will faint from fear and foreboding of what is coming upon the world,’ he said. Who could have known that better than him(emphasis the author’s)”?4

Taylor grew up with the civil rights struggle in Georgia and has ministered in the South her whole career. Yet, in a sermon entitled “Errors About Beauty,” she slips in a gentle critique of activism without confounding the thrust of her message.

“The arts thrive on self-interest, leading them to think of their own pleasure instead of pleasing God. Some of the most activist Christians I know might say it differently, but they too harbor a fear that beauty has the power to distract people from the work of justice. They may even be right. At the moment, I can think of a lot of people who say they feel closest to God in nature, and none at all who say they feel closest to God in a picket line at a refugee detention center. If justice has to be beautiful to get our attention, justice will suffer.”5

One of the best aspects of her sermons is her ability to relate Scripture to our daily problems. In “Paralyzed by Polarization,” a sermon preached in 2018, she speaks about conflict. “What matters is that like a lot of Christians, I have a hard time with conflict,” she says. “I have learned to view it as un-Christlike, which means that I know how to avoid it, deny it, sublimate it, and internalize it, but not how to enter into it with other people without feeling like a sinner.”6

Her trademark humor comes through when quoting Jesus in Matthew 5:23-24 about first reconciling with someone before worshipping. She says, “Sometimes I think Jesus said things like that because he never pastored a church. Paul pastored churches, which is why I like his iteration better. ‘Bless those who persecute you,’ he told the Romans, ‘bless and do not curse them (12:14). See? He knew about the cursing.”7

With a common sense approach to our fallible natures, Taylor says, “It’s not just that conflict is inevitable and some fights are worth having; it’s that conflict is one of the ways God gets most deeply to us . . .” She continues, “But the dream is not to stay out of conflict. The dream is to remember who we are and what matters most to us in the midst of conflict . . . to love each other in ways that mystify our neighbors, on the off chance that it will do a little good.”8

Most of the sermons in Always are based in the New Testament, with several from the Old Testament (the one on “Sabbath Rest” from Isaiah is especially good). Taylor’s themes constantly circle around and through Jesus, his life with the disciples, his parables, his forgiveness, his humanity, and above all, his transparency as the face of God in this world.

“God has entrusted us with the teaching of the gospel,” she said to an audience at the Chautauqua Institution in 2016. “More than that—with its embodiment, which includes protecting the vulnerable bodies all around us each day. The good news is that we have everything we need to do that: the grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit. May they be with us all forevermore.”9

In these anxious times BBT travels light, but her humor is reassuring, her scriptural insights challenging, and her breadth of vision inspiring. Always a Guest is the guest who becomes family, even in a pandemic.

  1. Always a Guest: Speaking of Faith Far From Home. Louisville, KY: Westminster John Knox Press, 2020, p. ix.
  2. Taylor, p. xi.
  3. Mark Oakley in Mayne, Michael. Responding to the Light: Reflections on Advent, Christmas, and Epiphany. Norwich, UK: Canterbury Press, 2017, p. vii.
  4. Taylor, p. 5.
  5. Taylor, p. 12.
  6. Taylor, p. 37.
  7. Taylor, p. 37.
  8. Taylor, p. 40.
  9. Taylor, p. 116.

Fig Tree Blues

Photo by Jametlene Reskp on Unsplash

The vocation of creatures is to exist as themselves, to be bearers of their names, answering to the Word that gives each its distinctive identity.1

The parables Jesus told were as common as dirt. Nothing fancy. They were drawn from real life or at least from a life that could be imagined.

So here is a story, a parable told by Jesus. You can read it for yourself in Luke 13.

There was a man, says Jesus, who had a fig tree. I’ve had this tree for three years, he says. Every year I’ve looked for figs on it, but I’ve got no figs. What’s the matter with it? Chop it down, he says to the hired man. Why should it go on using up the soil and I get no figs?

Well, says the hired man, give us another year. I’ll dig round it, pile a lot of manure around it, and we’ll see what happens. If it bears fruit, then well and good. If not, I’ll cut it down. Fair enough?

What the hired man knew and the fig-tree owner did not know is that it takes about three to five years for a fig tree to bear fruit. After that, given water, good soil, and a generous amount of manure, figs will appear. The year after that there will be more figs and the year after that, even more. Within five years there should be enough for a bountiful bowlful. But it takes time.

This is one of those parables from Jesus that stops me in my tracks. It’s in a section of Luke where Jesus rails against the blindness of his audience. You know how to read the weather, he cries, but you can’t read the danger of this present hour. There is a judgment coming.

“I have come to set fire to the earth, and how I wish it were already kindled!2

And if there was any doubt, it’s Jesus who will cause these ruptures. “Do you suppose I came to establish peace on earth? No indeed, I have come to bring division.”3 Perhaps this came as no surprise to his disciples and those who sought to kill him. It’s a surprise to us, though. Who is this man?

He gets numerical about it. In a family of five, three will be against two and two against three. Son against father, mother against daughter, mother against son’s wife, son’s wife against her mother-in-law.

As if there weren’t enough tension built into families already. As if all that Oedipal rage of sons against fathers weren’t already lurking, and the sniping and resentment between a mother and her son’s wife wasn’t the cause of silence between husband and wife on the cold drive back to their apartment.

