Torah: Sacred Object, Living Word, Challenging Legacy


As I’ve mentioned on this blog, my husband and I both come from a Reform Jewish background, though we’ve taken other spiritual paths since then. This weekend we attended Shabbat and Bar Mitzvah services for one of his relatives at a temple in New York City. The service leaders’ joyful reverence for the Torah, coupled with their apparent comfort at reinterpreting it to emphasize modern progressive values, made me think that Christians who wrestle with the question of Biblical authority could learn something from our Jewish heritage.

In synagogues, the Torah (the first five books of the Hebrew scriptures), handwritten in Hebrew on a scroll of parchment, is kept in a sanctuary behind closed doors or curtains at the front of the worship space. The scroll is covered with a fancy cloth casing and sometimes also adorned with ornaments. At a certain point in the liturgy, the clergy open up the sanctuary, and everyone bows and sings songs of reverence to the Torah. During Saturday morning services, the rabbi takes out the scroll and parades it around the sanctuary for the people to touch with their prayerbook or the hem of their prayer shawl. It’s not unlike the Catholics’ display of the Host in the monstrance. The object itself is beloved, physically transmitting the presence of God and connecting today’s worshippers to past and future generations.

As the service leaders dressed and undressed the Torah in its velvet wrapper and necklaces of silver crowns, I was reminded of Hindus presenting jewelry, clothing, and food to the statues of their gods. This tender relationship with inanimate objects, sincere as a child with a doll, could be called idolatrous by purists and delusional by skeptics, but to me it appears as an opportunity to re-enchant the world, taking the risk of saying that we perceive the unseen God immanent in all things.

The Jews love the Torah in part because it represents their improbable survival. The Torah has been the center of a distinctive identity that resisted thousands of years of persecution and temptation to assimilate.

But what about the Torah is most meaningful and relevant today? For this congregation, the emphasis was on the ethical ideals of caring for the stranger, the orphan, the poor, and the natural resources that we share. Unselfishness, humility, empathy, responsibility for one another: these were the qualities that Jesus, too, chose to foreground from his own Jewish heritage.

The thing is, though, you have to do some pretty heavy interpreting to play up the universal and rational aspects of the Torah to the exclusion of the tribal and ritual ones. I didn’t sense that anyone was agonizing about the delicious crabcakes and shrimp sushi that we enjoyed at the bar mitzvah boy’s reception. Nor do I think we should. Still, it was hard to reconcile that freedom with the day’s parsha (weekly Torah portion) from Deuteronomy 26-29, in which God warns of the horrifying atrocities the Hebrews will experience at the hands of foreign invaders if they don’t keep the Law of Moses.

The key may be that Jews have always been more comfortable than Protestants with admitting — even celebrating — the role of interpretation in our relationship with the sacred text. One theory retroactively confers divinely inspired status on all future rabbinic interpretations (Talmud and so forth); these too were given at Sinai, the legend goes, but only revealed to us in stages. After all, we have to exist in linear time, but God transcends it. The Torah and its interpretations could be considered the “still point” (in T.S. Eliot’s words) where time and timelessness meet.

As someone who had no Jewish education, I have found the centrality of Hebrew in Jewish worship services to be a barrier to full engagement. I can see how this set-up could also lead people to compartmentalize Torah, not seeing it as a relevant standard for their weekday behavior. On the other hand, being continually presented with the foreignness of the text, Jews have to be more honest about the role of interpretation in every reading. Contrast this to Protestant fundamentalists who behave as if the King James Version had been handed to them by God in leather-bound volumes.

I welcome commentary from readers who are more familiar with Jewish theological practices. Have you found rabbinic styles of interpretation to be freeing and illuminating? Have you seen the Torah updated for modern values in a convincing way?

The Beatitudes in Prison: My Pen Pal’s Response


Earlier this summer, Richard Beck at Experimental Theology posted about the challenges of studying the Beatitudes with the Bible study group he leads in a men’s prison. Considering the risks of nonviolent compassion in a place ruled by the law of the jungle, he realized afresh how much it can really cost to be a follower of Christ. An excerpt:

…Week to week, as you lead a bible study with prisoners, you can come to believe that this is the most holy, devout, and saintly bunch of Christians you’ve ever seen. This is, incidentally, one of the joys of prison ministry, how nice, grateful and cooperative the men are. You’ll never have a better audience.

