Category Archives: Faith and Doubt

The Underside of the Tapestry: Reading Christian Books for What’s Missing


Nowadays, more often than not, when I listen to a sermon or read a Christian spiritual guide with friends, a moment will arise when my inner reaction to the text seems contrary to what everyone else is getting out of it. They’re seeing an inspiring picture on the right side of the tapestry, while I’m underneath looking at the loose threads and snarled knots. Like the optical illusion that’s either a vase or two kissing faces, one can at best switch back and forth between these two views, not hold them side by side. Or so I tell myself, those times when I keep my critique under wraps, not wanting to be the death’s-head at the feast who spoils the faith that others need for comfort.

I don’t know that I have less faith that my neighbors in the pews, just faith in different things, and perhaps too little patience with beliefs and attitudes that (in my opinion) distract from our most urgent afflictions and their best cures. Astute readers of this blog will remember that I’ve always been this way, but also notice that my priorities list has been more changeable than my fervor. This awkward mutability gives me another reason to think twice before challenging the group’s consensus.

As far as is consistent with kindness and timeliness, of course, I nonetheless believe every serious engagement with a spiritual text should eventually include the deconstructionist questions, “What is the power position of the author and his/her assumed audience?” and “What perspectives are being left out?”

Advocates of traditional, conservative education (and such a one was I!) have confused deconstructionism with moral relativism. Quite the contrary. The questions above are attempts to bring a consciousness of justice into how we read a text, to take responsibility for our standpoint and our blind spots.

True, in the prideful and competitive culture of academia, these questions have been deployed in bad faith, to dismiss intellectual rivals by labeling them “oppressors”, exactly as their conservative Christian counterparts would exploit the label “heretics”. But the inquiry into power dynamics and incompleteness need not be a bug hunt. It should simply be a nonjudgmental acknowledgment that no text is completely satisfying because the ideal community is always more diverse than one perspective can encompass. This acknowledgment would clarify that members who enter the discussion from an unrepresented standpoint are welcome contributors, not spoilers.

For instance, I belong to a weekly discussion group that’s currently studying the Examen, a daily prayer practice developed by St. Ignatius of Loyola. One of our members, a retired priest, observed that this practice was developed by monastics who had the privilege of contemplation because their daily subsistence needs were met by the community. We have a similar luxury of prayer time as middle-class Americans, if we choose to use it that way, of course. He wondered whether the Examen would be possible or relevant for a desperately poor person such as those he had served in his past congregation–someone whose entire attention was taken up with keeping her kids fed and her house from collapsing.

I found this question uncomfortable in a good way. It added another layer to the repentance and gratitude themes of the Examen by reminding me that my experience was not the center of the universe. It opened the door to other fruitful questions: Is contemplative prayer at the top of Maslow’s hierarchy of needs, worth considering only after basic physical security is established? Or is it necessary at every level of survival, so that (as the Buddha would say) we don’t add to our suffering by becoming entangled in fear, anger, and greed? If the latter, how would the Examen best be adapted to be useful and validating to someone living on the margins? To take that question seriously, we would have to work harder to include such people in our discussion group, instead of making guesses about their spiritual needs from our standpoint.

For further reading on these themes, I recommend:
James K.A. Smith, Who’s Afraid of Postmodernism? Taking Derrida, Lyotard, and Foucault to Church (Baker Academic, 2006)
John D. Caputo, What Would Jesus Deconstruct? (Baker Academic, 2007)
Crystal L. Downing, How Postmodernism Serves (My) Faith: Questioning Truth in Language, Philosophy, and Art (IVP Academic, 2006)

My Poem “The Name-Stone” at Utmost Christian Writers

My poem “The Name-Stone” just received an Honorable Mention in this year’s contest for Christian poets at Utmost Christian Writers. This Canadian website has been very supportive of my work over the years. Read all the winners here. (Some are still in the process of being posted as of today, April 18. Check again in a few days if you don’t see a link to the one you want.)

The poem was inspired by a discussion in my church’s adult education group about a verse from the Book of Revelation: “To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it.” One of our members, a retired Anglican priest, said this could refer to the ancient Near Eastern practice of friends making a keepsake at parting. They would write their names on a stone or lump of clay and break it in half, each one retaining a piece that uniquely fit the other.

The Name-Stone

(Revelation 2:17)

I will give you a stone
with a secret under it.

As children in the Galilee
wrote friendship’s names on both ends
of such a shard, and broke it
and went away, each to his own desert.