In the news of the day, a tower had crashed down in Siloam, and eighteen people were killed. Conventional wisdom claimed that they had (literally) brought this down on themselves. Only such flaunting sinners died so swiftly and so gruesomely.

Not so, said Jesus. Do you think they were more guilty than everyone else living in Jerusalem? The world is not divided between the sinners and the sinless. Everybody sins. You should take this as a warning, not that you should fear that towers will fall on you, but rather to live right and do well before you die. Only the living can repent.

***

I was eleven years old and I was looking to find the first figs on our tree. We lived on a mountainside overlooking the Napa Valley and I was standing, barefooted, in the garden my grandfather and I had made by wrestling aside the mounds of red volcanic rock scattered like cannonballs across the slope of our back yard.

Planting the fig tree was a promise of discovery. Where we had come from, just outside Toronto, there were no fig trees. But in California everything grows, so we planted one when we moved into our new home.

Wherever my grandparents moved, they created a garden. Not just rows of vegetables, but springs of flowers, curves of hedges, conversations of saplings. They took the landscape as it was and sculpted it. They had the patience to work within the arc of the seasons. They sifted the rough earth and planted the colors they loved.

But on this September day in 1963 the sunset filtered greenly through the lobed and glowing leaves and the bowl in my hand seemed absurdly large, for there was only one fig. The leaves were rough to the touch as I slid my arm through them to where it was lodged. I felt it carefully. It was green at the stem, plump and compact. I had come too soon.

I withdrew my arm and backed out from under the low branches. The air was still, cooling from the heat of the day. My shirt, so new the collar was still scratchy, shifted as I straightened and stood listening. A car was passing on the road below me and through its open windows a song blared. That would be the teenaged boy who lived across the street, who knew all the latest songs, who, in the days to come would tell me of Bob Dylan and his song, “Blowin’ In the Wind,” the song that was playing on his car radio, although I did not know it at the time, the song of this voice, plaintive but insistent, whose questions were the first fruits of a harvest long in the making that would not wait.

When we are young, the future takes the shape of our formless hopes. When we are older our hopes take the shape of our expectations. In November of that year, not long after I filled my bowl at last with ripe figs, shots were fired into the head of the President. With that, my childhood was over, and though it took awhile to realize it, it came to seem as inevitable as the trajectory of the bullets on that day.

***

The parable of the fig tree lends itself to shifting thoughts. The default reading might assume that the owner is God, that God is quick to judge on performance, that appearance is all, that return-on-investment is the sole measure of worth.

Another reading might find that the owner is the dominant world, brusque, ruthless, as hard as flint. We are the fig trees. Jesus is the hired man whose knowledge of the trees is as deep as his care for them. He knows how we are formed, how long it takes for the leaf, the bud, and the fruit. Young trees must be given time; their potential is real, visible to the trained eye, hoped for by the expectant.

We are all under judgment all the time. Mostly, we judge ourselves and each other, usually quite harshly and often unfairly.

Our judgments upon ourselves come from disappointment and fear; we are less than we wish to be. What we are for the good we scarcely know.

Our judgments on others come from what we can see—and we see in a mirror darkly. There are times when we do what we should not do, and we cannot answer why. There are times when the good we could do stands bright before us, but we glance away.

And there are times — praise God — when who we are and what we do are one, when being and deed emerge quietly, miraculously, greenly from the bud, as beautiful as September light.

  1. Williams, Rowan. A Ray of Darkness. Cambridge, MA: Cowley Publications, 1995, p. 149.
  2. Lk 12:49, NEB.
  3. Lk 12:51, NEB.

In Praise of Useless Beauty

Photo by Manny Becerra on Unsplash

”. . . Once you have been touched deeply by beauty, in a lily or a human face, it is difficult to resist engaging the kind of justice that clears the way for more beauty in the world.”1

There is a tension in our lives between two poles: Mission and Beauty, imperative and invitation. Sometimes we take to the streets, sometimes we gaze in wonder.

We carry the water of mission in buckets, one on either side, the beam balanced across our shoulders. We follow the track laid down in the Gospels, “Go ye into all the world.” Without a map, we walk. The water sloshes. We cannot afford to glance at our feet.

Fervent in spirit and trusting, we learn to read faces. In another’s voice we sense the longing for an end to dryness. In the cold hallways of someone else’s life, we hear the echoes of our own restlessness, “Calling, O sinner, come home.” We pray to be open to the Spirit. We are impatient.

There are commonplace miracles happening. We breathe in, we breathe out. The world brims with the Light; it ceaselessly streams into the world. We are blinded by the Light, swaddled, and warmed. Even so, there is darkness.

Mission gets us up and out. We leave home to sail away from comforts familiar into other lands and isles. We bump into new words, stumble through markets and bazaars, hear the music of surprise and delight, strain to see beyond the horizon.

It helps to be young, to not know what you cannot do. Innocence displays a wisdom that experience might discount. Effort and sacrifice, expended outward, builds resilience; there is satisfaction in obstacles encountered and transformed. Your muscles flex and burn as your shoulder lowers and your cheek presses against the rock.

(The definition of work: To transfer energy from one object to another in order to move the second object in a certain direction. Work equals force multiplied by the distance over which it is applied.)

In college, as a religion and journalism double-major, I was blessed to have close friends in both fields. One weekend, two friends and I found ourselves in a quiet chapel between scheduled events of a Bible conference. We spent an hour spontaneously preaching. One of us would open the Bible, drop a finger on a text without looking, and pass it along to another. That person had a minute to think about it and two minutes to preach a sermonette on that text.