But I know that this is a bit of an illusion. To be sure, the men are grateful. The time they have with us is, perhaps, the only non-coercive, relaxed and egalitarian interaction they have during the week. So they are truly grateful and happy to be a part of the bible study. And many have become committed followers of Jesus.

Still, for the most part I know that the devoutness on display during the bible study is hiding a great deal of darkness. And we don’t talk much about that darkness. At least not in our bible study. But I knew it was there and I wanted to try to talk about it a bit before reading the Beatitudes.

So I waited. And asked again, “Inside the prison, who is blessed?”

Finally, a man answered:

“The violent.”

I nodded. “So that is Beatitude #1. ‘Blessed are the violent.’ What else?” The floodgates opened.

The thieves.
The liars.
The manipulators.
The hypocrites.
The wealthy. (There is an underground black market economy.)
The strong.

On and on it went. These were the “virtues” that got “blessed” and rewarded inside the prison. These were the “virtues” that helped you get ahead, survive, and thrive. And I wondered, is it any different on the outside where I live?

Not much.

After creating this list we then turned to Matthew 5 and we read aloud:

Blessed are the poor in spirit…

Blessed are those who mourn…

Blessed are the meek…

Blessed are those who hunger and thirst for righteousness…

Blessed are the merciful…

Blessed are the pure in heart…

Blessed are the peacemakers…

Blessed are those who are persecuted because of righteousness…

As we read these words the room became very somber. In light of what we’d just been talking about the radical call of Jesus shone like a white hot light. It burned. When you read the Beatitudes on the outside it all sounds so nice and happy. But read inside a prison you suddenly see just how crazy you have to be to be a follower of Jesus. How the Beatitudes really are a matter of life and death.

I asked the prisoners, can you be meek, poor in spirit, or merciful in prison? Finally opening up, they said no, you can’t. You’d get hurt, taken advantage of, raped, killed. Your days would be numbered if you tried to live out the Beatitudes.

And suddenly, I didn’t know what to say. For it became very clear to me what it would mean for me to preach the Beatitudes to these men. I’d be asking them to give their lives to Jesus. I’d be asking them to die.

So I hesitated. For one simple reason. I didn’t know if I was ready to make that commitment. And sensing hesitancy in my own heart, my own fear of Jesus, I couldn’t ask these men to do something that I myself lacked the courage to do.

None of this was verbalized. After the men described how it would be suicidal to live out the Beatitudes inside the prison we started to talk about how, in small moments here and there, they could let their defenses down to show a little meekness, to show a little mercy. We started to figure out ways they could fit Jesus into the gaps and margins of prison life. Where their shell of violence and toughness could be dropped for a moment.

Basically, we talked about compromise. How to accommodate Jesus to the ruling ethic of prison life. And like I said, I couldn’t ask for anything more. Who was I to push them for more mercy and meekness when I’d be walking out of the prison gates in less than an hour? I didn’t know what I was asking them to do. Nor was I confident about what I would do if I was in their shoes….

I printed out this post and mailed it to my pen pal “Conway”, whose poetry and letters I have shared on this blog. Conway responded with one of the most inspiring stories of Christian love that I have read in a long time. Let me also add that when he wrote this, he was in the middle of a three-week hunger strike to demand more humane conditions in California prisons. Here is an excerpt from his July 4 letter:

I can see some prisoners feeling relaxed inside of the chapel setting in prison. I have only entered the chapel for religious service on one occasion in prison. That was for a friend who had died of AIDS at Vacaville. I was there for maybe two years recovering from being paralyzed by L.A. County sheriffs. (In L.A. County Jail.) It took about eighteen months to be able to walk again.

I was pissed off that it took several months before the service was held for Johnny. He and four others had died from AIDS in that time.

