My maternal grandmother, Lina Manona Sadler Jones, used to tell all 16 of the first cousins who were her grandchildren that you could tell how cold and bad the winter was going to be by seeing how bushy the tails of squirrels were in late September.
I'd been delighted over the last week or so, living in a place awash with squirrels, that most of them looked scrawny and their tails even more so. A mild winter was what I was wishing for.
Then, this afternoon, a creature was down in our back yard.
"What is that thing?" Bern asked, "it's moving too slow for a squirrel."
Then it popped out of one of the plants that are so abundant in our back yards and I realized it was a squirrel that was about as big as a cocker spaniel with a tail the size of a normal squirrel--not a squirrel's tail...a whole squirrel.
So I started thinking about taking up my neighbor Mark (who shares our double wide drive way) about investing in a snow blower. Mark is about 40 and a volunteer fire fighter so he could handle the machine. Maybe he could teach Bern or his high school senior daughter to use it too.
I used to hate the cold and love the heat. People would say to me on a 90 F./90 degree humidity day, "hot enough for you?" And I'd answer, "not nearly hot enough...and how about some more humidity?"
I really did love the heat when I was younger. But I'm not younger any more and actually probably tolerate the cold a bit more than I tolerate the heat.
I'm a spring and autumn guy now--summer and winter, I just put up with because I live in a place that has four seasons.
Monday, September 30, 2013
Friday, September 27, 2013
"My life sucks...race you to the dining hall...."
I've been doing this writing lately--since I retired--about my ministry and life and people I've known. I wouldn't call it a 'memoir' though that's probably what it is, but I enjoy writing it. I shared one of the 'chapters' on yesterday's blog. And the Cluster of churches where I work very-part-time is using some of the chapters for their book group. We've done it before and it's been really lively and helpful to hear people talk about my writing and, well, just talk.
Conversation is where possibility dwells. People just talkin'....
So, I want to have a, granted, one-sided conversation about the chapter I want to write soon. It will be called "My life sucks...race you to the dining hall...." And it will be about, of all things, Junior High Camp in the Diocese of West Virginia at a camp called Peterkin.
(New Englanders, I find, are unclear about 'junior high' because most places in New England have 'Middle School'. Here's the difference, 'junior high' divides up the hormone driven, no activity in the cerebral cortex, absolutely out of control adolescences of our society differently. "Junior High" is grades 7-9. And then you go to High School for 3 years. "Middle School" sends 9th graders into the teeth of the storm that is High School. Ninth graders are much more like 8th graders than they are like 10th graders. They belong with kids 13 and 14, not kids 16-18. 9th grade for kids in 'junior high' let's them experience being the top of the pile, the cream of the crop, the oldest kids among kids who are like them. Fifteen year old kids are so different from 18 year old kids that they should, by law, never know each other unless they are siblings. The only year of human development, it seems to me, that is a larger gap than between 15 and 16 is the gap between birth and being a year old. Babies can't talk or walk or think in any way we understand. When a kid is a year old, he/she is so different from a baby as a lizard from an amoeba. My experience is that the difference between being 15 and being 16 is almost that profound. So, I think 15 year old kids fit much better with 13 and 14 year old kids than they ever could with kids 16-18. That's what I believe.)
And my proof is my experience for 5 years with Junior High Camp in West Virginia.
I was the Clergy Leader of Junior High Camp for the last two years I was a part of it. Until then, I was a member of the Clergy staff. And I learned about 13-15 year old kids more than I ever taught them.
16 year old's are, in my experience of having lived with two, cock-sure they're right, self-confident to a fault and believe, rightly or wrongly, that they are much smarter than their parents.
Kids below that--13-15--are completely at sea, self-conscious to an adorable fault, and, rightly or wrongly, assume adults know most everything and they know nothing.
Vulnerable, that's the word I'd use. Vulnerable and scared and longing to be older.
My title for the chapter I intend to write about Junior High Camp is a direct quote from a 15 year old girl who was so vulnerable and broken and adrift. We were talking about her parent's divorce and her older brother druggie and how awful her life was as we strolled from the chapel at Peterkin to the dining hall for lunch. "My life sucks," she told me after a recitation of the horrors of being her. Then, in the same breath, she said, "race you to the dining hall" and took off running.
She beat me.