We were amazing. Our imaginations were lit, our energy was boundless, our humor and wit were buoyant. Someone looking on might have been critical of our sermonic structure, but not our enthusiasm. We placed ourselves within the Acts of the Apostles, fiery with the Spirit and with joy. For those moments, Beauty and Mission were one.

Then we went off to the next meeting on soul-winning strategies and the flame flickered and went out.

There is a militancy in American Protestantism, rooted perhaps in 19th-century abolitionist and temperance movements, that continues today with triumphalist notes.

Growing up in the church, we youngsters were trained in “sword drills,” in which a Bible text was read and we were to shout out the chapter and verse. Now “prayer warriors” organize on Facebook to mobilize around family members facing surgery or a job interview.

There is a low hum of alertness you get around a lot of evangelists, as if they are constantly on guard against imminent attack from demons who walk among us. And while it’s true that we wrestle with “the cosmic powers of this present darkness,” as Paul says, the temptation is strong for them to find that darkness first within their own fellowship (Eph. 6:12).

They speak of churches as “beachheads” and television ministries as “the front line.” “Onward, Christian Soldiers” is the adult version of the children’s song, “I’m in the Lord’s Army.” The metaphors of combat pervade the language of evangelism. The uncomfortable truth, to paraphrase Clausewitz, is that for many in the church, mission is war by other means.

To be tested in mission is to realize what we can reach and how much we still fall short. We do not stop to ask where we are—not yet—but time and turns and detours on the road will gently bring us to a reckoning. There is more to come, much more ahead, but lately and at last we will pause to ask ”Why?”

***

Is Mission everything? Is everything a means to an end? Are there no things whose beauty alone grants them space to flourish? What about the days we long for a fragment of poetry, a familiar riff, the cast of light in a Vermeer, lights along the promenade after sunset? Seamus Heaney said poetry never stopped a tank. But he wrote it, nevertheless. Oh, how he wrote.

Even Paul must have turned aside while on his ceaseless journeys, to gaze in wonder at the sea or to pause in a mountain pass for the flowers. Some things bless us surely by their unselfconscious beauty. They do not fit in our box of tools. They do not demand our attention. In their reticence, they draw us to them. The natural world is too generous to need us, but even its extravagance can be overwhelmed by our appetites.

Such beauty cannot be comprehended (from Latin, comprehensus, to seize), but rather received (from Latin, recipere, to take back again). Beauty is that which we have lost, have wandered into again, and have thus awakened to. It is a distant echo of a time in which we were given everything without asking, everything we did not need to know. Without need, everything is gift. It was a life innocent of utility, of seizing ends through means.

That was Paradise.

Now we must till the gardens east of Eden, work them by the sweat of our brow to find and fill our needs. But useless beauty is still there to be received as gift, to remind us of what we have lost, and to fill us with a holy longing for belonging.

The beauty of the natural world cannot be produced, but it can be desecrated. When we turn aside to exult in it and to protect it, it humbles us by its majesty and aloofness.

The Genesis creation stories endow us with a reverence for the beauty of being, of living to bear the image of God. They ground us with the call to care for the Earth, more imperative now than ever before. This too is Mission.

But they also bear witness of the Fall, the abyss that dropped between ourselves and God, the rupture between you and I that renders our communication labored and broken. Now Beauty is at a remove from us; perceived, instead of enveloping us. Now we are objects to ourselves.

Unless . . . unless our missions are transfused with beauty received through the Light coming into the world. “Then shall your light break forth as the morning, and your health shall spring forth speedily: and your righteousness shall go before you; the glory of the LORD shall be your rear guard.”2

Mission, rightly done, awakens others to that joy. The seeing of Beauty is our re-cognition, our thinking-again, of our work in the world. Beauty recognized widens the field of our vision as we plunge ahead with Mission. It softens the hard lines of justice through mercy without fogging up our ambition.

“We can afford to dance,” writes Rowan Williams, “dance the useless dance of love for its own sake, beauty for its own sake: the dance of Mother Teresa . . . Of all who work with the hopeless, the incurable, the dying, the wretched . . . Our life now is not for usefulness but for beauty: we can have no other.”3

Here is another scene. I am sitting with a student, a person I am beginning to know. I sense that he and I could be good friends. We are talking about literature, art, and film. The more we talk, the deeper we go. Now we are plowing the ground of the parables and how they could be written about, illustrated, or filmed. Nothing seems impossible; we are electric.

I feel my eyes brim with tears. My companion notices immediately. “What’s wrong?” he asks anxiously. “Nothing,” I say, but I can barely speak. I feel myself to be overflowing. It must be gratitude. This is how true communication can be, I think to myself. This—unselfconsciously, unreservedly, mysteriously—is how Mission melts into Beauty.

  1. Taylor, Barbara Brown. Always a Guest: Speaking of Faith Far from Home. Louisville, KY: Westminster John Knox Press, 2020, p. 13.
  2. Isa. 58:8, KJV.
  3. Williams, Rowan. A Ray of Darkness: Sermons and Reflections. Cambridge, MA: Cowley Publications, 1995, p. 63.

To my Trump-supporting Friends

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I know you are disappointed. I would be too. But now we have a chance to begin again. Before we do, I’d like to say some things straight up.