Dirt-born,
nothing to give one another
but a ragged edge
that, fit
to its companion, meant love.

Where do the gouged letters lie,
in temple midden or the royal road’s thorns?
What hands crushed the clay?

I will give you a piece
of unmarked earth.

Not the name
your mother pressed onto your lips
to seal the scroll of her sorrows.

Not the name
your father spilled
like an ox-dragged harrow,
a plow with no sower.

They only know the name
that decoy, death,
reared above the spot
where you left this ground.

Granite praises granite,
butchers weep
over the marble lamb,
speak both parts
of the absolving script.

But I will give you a riven rock
to drink from its flood heart,
the rock I broke myself
to fit you.

A Faith That Makes Space for Mourning

Just this morning in church I was thinking about the Middle Ages, how their artwork was full of death, real death with grinning skulls and rotting flesh, and how this is considered the era in Western history when Christian belief was most alive and all-pervasive. How many of us who walked through the door this morning literally believe the words on the banner over our heads: “Christ is Risen”? Do I believe it? And by “literally” I mean “in a way that robs death of its power”. For me that also means “historically true”. For you it may not. But either way, that’s the job that “Christ is Risen” has to do.

I’m reading this absorbing, brilliant, painful novel called Swimming, by Nicola Keegan, which I found through this excerpt in Narrative Magazine. It’s about an Olympic gold medalist swimmer whose competitive drive is fundamentally an escape from her oppressive consciousness of death, triggered by family losses in her childhood and her mother’s subsequent spiral into housebound depression. Replace swimming with academic achievement and you have my life story. As I near the book’s end, I keep wondering why the heroine is proceeding down the very modern track of turning to therapy rather than religion when talent fails her and she has to face her long-buried feelings. Unlike my largely secular childhood, this fictional girl was immersed in Midwestern Catholic-school culture and has great respect and affection for the nuns who mentored her. Yet that framework proves powerless to help her or her family surmount their despair when confronted with mortality. Why?

Maybe it’s because modern Christianity doesn’t depict death enough. The church doesn’t spend enough time on the shadow side, allowing sorrow and pain to have their say, not prematurely silenced by happy endings. (If I ran the world, I’d have a second Lent halfway through Pentecost. Do we really need 29 weeks of ordinary time, people?) Those who are still angry and grieving may feel that the only way to validate their feelings is to reject the faith.

Later today I found some of these sentiments echoed in Robert Gross’s paranormal gay romance story “Dark Lapis“, published in the online journal Wilde Oats. Reiter’s Block readers may recall his poem “Poor Souls” reprinted here last month. The plague that passes through his fictional Renaissance city is reminiscent of the AIDS crisis of the 1980s-1990s, and the younger generation’s tendency to dismiss it as old history even though new infection rates remain high. It also reminded me of post-9/11 New York City and the shallow slogans (“Fight back! Go shopping!”) that were supposed to return a stricken populace to business as usual.

From “Dark Lapis”:

…The city was returning to its weddings and babies, lawsuits and public executions, and the anomalies were generally spoken of with a sigh, a shake of the head, a pious reference to the long-term costs of the pestilence, and an abrupt change of topic. But Magnus was drawn to anomalies. Though he would not admit it to anyone, he distrusted the return of the city to normalcy just as much as he was horrified by the return of spring. He preferred the fog, the darkness, the lapis lazuli ring on his finger. The incised griffin turned inward toward his palm, caressed with a thumb.

The cruel fact was Magnus missed the pestilence. He could scarcely contemplate the immensity of this truth to himself, nor could he communicate it to others. To think of it was like holding a hot poker to your flesh, but there it was-the truth-and it rarely left him. Not that he was anything like the mad monks who raved on the street corners at the height of the pestilence, relishing how the Scourge of God had smitten the sinners. Not that he wished another human soul a moment’s suffering. But he was not yet willing to put it out of his mind as the others seemed to have done, and he walked at night searching for proof that it had not yet lapsed completely into forgetfulness.

The city had marshaled its efforts behind recovery; religion had become reasonable, gentle, and omnipresent. Services were watercolor washes of music and flowers, and the ministers wore white as if they were officiating at weddings. The goal, their flock had been admonished, had been to persevere and in time forget the bad memories and continue with only the good. As if, Magnus thought, the horror were the flesh, the final memory the skeleton, and time were decomposition. He found this offensive. How could he ever forget the worst that had happened? The boils. The vomiting. Fever and ravings. The remedies as violent as the pestilence, which never worked for long if at all. Later he found it loathsome. What good was memory that was so skittish and indulgent, so afraid of pain that it locked the door and boarded it over?