As sucky as her life was, I saw her 7 years ago at the General Convention of the Episcopal Church. She was a clergy deputy from some mid-western place--Kansas or Nebraska or some other state I've only flown over. She was an Episcopal priest. Somehow that fragile, frightened, damaged young girl was now a wondrous and competent and accomplished priest. And when we talked one night over dinner and some wine, she told me her experience at Peterkin had changed her life, helped her be well and stay well and become strong.
Kids between 13 and 15 often have experiences that form them for the rest of their journey. In what I want to write, I want to ponder how a church camp might, just maybe, provide the space and time for that formation.
I would have never worked on the Peterkin Senior High Camp staff. I don't get that age, not at all. I didn't 'get' Josh and Mimi between 16 and 18. I was awash in the flotsam and jetsam their wake floated onto my shore. But in their early teens I saw the vulnerability, the fragility, the longings of their life, how they were pondering 'who to be' and 'how to be that'.
The kids at Junior High camp prepared me for having children their age. One of the best ages ever--unless it's you who are that age.....
Conversation is where possibility dwells. People just talkin'....
So, I want to have a, granted, one-sided conversation about the chapter I want to write soon. It will be called "My life sucks...race you to the dining hall...." And it will be about, of all things, Junior High Camp in the Diocese of West Virginia at a camp called Peterkin.
(New Englanders, I find, are unclear about 'junior high' because most places in New England have 'Middle School'. Here's the difference, 'junior high' divides up the hormone driven, no activity in the cerebral cortex, absolutely out of control adolescences of our society differently. "Junior High" is grades 7-9. And then you go to High School for 3 years. "Middle School" sends 9th graders into the teeth of the storm that is High School. Ninth graders are much more like 8th graders than they are like 10th graders. They belong with kids 13 and 14, not kids 16-18. 9th grade for kids in 'junior high' let's them experience being the top of the pile, the cream of the crop, the oldest kids among kids who are like them. Fifteen year old kids are so different from 18 year old kids that they should, by law, never know each other unless they are siblings. The only year of human development, it seems to me, that is a larger gap than between 15 and 16 is the gap between birth and being a year old. Babies can't talk or walk or think in any way we understand. When a kid is a year old, he/she is so different from a baby as a lizard from an amoeba. My experience is that the difference between being 15 and being 16 is almost that profound. So, I think 15 year old kids fit much better with 13 and 14 year old kids than they ever could with kids 16-18. That's what I believe.)
And my proof is my experience for 5 years with Junior High Camp in West Virginia.
I was the Clergy Leader of Junior High Camp for the last two years I was a part of it. Until then, I was a member of the Clergy staff. And I learned about 13-15 year old kids more than I ever taught them.
16 year old's are, in my experience of having lived with two, cock-sure they're right, self-confident to a fault and believe, rightly or wrongly, that they are much smarter than their parents.
Kids below that--13-15--are completely at sea, self-conscious to an adorable fault, and, rightly or wrongly, assume adults know most everything and they know nothing.
Vulnerable, that's the word I'd use. Vulnerable and scared and longing to be older.
My title for the chapter I intend to write about Junior High Camp is a direct quote from a 15 year old girl who was so vulnerable and broken and adrift. We were talking about her parent's divorce and her older brother druggie and how awful her life was as we strolled from the chapel at Peterkin to the dining hall for lunch. "My life sucks," she told me after a recitation of the horrors of being her. Then, in the same breath, she said, "race you to the dining hall" and took off running.
She beat me.
As sucky as her life was, I saw her 7 years ago at the General Convention of the Episcopal Church. She was a clergy deputy from some mid-western place--Kansas or Nebraska or some other state I've only flown over. She was an Episcopal priest. Somehow that fragile, frightened, damaged young girl was now a wondrous and competent and accomplished priest. And when we talked one night over dinner and some wine, she told me her experience at Peterkin had changed her life, helped her be well and stay well and become strong.
Kids between 13 and 15 often have experiences that form them for the rest of their journey. In what I want to write, I want to ponder how a church camp might, just maybe, provide the space and time for that formation.
I would have never worked on the Peterkin Senior High Camp staff. I don't get that age, not at all. I didn't 'get' Josh and Mimi between 16 and 18. I was awash in the flotsam and jetsam their wake floated onto my shore. But in their early teens I saw the vulnerability, the fragility, the longings of their life, how they were pondering 'who to be' and 'how to be that'.
The kids at Junior High camp prepared me for having children their age. One of the best ages ever--unless it's you who are that age.....