For four years I’ve listened to your “alternate facts,” your declarations of war on truth, and your delight in the actions of President Trump, however cruel and incompetent they were. I’ve seen you deny science, reason, and ethics, to say nothing of compassion and community-spirit, in order to wave the flag of self-centeredness in the name of freedom.

I’ve watched as you condoned, through silence or rationalization, the constant killing of Black men by police. When the President banned Muslims from entering this country, no matter their situation, no matter their family connections, no matter that it swept up millions of people indiscriminately, you found a way to see it as legitimate. When children were separated from their parents at the border, you framed it as a just punishment for breaking the law.

You asserted with a straight face that doctors got paid more to certify that everyone who died in their hospitals was a COVID victim. You assured me that masks don’t work, that the CDC was part of the deep state, that Dr. Fauci and others advising on the pandemic got up every morning determined to disparage the President and prevent him from being reelected. That this was their sole purpose in disputing his claims that the virus would disappear.

Some of you nonchalantly dismissed 200,000+ deaths as a mere blip. Since you were in your thirties and got lots of exercise, you thought herd immunity was a pretty good idea, despite the fact that to achieve that we would have to make sure millions of people died.

When QAnon reared its ugly head, you fell for it. You even sent me videos intended to rip the scales from my eyes, the better to see the real truth. You pitied me when I reacted with disbelief. “Do your research,” you said. The truth is out there . . .

And throughout these four years you excused the President’s racist remarks, his misogyny, his callous indifference to the grinding poverty in this country. You cheered when he passed the largest tax cut in years to benefit the smallest percentage of wealthy people and smiled when he held the government and its workers hostage for a month to wring out money for his wall—the wall he insisted Mexico would pay for.

I watched all this in disbelief and, yes, anger. I wondered if we were looking at the same events or if there was something desperately wrong with my perceptive abilities. I would read and re-read something the President said to see if I had missed the key to its interpretation. Maybe it’s plain for all to see, I thought, and I’m the only one who is blind to it. Surely my friends would not have fallen for this. Then I came across the term ‘gaslighting’ and I saw the light.

All of this—well, most of it—could be chalked up to political passion, I thought. After all, I was pretty passionate about it too. The answer was not to be indifferent to the political game, but to somehow see it as one element of life among many. That’s what I told myself in my more heated moments and it’s something I still believe.

I also recognized that I’d done my share of punching back. I usually stopped and considered before I replied, but even then I said some things I regretted—and I didn’t apologize. I’m apologizing now.

But here’s the thing: the last four years under this President have been a revelation to me, one that I am grateful for in the way we are grateful for bitter medicine. I believe I have learned some things and reaffirmed some old truths.

I have learned the clear distinction between humiliation and humility. Humiliation is something we slap on another person, but it only sticks if they accept it. Humility, on the other hand, comes from inside ourselves. It’s both a shield against humiliation and the key to learning, especially in conflict.

I don’t know everything. I don’t know how another person truly thinks and feels. I don’t even really know completely what I think until I have something to contrast it with and compare it to. This acts—or is meant to act—as a wedge to keep my mind open long enough so I can consider another viewpoint without firing first. I have gotten some practice at it these four years, but I’m not ready to be certified just yet. I’m sure I’ll have more opportunity in the next four years to work on it.

The other big thing I have learned or rather reaffirmed, is why I try to imagine Jesus. I say “imagine” because I realize that knowledge about Jesus, however important, is not enough. In order for Jesus to be real to me, real enough to be present every day, I need to use my imagination to see him where he was in the Gospels and then try to see him where I am today.

This takes work, but it’s good work. It becomes most real when I feel disoriented by this culture I’m in. When I doubt my faith or when I rationalize a verbal blow to another, I imagine Jesus striding next to me. He’s not judging or cajoling me. He doesn’t have to. His strong and gentle presence is enough to call my actions into question.

The next four years will be a workout as we work together. I think we all have a better chance of walking in truth now, but it won’t be easy. We’ve all got to relearn some things, like trusting one another and what we really mean by those bright words like ‘democracy,’ ‘justice,’ and ‘truth.’

I think we all need to take a deep breath and step back to a place of humility. And let’s have done with humiliation. That stuff starts wars and creates famines.

Let’s use our imaginations too. Let’s imagine what others might be going through to cause them fear and anger. Let’s imagine where we fail to see one another as creations of God and what they might look like if we could see them as God sees them. And let’s imagine how Jesus sees us, clad in all our self-righteous fury, and know that he knows we are so much better than all that.

Disregarding the Rest

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“A man hears what he wants to hear and disregards the rest.” — Paul Simon, “The Boxer”

I am implored by my friend to “do my own research,” usually a tip-off that that person rejects all mainstream media, including the major newspapers, magazines, and networks. Instead, I am to find the truth in the myriad of alt-right blogs, websites, and Twitter accounts.

I will not do that. He knows it, just as I know he will not accept any of my references to The Washington Post, the New York Times, The New Yorker, Atlantic, and Guardian. We are at loggerheads, yet we continue the discussion on Facebook, each of us reluctant to write the other off as a former friend.

He is unfailingly courteous, unlike so many others across this divide. In fact, our discourse is for him a battle of spiritual warfare in which I am in grave danger from principalities and powers. He hopes to save me, a fellow Christian and a friend, whose bonds of friendship stretch back over fifty years to high school days.