I was listening to the priest or what they call chaplain speak on each man’s life that had passed. And it just seemed so weak to be waiting this long to be approved for a decent ceremony. He’d already been cremated months before. Why now? and why pack them all into one ceremony?

But I do recognize that the blanket patch had to be sewn together with others. It was large.

Still why wait to leave this soul roaming along the halls of that place? It had me mad and I stood up to confront the chaplain. He called me up to the podium and asked me to say a few words of what Johnny was about. The funny thing is even though he was gay and had caught his sentence for protecting himself, this was not what I talked about. It didn’t matter to me what preferences he had. He was just a good dude and I wanted everyone to know it.

All of those cons were crying like babies when I’d finished my tirade. And of course I was too. But the point I make is that the label of holy or devout, what the hell is that, if we are to become righteous in our lifetime. Like I said that was the only one time I went to a religious service. But it amazes me. So many of those guys later on thanked me for standing up and speaking on that day….

…I’m sure I got off track on that subject, but the comments [on the blog post] brought back memories of my connection with their discussion. But I disagree with one point they said you can’t be merciful in prison. Actually you can. It’s not as ruthless a crowd as everyone makes out. Nevertheless it is a harsh environment that one must prove themself everyday. But we all are tested daily.

Visit the website of California Prison Focus to find out more about the hunger strikers’ demands and track the progress of the reforms. Their five core demands were as follows: (1) Eliminate group punishments for prisoners of the same race when one breaks a rule; (2) Reform the criteria for declaring a prisoner to be active in a gang (currently prisoners like my friend Conway are sent to long-term isolation on dubious evidence); (3) Comply with the recommendations of the US Commission on Safety and Abuse in Prisons (2006) regarding an end to longterm solitary confinement; (4) Provide adequate food; (5) Expand and provide constructive programs and privileges for indefinite SHU inmates. (Conway was mentoring at-risk youth until he was transferred to the Segregated Housing Unit on false evidence of gang activity.) The California state legislature held hearings on these issues in August.

Related resources: PrisonerSolidarity.org; TGI Justice Project (advocate for transgender, genderqueer, and intersex inmates).

Ten Years After 9/11: Poetry and Some Thoughts


This weekend marks the tenth anniversary of the September 11 terrorist attacks on the World Trade Center and the Pentagon.

Back then, our family was still living on the Lower East Side of Manhattan. At 9 AM, I came upstairs to my office at a publishing company in the West 30s to find everyone peering out the window at smoke billowing from the WTC. We could only see the top floors in the distance so we were not sure what had happened. We saw the flash that was the second plane hitting, but only found out later what had caused it. After that, the grey cloud of smoke and ash was all we could see. Shortly thereafter we learned from the radio that the towers had collapsed and another plane hit the Pentagon. It was then that I became really scared: this was not an accident, it was an attack, and anything could happen now. I don’t remember how we evacuated from the 21st floor, but I assume we must have taken the stairs. Fortunately my husband worked in midtown too and I could email him to come meet me, since the phones were not working.

We walked about three miles downtown to our apartment, part of a stunned crowd. The funereal silence and slowness of these typically high-adrenalin New Yorkers really brought home to us that our world had changed. (I am so proud of the residents of my birth city for not panicking and responding with such courage.) My moms lived across the street from us so we went up to their place to let them know we were all right. One of them was there and the other was making her way downtown from West 96th St., driving her co-workers home, as far as the emergency personnel would allow cars to go. Like everyone that day, we obsessively watched the televised footage of the disaster, hoping for information that would make sense of it all, although it was clear that only speculation and tragedy were on offer.

We were spared the pain that thousands of our fellow New Yorkers endured, in that we did not know anyone who was in those buildings. Our upstairs neighbor lost his brother, Robert Foti, a firefighter. We went to his funeral a few weeks later. Rest in peace, Robert. I will never forget his mother’s words when we paid her a condolence call. “They’ll never find their bodies,” she said, wiping her hand along the table. “See this dust? We’re breathing them in right now.”