Thursday, September 26, 2013
book group
The three Cluster churches have a book group that meets many Thursdays. For the second time, they are kind enough to read some stuff I've been writing since I retired from full time ministry. We did 6 chapters 6 months or so ago. We're doing five more (or six maybe) this time. I thought I'd share them with you too. Comments, suggestions, thoughts--email me at Padrejgb@aol.com with message line "WRITINGS" so I'll be sure to look.
Thanks.
Thanks.
In
the Beginning
I
never intended to become an Episcopal priest and spend the best years
of my life in parish ministry. What I intended was to earn a Ph.D. in
American Literature from some reasonably prestigious university and
then teach contemporary literature at some small liberal arts college
while I wrote the Great American Novel. Well, the road to priesthood
is paved with such intentions.
John Stasny, was my
favorite professor in college—I took seven of his classes in my
eight semesters so it could be said that I minored in Mr. Stasny. At
any rate, he and Manfred Otto Meitzen, head of the Religion
Department (who later died in a motorcycle accident in Branson,
Missouri) came to me in my senior year and told me they had
recommended me for a 'trial year in seminary' to be paid for by the
Rockefeller Foundation. All I had to do was go through some
interviews and tell the Rockefeller people over and again that I
didn't want to go to seminary.
“I don't want to
go to seminary,” I told them, “I'm waiting to hear from the
University of Virginia and Iowa for graduate school.”
“That's perfect!”
Mr Stasny said. (Although he was a tenured professor at WVU, he
didn't have a doctorate. I once asked him why and he answered,
“Bradley, who on earth would test me?” I had to agree.)
“How's that
'perfect'?” I asked. “I don't want to go to seminary. It's never
crossed my mind....”
“Perfect,” said
Dr. Meitzen, “just tell the committee that over and over.”
So, just to please
these two men I admired greatly, I went to Pittsburgh to be
interviewed. I told the committee in a dozen ways and inside
out/upside down a dozen more that I most certainly DIDN'T want to go
to seminary.
“Great,” they
all said, over and again, “that's just perfect!”
So I became a
Rockefeller Fellow and went to Harvard Divinity School on the
Rockefeller's money, stayed another year and got a degree—an MTS,
'Master of Theological Studies', which, along with $3.75 will get you
a small coffee at Starbucks.
Remitha Spurlock,
one of the most holy people I ever knew, who was a member of the
first parish I served—St. James in Charleston, West Virginia—often
said, “God works is mischievous ways.” And so God does—along
with the Rockefeller foundation.
You know, after
reading the chapter about the Archangel Mariah, why I went back to
finish a professional degree and became a priest. But I blame John
Stasny and Manfred Otto Meitzen for pointing me toward that all-wrong
trip to Harvard Divinity School, where I'd get bitten (as I imagine
they thought I might) by the Theology-bug and change all my plans.
I landed at Harvard
at the best time ever: 1969. Hell's bells, things were a poppin' in
those heady days! In my four semesters, three of them were cut short
by a student strike, a faculty strike and a combined student/faculty
strike. I was immersed in the chaos I love and thrive in. Ask anyone
who knows me—I do best in chaos. And if it doesn't exist, I will
find a way to create it.
I
was friends with a law student at Harvard named Helen Anderson. She
later became a writer about 'law and women' and occasionally had a
column in the The
New York Times.
But in those weird times in the late 60's and early 70's, Helen was a
drama queen. The day the National Guard was called out to protect the
ROTC building—Harvard had ROTC, amazing—Helen came to my room in
Divinity Hall to tell me, “the Revolution is starting and I have
nothing to wear!”
I was once down at
the Boston Common with Helen and Don, my best friend at Harvard.
Helen got a run in her panty hose. Nothing would do
her but go to Jordan
Marsh to buy new ones. The young clerk asked her what shade she
wanted and Helen said, “how many shades are there?”
“Two hundred and
twenty four,” the clerk responded and Helen burst into tears.
“I can't cope
with that much pressure,” she cried and headed for the Ladies'
Room. Don made the decision for her and got burnt cinnamon, if my
memory serves me. Once we delivered them to the bathroom and Helen
put them on, it was if nothing had happened. We went to ride the Swan
Boats.
I'll
try in these musings and reflections and memories to share some
thoughts about parish ministry and 'the Church'(that wondrous and
schizophrenic institution) but most of what I will
write will be about the people who served me more faithfully and well
than I ever served them. People are, after all, the real raw material
of parish ministry—much of the rest is window dressing and smoke
and mirrors. To quote The Rev. Wil B. Dunn, the parson in the comic
strip Kudzu,
“human relations is my field....”