As I write, in a few days he will vote for Donald Trump, believing that God has appointed the President to save the country from the hell of socialism that the Democrats will bring. I believe the opposite, that the country cannot bear another four years under an administration seemingly bent on destroying the fragile framework of democracy.

In our exchanges he lets me know he is praying for me that the Holy Spirit will convince me of my error and help me to find my way back to truth. In a flash of pique I tell him I appreciate being prayed for, that I need all the prayers on my behalf that I can get, but no pleas for my conversion to his position will be effective.

I believe, just as he does, that this is bigger than either of us. Something fundamental is at stake here and it calls for clear thinking, moral conviction, and a willingness to search for truth. He asserts that we are living in the Last Days and that prophecy is being fulfilled before our eyes. I reply that people in every age think theirs is the last one and that prophecy is like Cling Wrap: it can be stretched to cover almost anything.

He wonders if I believe that God doesn’t care what happens here on earth. I counter that Jesus’ life and death and resurrection mean that God was willing to die to change the horrific state of affairs in our world. But, I add, I don’t believe that God is telling me to vote Republican — or Democrat, for that matter.

We retreat to our corners for the time being. I ask myself for the hundredth time why I do this. I wonder what it means for our friendship. And I question what has happened to my sense of humor. Incongruously, an image of a freckled Alfred E. Neumann comes to mind with his cheerful comeback to anything serious: “What, me worry?”

***

What I find so poignant about this situation is that it really matters to both of us. Neither of us can easily walk away because we care about the issues at stake in this election. And in some way not clearly defined, we care about each other’s spiritual welfare.

As the saying goes, the personal is the political, and never more so than today. The saying captures the urgency with which our individual concerns of race, gender, social class, educational opportunities, and health become policy issues. The unavoidable smashup of personal = spiritual = political is the conundrum behind my disagreements with my friend.

What are we to make of such deep divisions between Christians over social and cultural issues? Conventional wisdom says that culture beats religion in most societies with a Christian history. Given crises like war, famine, and plague, people retreat to their enclaves and their tribes. In the extremes, morality gives way to survival tactics, a narrowing of scope rather than an opening up of inclusion through compassion. Religion, that is, the worship of God in and through community, may survive such a test, but often enough it becomes another powerful means of exclusion.

“Purity,” says Annie Dillard, “is one of the two most attractive ideas the human race knows. The other is perfection. Purity is absence; perfection is fullness. Purity seeks to eliminate; its worshipers from the right or the left wage war with swords . . . Purity seeks to eliminate inessentials.”1

We imagine we can achieve purity with the right combination of astringency, incisiveness, and force. Force that presents first as derision, then as humiliation, and finally, as unveiled hatred.

At the micro level—the personal level between each other as adversaries—the world shrinks to our own blood sport, the ring in which we duke it out until only one is left standing. Purity is achieved by eliminating the other.

There is a practical consideration also, what we might call “The Rule of the Road.” You don’t flip someone off while in traffic lest you meet them later in the parking lot. Likewise, I shouldn’t post something I would be ashamed of later.

The disharmony of the present stifles our view of the larger context, but even more so, it distorts our understanding of the creations God has brought into being, which we call “I,” “you,” “them.” Under these conditions, we rarely get to “we” and “us.” Rather, we protect ourselves by asking if anything matters enough to bring about a permanent rift between people of faith, be they Christians, Jews, or Muslims.

One alternative available is the Casablanca response. Humphrey Bogart as Rick says to Ilse on the runway, “I’m no good at being noble, but it doesn’t take much to see that the problems of three little people don’t amount to a hill of beans in this crazy world. Someday you’ll understand that. . . Here’s looking at you, kid.”

Back far enough away and the conflicts we carry shrink to nothing. The irony in that argument is that what Rick did was noble, precisely because he put the welfare of Ilse and Victor ahead of his own wishes, and in so doing probably signed his own death warrant. But we do not look at our world from the International Space Station; we are here, right now, in the midst of all our overlapping and sometimes discordant lives.

These things are important to us because they are in some sense matters of life and death. No conflict, no meaning. At least we’re alive enough to realize that the tearing of the fabric of the Christian community is serious. This brings up, as Rowan Williams says, “one painfully obvious thought . . . If we were really preoccupied with, really in love with our vision (of Christ), we’d have less time for fussing about someone else’s.”2 After all, when Peter asked in John 21 what was to happen to the beloved disciple, Jesus pretty much says, “Mind your own business and follow me.”

But that’s not really enough either. Nor will cutting the other away through a demonic cult of purity suffice. And acquiescing to another’s position over things we cannot in good conscience believe tears away at our sense of who we are and what we are to do.

The difficulty confronting me is the battle over particulars versus universals, tactics versus principles, means versus ends. My Christian brother and I would likely agree on the principle that we love because God first loved us. We would believe that in some ultimate sense God-in-Christ has overcome the world and that now we live in the freedom to act justly, to love mercy, and to walk humbly with our God. Where we agree on principles there is hope that the particulars need not permanently divide us.

As long as we have the freedom in Christ that he unstintingly gives us, we’ll have differences between us that can tear us apart. But praise be for the God who takes us seriously enough to entrust us with such power. Praise be, also, that we can be constantly forgiven upward. I, for one, am quite often too tired, too distrustful, and too impatient to carry it well. There are times when I am deaf, dumb, and blind—and don’t even know it. I cannot see the world the way God sees it. I don’t see others the way God sees them.