What I remember most from those early days was the fear of what might be demanded of us. What sacrifices would we have to make? Would it be like World War II, when the homefront was part of the battle? I was worried that Adam would feel a sense of duty to enlist. Though I am the least bureaucratic person in the world and had just escaped from my legal career, I sent away for a pamphlet about joining the Judge Advocate General’s Corps.

Our preoccupations of the week before were tinged with tragic irony. Walking home from dinner, in a rush to watch the U.S. Open, Adam and I got sidetracked into an argument about his wish for children. Newly independent of my parents, I was afraid I wouldn’t get to experience life and make progress in my writing career before being submerged in someone else’s needs. After 9/11, I felt keenly the truth that “no one knows the day nor the hour”. Plans are uncertain; family matters most in a crisis. (Double irony since we still haven’t been able to make this happen…)

There was something beautiful about the mindfulness and tenderness with which New Yorkers went about their business in the following weeks. On a crowded midtown bus at rush hour, truly one of the more unpleasant aspects of New York life, I noticed that people gave way to one another instead of jostling and taking offense. We were suddenly grateful that each person next to us was still alive.

And simultaneously there was the crassness of the “Fight Back New York: Go Shopping!” campaign, the alarming speed with which the sidewalk vendors cranked out death-to-Osama T-shirts and flag-festooned junk. The mutual contempt of the pro- and anti-war camps, everyone desperate for a simple narrative, as if death always came to people with a reason and a forewarning, visible if we looked hard enough.

It was supposed to be the end of irony. Even if that had been true, I don’t think it would be a good idea. We need all possible interpretive tools to make our way in a world where 9/11’s happen. What it was, instead, was a collective moment of appreciation that life is precious and mysterious, and that no one is really a stranger. That consciousness was too painful, though, and too unprofitable, to keep up for long. “Go, go, go, said the bird; humankind/Cannot bear very much reality.”

But for that little while, we cried at baseball games, we wore our flag lapel pins and bootleg NYPD and FDNY caps, we prayed over the names in the newspaper and asked forgiveness for being unable to read one more obituary, and we wrote poetry about crashing planes and falling towers and heroes.

Adam and I had just started Winning Writers that summer, and we were putting together the rules for our first annual contest. Distressed by the simplistic verses being written by both the blame-America liberals and the kill-the-Muslims conservatives, we decided that our contest should solicit high-quality and nuanced poetry about war. (2011 will be this topic’s tenth and final year, to be replaced by the Sports Poetry Contest.)

These poems from Israeli author Atar Hadari, honorable mention winner in our 2003 contest, best express how New York felt to me in the aftermath. The “two lights” are the memorial Tribute in Light that represented the lost towers with spotlight beams.

Read more 9/11 reminiscences at the WNET-Channel 13 public television website.
****

SUMMER RAIN

by Atar Hadari

This is the season people die here,
she said, Death comes for them now.
Sometime between the end of winter
and the rains, the rains of summer.

And the funerals followed that summer
like social engagements, a ball, then another ball
one by one, like debutantes
uncles and cousins were presented to the great hall

and bowed and went up to tender
their family credentials to the monarch
who smiled and opened the great doors
and threw their engraved invitations onto the ice

and dancing they threw their grey cufflinks
across each others’ shoulders, they crossed the floor
and circles on circles of Horas
filled the sky silently with clouds, that chilled the flowers.

And funeral trains got much shorter
and people chose to which they went
and into the earth the flowers
went and no one remembered their names

only that they died that summer
when rains came late and the streets emptied
and flags flying on car roof tops
waved like women welcoming the army
into a small, abandoned city.

TWO LIGHTS
by Atar Hadari

Two lights were fixed over the town
high up, higher than any star had business being
and yet they shone, not like helicopter beams,
like flames, like something burning and not being consumed.

I stepped two steps toward the fence
to see, to try to see, the fire –
they stayed two gold balls in the sky
and I trod on some stones and smelled dog piles.

Whenever I tried to hear roar
of propellers’ wings, the milk trucks
would careen by in their floats
and commuters late home whizzed by in droves
like ice cream vendors.