Those days had been a light so unspeakably brilliant you could neither open your eyes to it nor close your eyes tightly enough to keep it out. Even with your eyes shut you were blinded by it. It was so intense that only in retrospect could you take in its excruciating vibrancy. The change, the loss, the revelation; the multiple obliterations of them, of everything. The vividness of one minute corner of existence until it threatened to set you and the whole universe ablaze or tear you open like a knife ripping through canvas. And now nothing had that. Not even the spring blossoms could match it.
…

Wednesday Random Song: Macklemore, “Same Love”

Rapper Macklemore is best known for his comical music video “Thrift Shop”, which went viral this year. But it turns out his awesomeness goes way beyond an ode to my favorite pastime. His song “Same Love” provides the soundtrack for this heartwarming 7-minute movie in support of gay marriage.

And he wears your granddad’s clothes.

(Hat tip to blogger Dannika Nash. Read her post about why young Christians are leaving the church to stand on the side of love.)

National Child Abuse Prevention Month: Why It’s Personal


The first day of April, the day after Easter. A breezy spring day, clouds speeding across the shining blue sky. Outside our town courthouse, a new flag has joined the Stars & Stripes atop the flagpole on the lawn. On a red ground, six paper-doll cut-out children, all blue except for one red body.

It’s National Child Abuse Prevention Month.

Awareness months and colored ribbons have their drawbacks. They can feel hokey and self-congratulatory, or smack of tokenism for issues that deserve year-round attention. But they can also provide a conversational opening to broach an uncomfortable topic. As my Lenten discipline recedes into the rearview mirror, I can attest that a month of anything is a manageable spiritual practice, while a lifelong resolution can seem overwhelming and self-defeating.

I had all those reactions, positive and negative, as I gazed up at the red and blue flag snapping in the wind. One child was different from the others. It didn’t help me to think about that. I guessed it was a reference to the “1 in 6” statistic, meant to send the message that child abuse is more prevalent than we’d like to believe. The logo was probably a gesture toward normalizing survivors, but my gut reaction was the opposite. It looked like a representation of how abuse victims feel–singled out, conspicuously tainted, separate from the human community. The logo reified this division. Red and blue. Us and them.

I don’t know how you’d put this on a flag, but my version of awareness would be more radical. It would emphasize what survivors have in common–with each other, across different kinds of abuse, and with everyone who breathes in abuse-enabling myths in the air of our culture. We may not all be in a position to identify abused children and find services for them, but we can all ask ourselves: What do I believe–about God, power, knowledge, sexuality–that contributes to the silencing and minimizing of abuse? What might I be telling myself to silence myself?

I didn’t realize I was a child abuse survivor until a few years ago, because the violations weren’t physical (as far as I can remember). My biological mother was physically abusive and controlling to her partner, which took center stage in how I thought about my childhood. I had to encounter abuse in other contexts, as an adult, before I recognized the pattern in my past.

First, vicariously, as an advocate for gay rights, I started to notice how the religious arguments against homosexuality would forcibly rewrite a gay person’s interpretation of his own bodily sensations and affections, trying to brainwash him into feeling pleasure as pain, integrity as brokenness. This is similar to how a sexual abuser teaches a child to dissociate, to disbelieve what her body tells her. As Martha Beck contends in Leaving the Saints, her memoir of incest in the Mormon Church, a religion creates split personalities when it commands adherents to accept demonstrably false facts. Such training primes people to be both abusers and victims.

I was raised by two moms, but the homophobic theology didn’t just offend me as an ally. It felt like it struck deeper. It was like a sword poised to sever me from my awareness of God. And I couldn’t explain why.

When I spoke up about this, I hit an emotional brick wall with some Christian friends. Our study groups were no longer a safe place for honesty, for me at least. Some conversations detoured around me as if I hadn’t spoken. At other times, my boundaries around discussing certain personal matters were ignored, because my feelings were merely human preferences that couldn’t stand in the way of my friend’s obligation to save my soul. We were adults sitting in a room having tea; why was I speechless with terror at my sudden invisibility, why tearfully desperate to wring compassion from a heart gone cold?