For the last decade
or so of my full-time ministry, I decided not to have an office. I
did most all the writing and study I needed to do at home or sitting
in the parish library with the door open. I know I probably annoyed
the office staff no end by hanging around on the first floor so much,
but it seemed to me that what I was 'for' was to be present to the
daily swirl of activity of that very busy urban parish. Hundreds of
people came through the church doors everyday—the soup kitchen was
feeding 300+ a day when I retired, the Choristers were there two
afternoons a week, a dance group used the building twice a week,
someone was always trying out the McManis Organ, people wandered off
the street to take a look and I was usually there to give them a tour
of the remarkable building, lots of local groups used our rooms for
meetings, and parish members who just popped in always saw me
wandering around. That was a good thing. Being around people suited
me much more than being in an office doing something that probably,
in the cosmic scheme of things, was pretty unnecessary.
I once asked the
son of a very active Episcopal lay woman what his mom did all the
time. “She looks for meetings to go to,” he told me. He was six,
I remember.
I think lots of
church folks, especially clergy, 'look for meetings to go to' to
demonstrate how busy they are. Meetings were, of course, a part of my
life, but I didn't 'look for' them. Instead, what I did, at least in
the last decade of my full-time ministry was 'hang around'. It suited
me rather well, I believe.
Divinity Hall,
where I lived for a year, was next door to the Semitic Museum.
Harvard, in its infinite wisdom, had leased an office in that
building to the CIA for recruiting purposes. Remember—this was
1969—the SDS or even more radical group, found out about the CIA
office and tried to blow up the Semitic Museum one night. There were
a whole host of firetrucks and other emergency vehicles out on the
street and I wanted to see what was going on. There was Dr. G. E.
Wright, an Old Testament scholar, sitting on the edge of the sidewalk
holding some relic that had been damaged. He was weeping.
G. E. Wright was a
renowned person in his field. He was one of the best teachers at
Harvard and known far and wide, along with Professor Von Radt from
Germany, as a leading light in Old Testament studies. He was also
renowned for saying in his lectures: “there are two ways to study
the Old Testament. The Von Radt way and the Wright way....” That
was always greeted with laughter and applause.
And there he was,
sitting on the curb, weeping over the lost documents and artifacts
from the explosion, which, by the way, didn't damage the CIA offices
at all. In that moment, there on Divinity Avenue, I realized the
value of 'the past'. Until that moment I believed stuff in museums
and rare book collections was nothing more than 'old stuff'. But
seeing this world-wide wide acknowledged, aging man, weeping over the
loss of 'old stuff' convinced me forever of the value of history and
the 'stuff' history created. And I respected Dr. Wright a great deal
from that moment forward.
One of the theology professors at Harvard was Richard Reinhold
Niebuhr—son of Richard and nephew of Reinhold. Ralph McGill,
another theologian, once commented about Dr. Niebuhr: “what was the
boy going to do after all? Drive a cab in San Francisco? Theology is
the family business.” (Dr. McGill had, in fact, driven a San
Francisco cab for a few year, a vocation he said was a perfect
prelude to a life spent talking about God.)
Niebuhr as a strange character to us all. He was a quintessential
absent-minded professor. Once he wandered into the lecture hall
carrying an armful of fat books, spead them all out, rearranged the
order they were in, turned to a particular page in each one, stared
at them for a while and drew on the chalk board in wild, cruel,
looping lines until he had created what looked like a deformed
tornado. He stared at that for a while, at the same time cocking his
head to listen to a bird outside the open window singing to the
perfect Spring day.
“The
Void,” he said, not bothering to look at the 75 or so students
sitting in tiers behind him. And then, almost to himself, he
repeated, “the Void...” In a moment, he drew a stick figure of a
man in the midst of the funnel cloud. He stepped back and said,
reverently, it seemed to me, “Homo
religiosis.”
He
listened to the bird again, closed and gathered his books and left,
perhaps to go to his study, perhaps to walk around in the warm April
sun. We never figured out whether he just forgot he had a lecture to
give or if the bird's song has mesmerized him.
I was walking back to Divinity Hall with my friends Don and Cal,
still stunned by what we had witnessed.
“You could ever make this stuff up,” Don said.