Eventually one went out
then the other and suddenly
way above them both
another lit, preternaturally still,
an emptying cinema’s white bulb.

A jogger came out of the dark
my side of the fence
I waved, “Do you know what that is?”
“It’s light to find the terrorists,” he said

and ran and I walked away
looking thru at darkness
and left one bulb in the middle
of the empty cinema

like traces of a flame
after you’ve closed your hand
and clenched your lids
and walked out of the shot

and lights still burn in that sky
and I translate the word of God
out of Hebrew. And wanderers in that dark
mistake those lights for guides through the ruins.

Love the “Sinner”…or the Person?


Pastor Romell Weekly, founder of the Gay Christian Fellowship discussion forum, has a new blog, Affirming Theology. These sites occupy a unique niche in that they are theologically evangelical and grounded in Biblical studies, yet gay-affirming. Below, an eloquent passage from Pastor Weekly’s recent post about the “love the sinner, hate the sin” catchphrase that’s so popular with anti-gay Christians:

…[H]ow realistic is it to identify a specific sin that we despise, yet draw a clear line of distinction between that sin and the ones committing it, so as not to allow our disgust to seep onto people? I submit that when we narrow our hatred of sin to a specific list, we make it near impossible to draw this distinction. In fact, something in us causes us to look more favorably upon those who don’t commit those particular sins, while harboring some degree of disappointment or even indignation toward those who do.

The phrase itself calls attention to the “fallenness” of the one being judged. “Love the sinner” refuses to lift the person supposedly being loved from the profession of “sinner.” It ever-reminds people that while they’re loving someone, they’re loving them “in their sin.” But, Scripture’s description of love says that we aren’t to keep a record of wrongs (1Co. 13:5). So, why does it suffice us to classify, relate to, and even love people on the basis of their status as sinners? Why can we not love on the basis of a person’s quintessential human quality—the inestimable value of their being created as an expression of God’s image and likeness (even though we all fall short of that wonderful intent).

It doesn’t seem to occur to us that every Christian sins, which means that this saying applies equally to the entire human race. In being so broad in its application, the phrase loses all potency and purpose, and becomes nothing more than a self-righteous way to justify the negative feelings we have toward people.

I submit that Jesus didn’t love “the sinner”, while hating their sin. I believe He simply loved people. He saw all of us as falling short of His grace, and simply loved us. He loved the adulterous woman, the Gadarene demoniac, and even the self-righteous Pharisees who were so busy pointing out the sin in the lives of others that they neglected to deal with their own.

So, I think the phrase needs to be completely retired from Christian vernacular. Since we all sin, yet should all be loved, let’s just take it as a general rule that we should hate sin, while fiercely loving everyone. Let’s not perceive or relate to people on the basis of their sin, and just worry about our own sins, while encouraging those around us to strive, along with us, to be the best servants of God that we can be!

Follow Affirming Theology on Twitter.

Integrity USA: Update on Blessing Same-Sex Relationships in the Episcopal Church


Integrity USA is the main group that advocates for GLBT inclusiveness in the Episcopal Church. The Western Massachusetts chapter has been holding a series of discussion forums throughout our diocese, to foster dialogue and educate parishes about where we are in the process of creating official blessings for same-sex couples.

At the 2009 General Convention (the most recent policy-setting conclave of the entire national church) the bishops and lay deputies approved a sort of “local option” for dioceses to develop official rites for same-sex couples. Though nothing was mandated, some gesture in that direction was particularly encouraged for dioceses where gay marriage or civil unions are legal (e.g. Massachusetts). Ordination of GLBT candidates was similarly permitted but not required.

The next decision point for Western Mass churches will occur at the annual Diocesan Convention in October. The local chapter of Integrity is sponsoring a resolution that our diocese “initiate a process to develop pastoral and clergy resources that would accompany and support the forthcoming national church SCLM-authorized liturgies for the Blessing of Same-Gender Relationships”. (SCLM is the national church’s Standing Committee on Liturgy and Music.)