Searching for a better way to re-imagine my faith, I obsessively read feminist and pro-LGBT Christian websites. One of these led me to the “escape from Christian patriarchy” blogs such as No Longer Quivering and Love, Joy, Feminism. Though my upbringing included neither Christianity nor a patriarch, I was astounded to find how closely my experience mirrored that of girls raised in a fundamentalist breeder cult, right down to the “prairie muffin” dresses.

The penny dropped when these blogs did a series on emotional incest. I never knew that was a thing. I used to say, “Well, my mother was really really enmeshed and co-dependent with me…and OCD…and she hated it when I got married…and she had a breakdown when I tried to have a baby…and…and…” Now, I was like, “So that’s why I have so much in common with my BFF who just recovered her incest memories!”

The point is, I wouldn’t have been ready to face this truth about my past if I hadn’t been prepared with analogies to other forms of oppression, such as homophobia and spiritual abuse. These common factors gave me a sense of solidarity, overcoming some of the isolation and stigma I relived when I saw the courthouse flag today. I had a political outlet for my anger instead of expending it all in the secret confines of a therapist’s office. This solidarity continues to help me overcome the memories of being stunted, shut away, wasted, consumed.

Should I be telling you this, my readers? Should I embarrass the person who gave me life, whose own life is lonely and empty now because of a thousand choices to turn away from health? All I can say is, I could blog about “child abuse” in the abstract, I could link to a dozen resources run by “out” survivors whom I admire immensely, but I would still be dishonest if I kept silence in a way that implied, I’m one of the blue children on the flag, not that red one. No, I was just a child. This is my story.

Poetry by Robert Gross: “Poor Souls”

Poet and dancer Robert Gross, whom I met last year at the Ollom Movement Art summer program, has kindly given me permission to reprint this prose-poem. It was first published in the current issue of the St. Sebastian Review, an LGBTQ Christian literary webzine. As I read it, “Poor Souls” suggests that every sin and regret that seems to separate us from God is trivial compared to the magnitude of God’s love, if we could only see it properly.

Poor Souls

Little by little, they unfold out of purgatory; origami figures undone in silence, each a metaphysical yawn, a backbend out of time. Everything slow-motions to the beat of rosaries and suffusions of incense, the unclocked passage of steady repentance. Atom by atom, the gilt wears off; innocence emerges. Back then, I would’ve given anything . . .

They stagger out of the dead-letter office, each one exhausted by the dusty bins of misaddressed intentions, insufficient postage, the vast shabbiness of venial offenses. They squint, contemplate the deserted plaza, sigh. No such thing as an original sin, they chuckle, just the steady dissipation of extenuating circumstances, endlessly recycled . . . the gun misfired. . . I couldn’t get it up . . . I thought desirously of his lips, then sneezed . . . sins of omission and implication, of reverie and miscalculation, inertia and cliché. Nothing and everything mortal.

I was determined to offend big-time but my mother came to visit . . . Imperceptibly, each infraction becomes unfascinating, silly, dwindles before the massiveness of love. I even considered . . . I know this sounds ridiculous . . .I can’t remember how . . .

One by one, the penitents come unmoored and are carried out to sea. A delicate flotilla awash in perpetual indulgence and plainchant; crystalline buoys impelled toward a luminous horizon. 

 

Some Readings for Holy Week


Reiter’s Block fans, I apologize for the shortage of original material lately. I have been keeping my vow to give up worrying about my writing for Lent, and accordingly have been working hard on a scandalous and completely unpublishable experiment in personal prose. I hope you have been enjoying the poetry reprints from writers I admire.

For Christians following the Western calendar, we are now in Holy Week, the week leading up to Easter, when we commemorate and meditate upon the crucifixion and resurrection of Jesus. Here are some timely links that I found helpful to my Lenten reflections.

At the Jesus in Love website for queer spirituality and the arts, Kittredge Cherry is showcasing a Stations of the Cross paintings series by Mary Button. These arresting images find parallels between the stages of Christ’s journey to Calvary and pivotal moments in LGBT history. For instance, Button pairs the nailing to the cross with a gay person forced into electroshock therapy to “cure” homosexuality.

Last week, a number
of Christian and former-Christian feminist bloggers participated in
Spiritual Abuse Awareness Week. Progressive evangelical writer
Rachel Held Evans has posted a good overview of the series. I particularly liked this quote from her interview with Boz Tchividjian of G.R.A.C.E., an organization that educates churches about how to combat sexual abuse: “In the nearly two decades I’ve worked as or with prosecutors, I never get asked about false allegations of burglary, robbery, arson or a host of other offenses. However, nearly every time I speak to lay persons about child abuse the question of false allegations is among the first things lay persons ask.” Yes indeed…why do abuse victims have the additional burden of convincing people that the crime really happens? Our uncritical acceptance of rape myths is a good place to start our repentant soul-searching.