Jesus once touched the eyes of a man born blind. “What do you see?” he asked. “I see men walking,” replied the fellow, “but they look like trees.” How about now, said Jesus, and he touched him again. That did it, said the man, and he began to praise God.

I am that man.

  1. Dillard, Annie. Living by Fiction. New York: Harper and Row, 1982, p. 171.
  2. Williams, Rowan. A Ray of Darkness. Cambridge, MA: Cowley Publications, 1995, p. 90.

Speaker for the Dead

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”Poets exist so that the dead may vote.”1

I was reading the lead essay in Helen Vendler’s The Ocean, the Bird, and the Scholar, in which she makes an argument for the arts to replace philosophy and history at the heart of the humanities. “The arts are true to the way we are and were,” she writes, “to the way we actually live and have lived—as singular persons swept by drives and affections, not as collective entities or sociological paradigms.”2

Somehow, I jumped from that bountiful essay to reflecting on my own conflicted attitude toward the Psalms. I’ve never really liked the book as a whole. The headliners like the 23rd Psalm, the 46th (“There is a river whose streams gladden the city of God”), the 51st (“Create in me a pure heart”), and the 103rd (“Bless the Lord, my soul, and forget none of his benefits”), always touched me. But so many of them, even the crowd-pleasers, seemed so contradictory to a loving God.

Dashing out the brains of the enemy’s babies? Boasting about the thousands put to the sword? Hardly the stuff of repentance and lovingkindness. Most of them were altogether too vengeful, too consumed with complaint, too . . . cruelly honest. They were not Christian, they were vitriolic. Some of them were frankly embarrassing.

I had tried. In college, I had gone on a tear through C. S. Lewis’ best works, including his Reflection on the Psalms, but alas, not much of it had lodged with me to be called up in reflective moments.

I did remember this though: “Where we find a difficulty we may always expect that a discovery awaits us.”3 And he taught me to regard them as poetry. That was key.

I devoted a couple of months to Sir Philip Sidney’s translation of the Psalms in Elizabethan metered poetry. Sidney was already an accomplished poet when he translated the first forty-three psalms. After he died from battle injuries in 1586 at the age of thirty-two, his sister Mary, a patron of the arts and fluent in French, Italian, and Latin, completed the Sidney Psalter, translating the remaining 107 psalms and revising many of Philip’s. John Donne, a close friend, and George Herbert, Mary’s distant cousin, both treasured these poems, Donne remarking that they are “the highest matter in the noblest form.”4

I read the Psalms in various translations, from the KJV to the NEB to the NIV to The Message Bible, in hopes that I could see below the surface to the treasure so many have mined for thousands, thousands!, of years. What was wrong with me?

My grandfather read his Bible through every year for seventy years. I still have it, marked and annotated, the pages now brittle but the colored underlinings and remarks in the margins still legible. The Book of the Psalms was among his most favorite Old Testament readings; he had memorized long passages.

When something in us resists the natural leap of curiosity and honest interest, we need to back up and look more closely. Is it a rock in the stream, around which our lives may flow? Must it be blasted apart and the pieces scattered? Or is it our rock to roll, like Sisyphus, forever?

I wasn’t sure, but I knew I needed a break. After I put the Sidney Psalter back on the shelf, I didn’t study the Psalms for years. Aside from looking up the occasional text or coming across a verse in some other work, I left them alone.

But I kept encountering them everywhere I went. Evensong at Winchester Cathedral, as the choir’s clear tones drifted up to the vaulted ceiling. Verses embedded on almost every page of Augustine’s Confessions. A concert with U2 where thousands of us sang, “How long to sing this song,” from Psalm 40, as one by one the band members left the stage, until drummer Larry Mullen, Jr., finished the chorus and the concert with a definitive snap.

And when I created a visual presentation memorializing the nine people murdered in a Charleston church by a white supremacist, I instinctively turned to Psalm 44: “Why do you sleep, O Lord?” And, “You have made us a byword among the nations, a laughingstock among the peoples.”5 In times of grief and anger only the Psalms will do.

The Psalms, like the prophets, are a fever reading of the body of believers. They scorch, they curl up at the edges, they blister my doily-shaped Christian heart and sensibilities. “The gain in this for the study of the Psalms,” says Walter Brueggemann, “is that it shows how the psalms of negativity, the complaints of various kinds, the cries for vengeance and profound penitence are foundational to a life of faith in this particular God.” Then he adds, “Much Christian piety and spirituality is romantic and unreal in its positiveness.”6

I was reading the Psalms for comfort, filtering out the harsh cries and the din of conflict. When the Psalmist agonized over God’s abandonment of him, I cut him off. But I couldn’t deny that the absence of God was the presence of my own starless darkness. I had felt that too. Refusing the eclipse of God brought no light. And it flat-lined the life of the spirit, “losing all the highs and lows,” refusing to take the pain that comes to us all along with happiness. Most of all, it was a closing up to the full human experience, a filtering out of the contact points that unite people in empathy with one another, even across centuries. The writers of the Psalms, I had to concede, dressed in their full humanity.

Perhaps that was my problem, an introvert wandering dazed through a city of humankind riotously celebrating in the streets. For someone who would rather be led by the still waters than to run with the bulls, the Psalms swallowed whole can burn all the way down.