However, it’s up to us to make sure this resolution doesn’t die in committee, but is brought to a floor vote. Integrity chapter chairman Steve Symes needs affirming Episcopalians to register as delegates and sign on in support of the resolution. If you live in Western Mass and can attend the convention in Springfield, email him at sw*****@*sn.com.

I’d like to share two excerpts from the materials Steve gave us at our workshop at St. John’s last weekend. These are taken from the report of the Task Force on the Blessing of Same-Sex Unions in the Diocese of Western Massachusetts.

Legal and Cultural Considerations:

The church has rightly been reluctant to discuss marriage, for either straight or gay couples,
using the language of rights such as is employed in legal discourse. Like the discussion of
ordination of women in the 1970s, we have held to the language of vocation. A couple is
“called” to the estate of marriage, and this calling is first heard by the couple. When the blessing
of the Church is desired, this calling is tested by the community, in the representative of the
priest, and then, more broadly, if “banns” are published. The publishing of banns invites the
community to affirm and pray for the couple as they prepare for their vows and also allows the
community to assert concerns if one’s history would indicate that marriage is unadvisable.

In the
view of the Church, Christian marriage is not a right in the sense that civil rights are understood.
Rather, in the Church, marriage is seen as a particular calling, discerned initially by two persons
and then confirmed and supported by the prayers, material and emotional support of the church.
Marriage is understood as one means by which a person pursues a course toward holiness — as
one learns to live together in times of both prosperity and adversity, sickness and health,
harmony and conflict, one has the opportunity to grow more and more into the full stature of
Christ.

We find the deliberation of the marriage or blessing of partners of the same sex tends to devolve
into the contentiousness of the society at large when we forsake the language of the Spirit’s
calling two persons to a holy covenant for the language of two persons demanding their rights in
the church. Such language is foreign both to the scriptures and the tradition of the Church.
Consequently, we have come to an awareness that marriage between two people is a gift from
God bestowed in order to further the mission of the church: to restore us to unity with God and
each other in Christ. Seen in this light, Christian marriage is a powerful and effective “school for
Christian holiness” where unity can overcome estrangement, shame, isolation so pervasive our
culture.

****

On the Care and Nurture of Children:

The rite of Holy Matrimony states as one of the purposes of marriage “the procreation of
children and their nurture in the knowledge and love of the Lord.” The modern social situation
and advances in technologies related to reproduction extend the concept of “procreation” well
beyond the fruit of sexual union between a man and a woman. We have also come to see
families created by adoption and remarriage as more prevalent. We therefore hold that the
nurturing of children in the knowledge and love of the Lord is a calling open to all couples called
to marriage. Furthermore, it is a calling in which the Church has great interest. Not only we
must always preferentially protect the weak and innocent, we desire to support parents in their
challenging calling to raise children, and to help especially in their spiritual nurture and care of
their souls. The Church, through her clergy and trained laity, stands ready to assist all couples
in discerning their call to parenthood, and to support couples as they nurture their children to the
abundant life promised them in Jesus Christ.

Indeed, another straight ally at our St. John’s meeting said she welcomed the same-sex blessings debate as an occasion for the church to rethink and modernize the theology of all marriages. How can Christians reclaim the meaning of marriage from its chauvinistic origins as a transfer of female “property” from father to husband, and also from the crass materialism and sentimentality of contemporary weddings? For personal reasons, I also welcome the notion that a nonprocreative marriage can bear spiritual fruit in other equally valuable ways.

Not to forget the “T” in GLBT, we also discussed the need for strengthening nondiscrimination provisions at the local level. This past May, in response to pressure from Integrity, our diocese added “gender identity and expression” to the protected categories in their human resources manual. However…this only applies to hiring by the diocese itself, and is not binding on individual parishes, which seriously limits the rule’s usefulness.

Similarly, at the parish level, nondiscrimination on the basis of sexual orientation is merely encouraged, not mandated, by the diocese. Integrity argued that Massachusetts civil rights protections for gays and lesbians override this policy, but the diocese does not believe that these laws apply. At least with respect to non-clergy hires, I personally think the state law should control.

Contact Steve to find out how you can help.