Christian feminist blogger Sarah Over the Moon, inspired by James Cone’s liberation theology, rejects the abusive image of God in traditional “penal substitution” atonement, in favor of a vision of Jesus who stands with the oppressed, even unto death:

The cross cannot just mean that we are “saved from sin,” and “going to heaven.” Our speaking about the cross cannot just sound like those cliched platitudes that Christians often tell those who are hurting. The cross that Jesus reclaimed from the Roman Empire has fallen back into the hands of oppressors, becoming a tool of white supremacy, of patriarchy, of heterosexism and transphobia, of the military and prison industrial complex, of those who wage warfare on the poor.

But I want to reclaim it, like Christ did.

If we are to find liberation in the crucifixion, then the cross must stand as a middle finger to oppressive power structures.

The cross of Jesus reveals the ugly truth behind oppressive power, and then the cross mocks that power through the resurrection.

The cross of Jesus calls those of us who are oppressors (most of us–myself included–are oppressed in some contexts and oppressors in others) to humility, repentance, and a new way of living.

The cross of Jesus tells the oppressed–in a world that tries to convince us that we are not even human–that we are not only made in God’s image, but that God came to earth to be made in ours.

The cross of Jesus tells the oppressed that we can take up our crosses and our protest signs and join together, armed with the power of love, to defeat the powers that rape, abuse, and murder us.

The cross of Jesus tells us that they can kill our bodies, but that doesn’t mean they win.

Amen! 

The Heartbeat of an Inclusive God

Integrity USA, the group that works for LGBT inclusion within the Episcopal Church, recently announced the winner of their St. Aelred’s Day sermon contest. Rev. Heather O’Brien from the Diocese of Fort Worth, Texas, was honored for her sermon “The Heartbeat of God”. She preached about how her relatives’ homophobic attitudes prompted her, a straight ally, to search for a better way to imagine the God of love. Read her sermon in PDF format on their website. Here’s an excerpt:

It wasn’t until I got to seminary that I found people who knew the God I had been looking for. The God whose most core trait was love, not judgment.

Today we celebrate the feast of St. Aelred. Aelred was a monk who eventually ended up leading the monastery of Rieveulx. One of his most famous works is called Spiritual Friendship. In that work, he writes that God is not our Judge but our Lover. Judgment can only inspire change through fear. But love transforms us; changes our hearts. Aelred saw Christ as a companion for our soul, longing for union, rather than a ransom to be paid.

Aelred wrote at length about the ideal relationship of love between Jesus and his beloved disciple John. As one author describes it, Aelred portrays John as striving to hear the heartbeat of God in Jesus and Jesus showing the secrets of his heart to John.

Imagine, in the chaos surrounding thirteen men eating dinner, John quiets, leans over and presses his head to Jesus’ breast. Jesus accepts the show of love and affection as John closes his eyes and allows his heartbeat to begin to echo the one beating against his ear, beating in his soul since before he was born.

God’s grace and love are not forces that must twist and change us into something new and stamp out our true nature in order to re-form us. Rather God’s grace and love are a reminder of a memory so old and so basic that it was a part of us before anything else was. Our hearts have forgotten in a world grown loud – like trying to remember lyrics to a favorite song when the radio is blasting music so loud you can’t think.

God sent Jesus not to sit in judgment over creation but rather as a showing of God’s love for creation. Through his life and death Jesus’ lifeblood beat out the rhythm of God’s heart beat for all to hear and remember themselves. Though we are often weighed down and may feel like we have cotton in our ears. The beat remains a clarion call to all who would remember, to all who would dance.
…

Marriage Equality Foe Has Change of Heart

Former marriage equality foe David Blankenhorn, founder of the conservative think tank The Institute for American Values, made waves last summer with a New York Times editorial describing his conversion to supporting equal rights for same-sex couples. He describes his journey of belief in more detail in a recent interview with Brent Childers of Faith in America, a foundation that combats religion-based prejudice against LGBT Americans. The 20-minute video is well worth watching.