***

Left to myself with a Bible, my inclination is to take the door to the right that leads to the Gospels, rather than the door to the left which leads to the Law and the Prophets. Like a lot of Christians, I’ll take my chances with Jesus more readily than with Ezekiel or Nehemiah. But Jesus knew the prophets, and he lived and breathed the Law, cutting to the beating heart of it with a love that penetrated the tough skin of righteousness.

And he sang himself and the disciples through the fields, over the waves, under the moonlit sky and up to the dawn with the Psalms. They were his poetry, his praise, his lament, and his agony. In his mouth, with these songs, the noble dead could sing again. “Sing to him a new song; strike up with all your art and shout in triumph.7 That art, to which Helen Vendler unknowingly pointed me, is true to the way we actually live and have lived.

At the end Jesus cried out, “My God, why have you forsaken me?” With his lungs crushed and his mouth caked, was he quoting the first verse of Psalm 22? Or was it a cry from the heart that any human being would make? And if he had had the breath would he have wrung out one last defiant shout: “But I shall live for his sake . . .”?8

  1. Wiesel, Elie. Quoted in Brueggemann, Walter. Spirituality of the Psalms. Minneapolis: Augsburg Fortress, 2002, p. xiv.
  2. Vendler, Helen. The Ocean, the Bird, and the Scholar. Cambridge, MA: Harvard University, 2015, p. 16.
  3. Lewis, C. S. Reflections on the Psalms. San Francisco: HarperCollins EPub edition 2017, p. 32.
  4. The Sidney Psalter: The Psalms of Sir Philip and Mary Sidney. Edited with an Introduction and Notes by Hannibal Hamlin, Michael G. Brennan, Margaret P. Hannay, and Noel J. Kinnamon. Oxford: Oxford Press, 2009, p. xxxi.
  5. Ps. 44:23,14, NEB.
  6. Brueggemann, p. xii.
  7. Ps. 33:3, NEB.
  8. Ps. 22:29, NEB.

Neo-Revisionist Christian Pessimism

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“If Christianity is pessimistic as to man, it is optimistic as to human destiny. Well, I can say that, pessimistic as to human destiny, I am optimistic as to man.”1

The epigraph is from Albert Camus, a writer I have long admired. Something like this provokes questions. Are Christians really pessimistic about humanity? Do we place all our eggs in an eschatological basket? If you’re kind of a glass-half-empty sort of person to begin with are you already at a moral deficit as a Christian?

My difference from Camus is with the word “optimistic.” It has become a catch-all term for positive feelings about the present, but even more so about the future. Optimisms are the training wheels for hope, a deeper, more substantial, virtue. Optimism may be a mood, a sparking fizz in the moment. Hope is the marrow in the bones; without it we cannot fight off the infection of despair.

But Camus did not hold hope of the kind seen in Christians and Christianity. His was a sensual consciousness, an eros of the sun, sky, sea, and mountains. He loved this Earth in part because it is all we have. He was fiercely protective of it. It makes you wonder what he would have said — and done — had he lived to see the evidence of climate change.

I’m not sure a lot of Christians feel the same way about the Earth. At least within my religious community, a robust theology of creation gives way to the dry orthodoxy of a literal six-day creation and a young earth.

But as I was saying: Hope is so much a part of the Christian ethos that it’s almost heresy to admit a certain pessimism in one’s temperament. Someone — maybe Nietzsche — said all philosophy is biography. If you understand the context and history of a person, you can see how their philosophy of life flows from their origin as surely as a river can be traced back to its spring.

Hope’s source is external: it comes to us from somewhere, someone, else, but it answers a deeply felt need. Optimism, I think, is generated from within. It’s not the same as hope. We foster it, like we induce the feelings of sadness and respect at the funeral of someone we barely know. We’re optimistic when we need a lift of the spirits. The sun will come out tomorrow, we say, when all is gray around us. But in traffic, amongst the distractions of our lives, optimism can dissolve when met with obstacles and delay. It’s like when a politician emerges from budget talks and says to the press, “I am optimistic that we’ll reach a deal soon.” She’s really saying, “We’ve got nothing, we’re at a complete stalemate, but I’m putting on my brave face.”

Delay, now there’s a trigger word for Christians. We’ve been struggling with delay since Jesus said, “If I go and prepare a place for you, I shall come again and receive you to myself . . .”2 It was enough of a question in the earliest Christian communities that Paul reminded the believers in Thessalonika that “the Day of the Lord comes like a thief in the night.”3 He asked them to go about their business with a sober mind, armed with faith and love. When the Lord returned, if they were alive to see it, they wouldn’t be caught out like everybody else, but they’d look up with joy and say, “Good! You’re here, we’ve waited for you.” Until then, said Paul, “hearten one another, fortify one another.”4

Paul’s observation that, “While they are talking of peace and security, all at once calamity is upon them,” gets warped in Christian circles in truly disastrous ways.5 Thus, peace-making becomes defiance of God’s will, as if Christians joining with others to bring about peace and justice is a betrayal and an obstruction of God’s world-ending plans. This is like saying that drawing a bath for the baby reveals an intention to drown the baby.