Attendees from the Integrity W. Mass. meeting at St. John’s in Northampton

My Poems “Inheriting a House Fire” and “touching story” in Solstice Literary Magazine


Solstice Literary Magazine, an online quarterly, selected two of my poems as the “Editor’s Pick” from their contest submissions this year. “Inheriting a House Fire” and “touching story” appear in their Summer 2011 issue. Launched in 2009, Solstice has published such authors as Kathleen Aguero, DeWitt Henry, Leslea Newman, and Dzvinia Orlowsky. Enjoy (if that’s the right word?) “touching story” below.

touching story

not the turn to gold but touch he
wanted most, no object that
flesh of his
supper gelled to shining
ore lumps when he bit, that sepals
stiffened on the rose
like nipples bared to frost. not
the lark that lasted but the scar
its moneyed weight peeled
down the tree. not the trophy
hound, that sudden andiron
dropped from his lap,
but the fox, stinking, invisible,
unchased.
                
myth to asses’ ears,
no nodding velveted clefts
named his errata, not a page
or armed barber kissed the riverbed
to scandalize the reeds
into singing true. and when his
   daughter,
as he’d tell it, sprang
into his transmuting arms, and after,
there was no god to take the
   hardening gift away.

Poemize the Patriarchy!



I’ve just begun reading Kathryn Joyce’s expose of evangelical doctrines about female submission, Quiverfull: Inside the Christian Patriarchy Movement. Simultaneously, I discovered the Random Poem Generator. The “poemized” ad copy for Vision Forum’s Heroines of Christ’s Kingdom Paper Doll Set reveals some interesting subtexts:

Doll voices inside list,
catalog mullins site bluebehemoth!
jackson two switch wrist,
an adams as behemoth.

Christ stock adelina six,
daughters stock older paper.
eliza shopping women fix,
calvin paper for taper.

Online god online six,
retail outlet reviews stock.
dolls wives anne fix,
regular jackson vision cock.


Christian Wiman on the Spiritual Messages of Our Anxiety

I frequently quote Poetry editor Christian Wiman on this blog because he is a Christian writer in the true, thorny, mysterious, raptured and tormented senses of the phrase, and on top of that, an eloquent observer of his own mental processes. His recent article from The American Scholar, “Hive of Nerves”, is one example. Reflecting on the constant internal and external noise that pervades modern consciousness, and our attendant anxiety, Wiman proposes that this is a spiritual problem, not merely one of scheduling more “down time” into our days.”How does one remember God, reach for God, realize God in the midst of one’s life if one is constantly being overwhelmed by that life?” he asks:

…Christ speaks in stories as a way of preparing his followers to stake their lives on a story, because existence is not a puzzle to be solved but a narrative to be inherited, and undergone, and transformed person by person. He uses metaphors because something essential about the nature of reality—its mercurial solidity, its mathematical mystery and sacred plainness—is disclosed within them. He speaks the language of reality—speaks in terms of the physical world—because he is reality’s culmination and code, and because “this people’s mind has become dull; they have stopped their ears and shut their eyes. Otherwise, their eyes might see, their ears hear, and their mind understand, and then they might turn to me, and I would heal them.”

I don’t think the “answer” to the anxiety felt by everyone at that dinner party is Christianity. In fact I’m pretty sure that is not the case, as we represented several different traditions (including no tradition)—and anyway Christ is not an answer to existence but a means of existing, and I am convinced that there is no permutation of man or mind in which he is not, in some form, present. (This from the Catholic nun, Sara Grant, speaking about, and quoting from, the Kena Upanishad: “Brahman is not ‘that which one knows,’ but that by which one knows, as though a crystal bowl were aware of the sun shining through it. ‘When he is known through all cognitions, he is rightly known.’” But it seems to me you could quote Christ himself in support of this idea: “To believe in me, is not to believe in me but in him who sent me; to see me, is to see him who sent me.”)