Cal asked, “what did that French phrase mean?”
You couldn't have made Cal up either.
Cal was dozing beside me in a New Testament lecture by Dean Kristor
Stendahl, at that time, the once and future bishop of Sweden. When
Stendahl got started talking about the Holy Spirit, he said, “Jesus
promised his followers to send the Paraclete.”
Cal woke up and shook my arm.
“Did he say 'parakeet'?” Cal whispered, ready to write something
down.
Another
time, in a Stendahl lecture, the Dean said, “within two decades of
the crucifixion, the apostles began to peter
out.”
He paused for all of us to moan.
“Wasn't
that a-Paul-ing,”
he asked.
Of all the brilliant, odd folks at Harvard, Frank Cross took the
cake. He was an Old Testament scholar who, someone once said,
probably dreamed in Hebrew. He made Niebuhr seem focused and alert.
The story went like this: one morning Frank Cross got in his car, was
thinking about Isaiah or Numbers or something, forgot to shut the
driver's side door and tore it off on the tree beside his driveway.
The next morning, in his rental car, he did the very same thing. The
morning after that, the legend said, he had the tree cut down.
Then there was Rabbi Katenstein who taught a course called “The
Life Cycle in Christian Worship”. All the students were Christians
of various hues, 16 different hues among 17 students. All semester we
brought in examples of how our particular cult of Christianity
celebrated certain aspects of the 'life cycle'--birth, baptism,
confirmation, marriage, sickness, death, burial, like that. I was the
only Episcopalian in the class and thanked the little baby Jesus and
whatever God might be for the Book of Common Prayer—1928--because
it had all things, even a service for the purifying of women after
child birth—something the Rabbi went nuts about in joy. His job, it
occurred to me much later, was to teach us Christians how Jewish we
really were. Almost every liturgy or ritual we brought up in that
class was an opportunity for Rabbi Katzenstein to let us know the
Jewish/Jesus roots of all our fanfare and celebrations.
It stunned me. I began, half way through the class to wonder why I
hadn't had a bar-mitzvah, since obviously, as a Christian, I was a
Jew as well. That class served me well when I invited a Muslim group
to make their mosque in a building St. John's, Waterbury owned. Rabbi
Katzenstein taught me, in no uncertain terms, that, not only are the
hues of Christians not that important, the distinctions between
Faiths were not that significant either. God/Yahweh/Ala, thank him
for that.
(I just realized, writing this, that all of these great people who
taught me so well are probably dead or old, old men. It was nearly 40
years ago and they were all in their 50's when I knew them—except
for Dr. Meitzen, who ended his stay on earth outside the Country
Music Capitol of the Universe. I'll always hope he had seen some
shows before he and his wife died on that motorcycle, rather than
thinking they were on their way to see Dolly and George and Garth
when they died. It's difficult for me to think of the them as any
older than they were when they taught me wondrous things about
theology and life. Generations come and go and leave behind valuable
things. G.E. Wright, sobbing in front of the Semitic Museum knew that
only too keenly. And, as I age, I value the wisdom and the kookiness
of those marvelous people more each day.
After my visitation from the Archangel Mariah, I went to Virginia
Seminary for two yeas, which meant I had four years of theological
education instead of the normal three for ordination. Both EDS I
Cambridge and GTS in New York City agreed that I could come for only
one more year. They were willing to accept all my credits from
Harvard. Virginia Seminary was not so open. I needed two years of
field work in a parish to meet their graduation requirements. I made
me so angry that I decided to go there and make their lives miserable
for two years. Which I did. Well, perhaps not 'miserable', but I kept
them on their toes.
That's an exaggeration. VTS is bigger and stronger and has more
integrity than you can imagine. I may have annoyed the seminary
around the edges, but it hardly made a dent. The truth is, I look
back on those two years with gratitude and appreciation. Who I was
when I showed up in Alexandria was angry, arrogant, self-centered and
profoundly ironic. Whan I left, I was a little less of all that and
ready to be a priest. What formed me at Virginia Seminary was the
incredible faculty and their commitment to 'making priests'. Virginia
never claimed to be a 'graduate school of Theology'. It was a
training ground for parish priests. That's what VTS claimed to do,
what they did, and what they did quite well.
So, here are some people from VTS:
Charlie Price
Charlie taught several things, but he excelled at Liturgics. He began
each year of the year long 'Introduction to Liturgy' by handing out
what he called “Forty Beastly Questions”. Then he taught to the
questions. It was a remarkable approach. We spent two semesters
wrestling with the questions Charlie posed.