I was inspired and impressed by the depth of Blankenhorn’s new understanding. He might have stopped at mere inclusion of “them” in “our” social institutions, but instead he was led to examine his own privileges as a straight white Christian man, and to refocus his theological priorities from legalism to empathy. Around the 13-minute mark, he discusses his realization that any time we use our doctrines and scriptures as a wall or a veil to avoid seeing the other person’s full humanity, we completely miss the point of our faith.

What changed Blankenhorn’s mind and heart? He says he had been parroting anti-gay rhetoric from his conservative Christian culture, but the people affected were still only abstractions to him, till he met actual queer families and heard their life stories. Ironically, these encounters occurred because of his role as an expert witness in favor of California’s gay marriage ban, Proposition 8. Looks like Harvey Milk’s advice still works: real-life examples of “out” LGBT people have the power to break down the myths that keep oppression in place.

I’m reminded also of Rachel Held Evans’s recent post, “The Scandal of the Evangelical Heart“, where she chastises her fellow Christians for being willing to suppress compassion in the service of doctrinal correctness. While the examples she cites have to do with natural disasters and genocide, her point applies equally well to privileged straight Christians’ glib dismissal of the burdens they would impose on LGBT people.


…[W]hat makes the Church any different from a cult if it demands we sacrifice our conscience in exchange for unquestioned allegiance to authority? What sort of God would call himself love and then ask that I betray everything I know in my bones to be love in order to worship him? Did following Jesus mean becoming some shadow of myself, drained of empathy and compassion and revulsion to injustice?

Perhaps in reaction to the “scandal of the evangelical mind,” evangelicalism of late has developed a general distrust of emotion when it comes to theology. So long as an idea seems logical, so long as it fits consistently with the favored theological paradigm, it seems to matter not whether it is morally reprehensible at an intuitive level. I suspect this is why this new breed of rigid Calvinism that follows the “five points” to their most logical conclusion, without regard to the moral implications of them, has flourished in the past twenty years. (I heard a theology professor explain the other day that he had no problem whatsoever with God orchestrating evil acts to accomplish God’s will, for that is what is required for God to be fully sovereign! When asked if this does not make God something of a monster, he responded that it didn’t matter; God is God—end of story.) And I suspect this explains why, in the wake of the Sandy Hook tragedy, so many evangelical leaders responded like Job’s friends, eager to offer theological explanations for what happened instead of simply sitting down in the ashes and weeping with their brothers and sisters…

Poetry by Donal Mahoney: “Waiting for the Umpire”

More than 500 years after the Protestant Reformation, Christians still debate the relative importance of good works versus faith in Jesus for salvation. Each team has its favorite proof-texts. Catholics may cite the Epistle of James for the proposition that “faith without deeds is dead” (James 2:26) while Protestants lean on St. Paul’s words in Romans 3:28 (“a person is justified by faith apart from works of the law”).

Never mind that the two authors were probably addressing different issues: St. Paul the question of whether Jewish Christians had an advantage over Gentile ones, and St. James the problem of hypocrisy among professed Christ-followers who didn’t show care toward their neighbors. Humans being humans, any religious rule can be turned to self-serving ends, as illustrated by this satiric Lenten contribution by Donal Mahoney, who describes himself as “a believing but misbehaving Roman Catholic”.

Waiting for the Umpire
by Donal Mahoney

Ralph never planned on dying
but when he did, he was swept away
like a child’s kite blown astray.

When he arrived at his destination,
he heard angels singing, harps playing
and Louis Armstrong on the trumpet

so he figured this must be heaven.
A nice old man at the gate, however,
waved him away without directions.

This confused Ralph until he found
an open window in the basement,
climbed in and found an elevator

that took him to the top floor.
There a smiling angel with big wings
walked him up a thousand concrete stairs

and showed him to an empty seat.
Ralph was in the bleachers now
with millions of others, simply waiting.

None of them had a cushion to sit on.
But down in the padded box seats
Ralph saw rabbis, priests and ministers

sitting in the front row, simply waiting.
His barber, Al, was sitting with them.
For 30 years Al had been asking Ralph

while trimming his few remaining tufts of hair
if he had finally been saved or was he still lost.
Ralph would always tell Al he believed in God

but that every year he cheated on his taxes.
Sin is sin, Ralph would quietly point out.
Faith is all you need, Al would shout.

Seeing his barber now in the front row,
Ralph figured that maybe Al had stopped
cheating on his dying wife.

Otherwise, Ralph figured, Al would be sitting
in the cheap seats, waiting with everyone else
in the amphitheater for the Umpire to appear.