I do think, though, that both the problem of, and the solution to, our individual anxiety is a metaphysical one. Some modern philosophers (Heidegger, Kierkegaard) have argued that existential anxiety proceeds from being unconscious of, or inadequately conscious of, death. True, I think, but I wonder if the emphasis might be placed differently, shifted from unconscious reaction to unrealized action: that is, our anxiety is less the mind shielding itself from death than the spirit’s need to be. It is as if each of us were always hearing some strange, complicated music in the background of our lives, music which, so long as it remains in the background, is not simply distracting but manifestly unpleasant, because it demands the attention we are giving to other things. It is not hard to hear this music, but it is very difficult indeed to learn to hear it as music.

Who is it that clasps and kneads my naked feet, till they unfold,
till all is well, till all is utterly well? the lotus-lilies of the feet!

I tell you it is no woman, it is no man, for I am alone.

And I fall asleep with the gods, the gods
that are not, or that are
according to the soul’s desire,
like a pool into which we plunge, or do not plunge.

The operative word in these lines from D. H. Lawrence, who wasn’t a conventionally religious person, is soul. It’s a word that has become almost embarrassing for many contemporary people, unless it is completely stripped of its religious meaning. Perhaps that’s just what it needs sometimes: to be stripped of its religious meaning, in the sense that faith itself sometimes needs to be stripped of its social and historical incrustations and returned to its first, churchless incarnation in the human heart. That’s what the 20th century was, a kind of windstorm-scouring of all we thought was knowledge and truth and ours—until it became too strong for us, or we too weak for it, and “the self replaced the soul with the fist of survival” (Fanny Howe). Anxiety comes from the self as ultimate concern, from the fact that the self cannot bear this ultimate concern: it buckles and wavers under the strain, and eventually, inevitably, it breaks….

****

…The meanings that God calls us to in our lives are never abstract. Though the call may ask us to redefine, or refine, what we know as life, it does not demand a renunciation of life in favor of something beyond it. Moreover, the call itself is always comprised of life. That is, it is not some hitherto unknown voice to which we respond; it is life calling to life. People think that diagnosing the apostle Paul with epilepsy or some related disorder nullifies any notion that God might truly have revealed something of himself on that road to Damascus. But God speaks to us by speaking through us, and any meaning we arrive at in this life is comprised of the irreducible details of the life that is around us at any moment. “I think there is no light in the world / but the world,” writes George Oppen. “And I think there is light.”

There is a distinction to be made between the anxiety of daily existence, which we talk about endlessly, and the anxiety of existence, which we rarely mention at all. The former fritters us into dithering, distracted creatures. The latter attests to—and, if attended to, discloses—our souls. And yet it is a distinction without a difference, perhaps, and as crucial to eventually overcome as it is to initially understand, for to be truly alive means to feel one’s ultimate existence within one’s daily existence, to feel one’s trivial, frittering anxieties acquiring a lightness, a rightness, a meaning. So long as anxiety is merely something to be alleviated, it is not life, or we are not alive enough to experience it as such.

Read the whole essay here.

Sponsor Me for the Soulforce Virtual Equality Ride


One of my favorite GLBT activist groups, Soulforce, counters religion-based homophobia through nonviolent activism in the tradition of Gandhi and Dr. Martin Luther King Jr. Their annual Equality Ride takes GLBT youth and straight allies on a bus tour of U.S. colleges whose official policies include discrimination against non-heterosexuals. The Riders initiate dialogue with school administrators and offer support to sexual minorities on campus. Since the first ride in 2006, several Christian schools (including Mormon heavy-hitter Brigham Young U.) have softened their anti-gay policies, and Gay-Straight Alliances have formed on a number of campuses.

Soulforce, a nonprofit, pays for all the expenses of the Equality Riders. Besides food, lodging, and transportation, the program includes training in nonviolent activism, so that the young people can remain peaceful and spiritually safe when confronted with hate speech during their silent vigils and sit-ins. The Riders raise money for their work through sponsorship pages on the Soulforce website.

This year, those of us who are too old to get on the bus can still be part of this courageous campaign as a Virtual Equality Rider. The sponsorship idea is the same, and the money goes to the general expenses of the ride.

Please visit my page and make a contribution! If I raise $1,000 by March 2012, they’ll put my name on the bus.