I
remember one that we labored over mightily: What
is necessary for baptism to be valid?
The
point to this question, as with all the questions, was to struggle
with liturgical issues in a way we never had before. 'Baptism', for
all of us, I suspect, was a ritual performed in a parish church by a
priest after dutifully training and informing the parents and
godparents of the child (and speaking seriously with the occasional
adult candidate) about the meaning of the sacrament, the history of
'washing' in Jewish practice, the role of parents and god-parents and
how to 'speak loudly' when answering the questions asked of them from
the Book of Common Prayer.
Charlie wanted us to get way, way past that image to the very nuts
and bolts of baptism: “what is necessary?”
“Water and oil,” we said, thinking we'd figured it our, “and a
priest and witnesses.”
“Well,”
he told us, “what about the baptisms in
blood
on battlefields over the centuries? Are they invalid?”
Some of us were through at that juncture. Charilie's questions never
had a 'right' answer, he just wanted us to arrive at an answer we
could live with.
But some others of us had to admit we found all that 'battlefield
baptism' rather romantic and didn't want to give it up. So, for those
of us, the most obvious answer, “water and oil”, didn't work.
“So, how about a priest?” we asked Charlie.
“Read
the rubrics,” he told us. (Rubrics are the little instructions in
the Prayer Book. They're called 'rubrics' because in early editions
of the BCP, they were written in red. Rubrics and Canons are what
govern the Episcopal Church. Another piece of Charlie-Wisdom was
this: “never unknowingly
break a canon.” He knew that most of us would break more than one
along the way—but we should know what we were doing and be able to
answer for it if ever asked.)
Well, in the rubrics about baptism, it is clear that a deacon can
administer baptism with the sealing in oil to be done later by a
priest or bishop. And, in emergencies, any 'baptized person' may do
the ritual, if the person recovers, the rest of the service should be
done by a priest, omitting the administration of water. So a priest
isn't necessary. Any baptized person can baptize.
“So”, we raced back to Charlie to say, feeling proud, “all
that is necessary is a Christian and the words of baptism.”
He told us to go think about it some more. Would God—the God
Charlie knew and loved and we were learning about—would THAT God
deny baptism to on of God's beloved children simply because a
baptized Christian wasn't present?
That
divided the house of those still inquiring about the 'right answer',
just as Charlie intended. Some held out from that point on for the
need of a baptized Christian for baptism to occur. A few of us were
more open to the possibility that Charlie's God, more expansive than
ours by a long short, would let a heathen baptize someone in
extremis.
Charlie had taken away almost everything that made us comfortable
with the sacrament—water, priests, oil, Christians. What was left.
“The words said,” we told him, the few of us, fairly panting
that's we'd at last solved his puzzle. “You need the words, 'in the
Name of the Father and the Son and the Holy Spirit.” We were so
delighted to give him the answer.
He smiled and laughed—Charlie was a great one for smiling and
laughing. Then he said words to the three of us I think I will never
forget and pray to remember always. “So, you're telling me that the
Great God Almighty who spread out the universe and created all
things, the God who lives and moves and has being in our midst, would
deny baptism to someone who desired it because the only person there
with him was a deaf-mute Muslim?”
That was the last straw for one of our trio. All the others had
already answered the question for themselves in a way they could live
with—which was the point of the whole exercise I later understood.
Charlie just wanted us to realize we'd 'come down' where we'd 'come
down' for a reason. He forced us to look at familiar things so
critically, so analytically, that we'd always know 'why' we believed
what we believed. But the two of us sought him out at lunch in the
Refectory one day.
“OK,”
one of us said, “what if the only thing necessary for baptism to be
valid is the 'intention' to
be baptized?”
He stopped his fork half-way to his mouth.
“We are now way beyond doctrine and dogma and practice,” he
said. “We're beyond ritual and rubrics. We in dangerous territory.
The Enemy is near.” Then he took a bite. Charlie could say stuff
like that and not sound silly.
As he was chewing, I felt we were on the edge of a precipice,
looking over a sheer cliff, nothing below us, nothing to keep us from
jumping off.
“I'm
not saying 'this is the right
answer', there
being no right
answer,not
really. The two of us were hanging on every word. “But what if,
just what if—and I'm not saying I believe this in any way,” he
said, growing as somber, save one other time, that I'd ever seen him,
“what if the intention
is God's alone?”