The fact that efforts at peace and justice are often thwarted is no reason for Christians or anyone else not to try. This gospel imperative to work toward resolving conflict in order to create conditions in which justice and mercy can flourish is bedrock to true Christianity. It is hard work. It does not come naturally. It is, in fact, a discipline that we take on ourselves as humans. For people of faith, whether that be faith in God’s justice or faith in upholding human dignity, this is crucial. And it is deeply engrained with hope.

Having faith is what sustains us to act in life. We have faith in each other, we have faith in God, we have faith in ourselves. Faith is good. What makes the difference, said Paul Tillich, is what we consider our ultimate concern. Faith as ultimate surrender is directed toward that which is ultimate. In Tillich’s theology that would be God. If we make anything else other than God our ultimate concern, whether it be the inevitable march of history, scientific progress, ideologies, church doctrines, or the economic power of capitalism, we will, says Tillich, be betrayed. “They’ll hurt you and desert you. They’ll take your soul if you let them. But don’t you let them,” sang James Taylor.

Christians live like Jonah in the belly of a paradox, said Thomas Merton. We are here in this world where we belong, but we’re asked to put our ultimate trust in a being “whose center is everywhere but whose circumference is nowhere.”6 “I am with you always,” Jesus assured the disciples, “even to the end of the age.”7 Forty years later, Paul had to remind his community this was still true. It’s still true today: their faith needed hope then, we need it today.

***

I was drawn to Camus as a teenager because of his sober lucidity and his courageous agnosticism. He spoke to my doubts and fears in language that was lyrical and without guile. When he looked up from his beloved Mediterranean Sea, he saw no heaven — “above us only sky.” That was a challenge to me. I believed in a new heaven and a new earth.

When his Dr. Rieux stoically cared for the sick and dying in The Plague, and Father Paneloux, the priest, thundered about God’s judgement on the people of Oran, my heart was with Rieux. He did what was right because it was right and because he could not sign on to a religion that condoned the death of children as part of God’s righteous judgement. I couldn’t see it either, but I had no recourse or understanding of anything else at the time.

Camus’ remarks in the epigraph were spoken to the monks of the Dominican Monastery of Latour-Maubourg in 1948. Read in context, they are a swift, but gloved, uppercut to the smug indulgence of Christians and Communists for their optimism. Whether it be based on God or history, argued Camus, their optimism passively awaited a future. In the meantime, the slaughter of the innocents went on while they watched cheerfully from the sidelines.

We are faced with evil, said Camus to the monks. We could spend our time arguing over its source. Or we could do something about it. “Perhaps we cannot prevent this world from being a world in which children are tortured,” he pled. “But we can reduce the numbers of tortured children. And if you don’t help us, who else in the world can help us do this?”8

***

In time, I wrote a dissertation on hope, partly for the same vague reason that so many first-year college students declare a psychology major —because they’re trying to figure themselves out. I was trying to find how hope resists the strangling power of evil, having discovered that a low-grade pessimism was my default position in life. We all, like Paul, bear thorns in our sides.

What I had to find for myself was a view of God-in-Christ that could answer Camus’ critique — and not just answer it but stand in solidarity with it. A perspective on hope that came back from the future to transform the present, that gained its authenticity from suffering and its power from a great love.

Hope and experience: that was the tension that Camus lived within. It’s our experience with reality that so often saps our reservoir of hope. Too many promises made, too many broken, until we determine to live only by what we can do, only what we can accomplish. That is not wrong, it’s better than giving up. But it’s not enough.

Jurgen Moltmann’s Theology of Hope opened my eyes and my heart. Jesus’ faithfulness got him crucified. He embodied compassion to the end, despite his fear and dread. His life and death created a space for God to work in the world and what God did changed everything.

The resurrection was God’s contradiction of everything Jesus suffered — all the humiliation, all the wickedness of evil. “Those who hope in Christ,” wrote Moltmann, “can no longer put up with reality as it is, but begin to suffer under it, to contradict it. Peace with God means conflict with the world, for the goad of the promised future stabs inexorably into the flesh of every unfulfilled present.”9

For God’s pilgrim people, whoever they are, who struggle with pessimism — hopelessness by another name — Camus’ sturdy and hopeful humanism is a refreshing counterpoint. As Moltmann says, “Temptation . . . consists not so much in the titanic desire to be as God, but in weakness, timidity, weariness, not wanting to be what God requires of us.”10 It’s not the evil we do, but the good we do not do that accuses us. It’s our lack of hope.

In the end, my pessimism still flickers fitfully in the background, but my hope arises, nevertheless. I am promised that I can do all things through Christ who strengthens me.11 Even better is the assurance that his grace is sufficient for me.12 That should be enough.

  1. Camus, Albert. Resistance, Rebellion, and Death. Translated with an introduction by Justin O’Brien. New York: Vintage Books, 1995, p. 73.
  2. Jn. 14:3, NEB.
  3. 1 Thess. 5:1, NEB.
  4. 1 Thess. 5:11 NEB.
  5. 1 Thess. 5:3 NEB.
  6. Robinson, Marilynne. In “Marilynne Robinson’s Essential American Stories.” Casey Cep,
    September 25, 2020, New Yorker.
  7. Matt. 28:20 NEB.
  8. Camus, p. 73.
  9. Moltmann, Jurgen. Theology of Hope. Translated by James W. Leitch. New York: Harper and Row, 1975, p. 21.
  10. Moltmann, p. 22.
  11. Phil. 4:13, NEB.
  12. 2 Cor. 12:9, NEB.