My friend and I left Charlie to finish his lunch. Oddly, we never
talked about his response to our question. It would have been
frivolous and vain to have discussed it and analyzed it and a
betrayer to have told others about it. But I know I've pondered
Charlie's strange words ever since. They are always in the background
of my considerations about theology and God.
“Jump,” the Buddhist masters say, “and the net will find
you....”
Charlie gave us 39 other 'beastly questions' and I only realized
decades later that the purpose of the questions was not the 'answers'
but the 'inquiry' the questions set in motion. And I realized that by
then, Charlie's God had become my God—a God that prefers the
struggle to the resolution, the wrestling to the winning, the deep
wonderings of paradox to certainty and clarity. For that realization,
I am forever grateful.
We also did a liturgics practicum with Charlie—we called it 'play
church'. We baptized baby dolls, anointed each other for healing, did
marriage services for each other (and since there were 15 men and one
woman in my section, we participated in same-sex unions long before
our time!) buried shoe boxes and had mock Eucharists. When I was
distributing the wafers once, Charlie stuck out his tongue at me.
Having grown up in the Pilgrim Holiness Church and the mountain
Methodist Church where we hardly ever had communion (and when we did
it was sitting in our pews with our little personal crouton and a
tiny plastic cup of grape juice) I was startled at his tongue and
started laughing.
“Put the wafer on my tongue,” he told me. “Try not to make
finger contact with my tongue and then move on....”
The first parish I served was a Black parish. Black Episcopalians
tend toward 'high church' where receiving the wafer on you tongue is
the norm. So Charlie saved me from enormous embarrassment and endless
explanations when, on my first Sunday at St. James, fully half of
those coming to communion stuck out their tongues at me.
Just one more thing I have to thank God and Charlie for....
Finally,
Charlie probably kept me from getting expelled from VTS even though I
graduated second in my class. My assigned adviser was Reginald
Fuller, a renowned New Testament scholar who actually co-wrote one of
the best books I ever read, The
Book of the Acts of God,
with G. E. Wright, who we last saw on the sidewalk outside the
Semitic Museum at Harvard. But I hadn't had any classes from Dr.
Fuller, though I'd met once morning a week with him and his other
advisees at his house for worship. Once, he celebrated communion with
us in the living room wearing full Eucharistic vestments. Odd, I
thought.
He was the shining light of the few Anglo-Catholic students. One
morning a week, chapel was the responsibility of students. The high
church students convinced Reggie to celebrate a 'high mass', with
incense and bells, chanting and bowing. Back in that day, such
carryings-on were not tolerated by the low church folks at VTS.
Several students and more than one faculty member walked out rather
than be present at such Popish Nonsense. I'd never seen such a thing
and stayed throughout, mesmerized by the smoke wafting around the
chapel, by the eerie cadence of the chanting, by the exaggerated
manual acts of Dr. Fuller.
Anyway, he didn't know me well. He didn't understand my ironic kind
of charm. He didn't know I was a serious student whose quips and
sardonic way of talking simply announced the seriousness with which I
too, my calling by the Archangel Mariah and, I hoped, Charlie's God.
Besides, it was my job to make the idyllic life on the 'holy hill' in
Alexandria a little more interesting....
Dr. Fuller stopped me in the hallway of Aspinwall Hall, the main
building at VTS about half-way through the last semester of my senior
year.
“Mr.
Bradley,” he said in his Oxbridge accent, “we need to make an
appointment to discuss the ordinal.”
I knew fair well that was British-speak for 'the ordination
service', something taken very seriously by a seminary committed to
producing parish priests. But what I said was flip, ironic,
smart-assed and, in the end, stupid.
“The
Baltimore
Ordinal?” I
asked, much to the amusement of the students in the hall around us. I
always intended to 'amuse' and poke fun at most everything. I
succeeded rather well with all save Dr. Fuller, who turned on his
heel, redness rising in his face, and made his way to the Dean's
office to describe, in what I am sure was flawless English, my
impertinence. Not to mention my arrogance and frivolousness. All of
which, I must humbly admit these many years later, was 'on spot', as
Reggie would have said. And, as I would have said, 'true'.
To graduate from VTS you had to, obviously, have enough credits and
not have committed a felony offense. In addition, you had to have
your adviser 'sign off' that you were fit to be a priest. Well, my
little, inappropriate joke about the Baltimore Ordinal had hardened
Dr. Fuller's heart. He would not approve me for graduation—and,
therefore, ordination—without an apology, which, in my Young Turk
days of trying to prove to Virginia Seminary that they were fools for
making me study two years instead of one, I was not willing to give.
During all this, and after pleas from the Dean to apologize, which I
refused--”the man has to know how to take a joke,” I remember
saying—I contacted double pneumonia and was in Alexandria Hospital,
a few blocks from the campus. Incidentally, I had two room-mates in
succession at the hospital die on consecutive nights. The
psychiatrist came to see me to make sure I wasn't freaking out and
took my request to not have any other room-mates seriously. So, for
over a week, I laid in bed, had treatments, sucked up gallons of
antibiotic laced saline through an IV and wondered if I would
graduate.
All my classmates decided to try out their hospital visitation
skills until I put in a request not to allow anyone in except my
wife. However, Charlie Price charmed his way through the insulation I
thought I had and came to my bedside.
After asking about my health and recovery, Charlie said: “Jim, I
hope and pray that some day you will come to a moment, a principle,
some issue or another that you will be willing to risk your career,
your priesthood for. I really hope that.”
Then, after a pause, he added, “Jim this silly fight with Dr.
Fuller is NOT that moment....Apologize, get a new adviser and move
on.”
He was absolutely right. So, I did apologize, got a new adviser,
graduated and was ordained.
So much I owe to Charlie Price. So much. Even more than that.
Looking back, I feel like an utter fool about the whole Reggie-Gate
thing. That is an appropriate feeling since I really, really was a
fool.
Mary Ann Mixx
Dr. Mixx as the only woman professor at VTS when I was thee. She was
a New Testament scholar and, from all accounts, a superior one. Her
presence on campus was an oddity to us all—the only female and,
save one other, the only un-ordained professor. Once, sitting at the
same table at lunch with her and hearing other students discussing
Romans, I got on my “I Hate Paul!” rant. Everyone was initally
aghast, first that I would 'hate Paul' and, probably more
importantly, that I didn't know Paul was one of Dr. Mixx's passions.
I saw her in a hallway a few days later and apologized for my
hatred of Paul. I didn't repent it, please notice, but apologized for
whatever might have offended her about it. (I wasn't quite the total
pain-in-the-ass I claim to have been at VTS!) She waved my apology
away, and, instead of saying what most of the professors said when
accosted by a student in a hallway: “Well....” while looking at
their wrist watch. Instead of that, Dr. Mixx said, “you have any
plans for winter term?”
Winter Term was a two week mini-semester after Christmas and before
the Spring semester began. There were tedious classes that met every
single day for two weeks, too much information too fast, and too much
library time all at once for students who had come, long before, to
live in Academic time...semesters, not two weeks. I hated the winter
term.
“I haven't decided yet,” I told her, delaying as usual, making
decisions about classes, or anything, for that matter.
“Do a reading course with me,” she said, “on Paul's letters.”
A 'reading course' was the last refuge of people who didn't really
want to go to class. Like me. My heart lept up....
“You want to make me love Paul?” I asked, always suspicious of
the motives of people smarter than me.
She laughed. “I don't care one way or the other how you feel
about Paul,” she said, still chuckling. “I just thought it would
be fun for both of us....”
I was stunned. A VTS professor making a suggestion on the basis of
'fun'! How could I turn that down.
“Me too,” I told her, “I'm always up for some fun.”
Here's what she asked me to do: A. read all Paul's letters and give
her a list of the things he said that I hated and have a conversation
with her about my list; B. Put the letters in chronological order
instead of the order in the New Testament, read them that way, and
write a paper about what I learned from the exercise.
The truth is, I only had a faint notion of the reality that Paul's
letters aren't in chronological order. So that was a valuable
research exercise. What shifted for me as I read Paul in the order of
writing was that most of the stuff I hated came in the earlier
letters when Paul was harsh and judgmental and boastful. Read in the
order in which they were written, I noticed a softening, a mellowing
of Paul that I hadn't been able to notice before. As he aged and
became certain of what he initially believed (that Jesus was coming
back on next Tuesday if not next Monday and that he, Paul would be
there to greet him) his tone shifted subtilely. There was more
ambiguity, more openness, a new found ability to hedge his bets. That
later Paul wasn't the monster I had always experienced.
I still hated him, I told Dr. Mixx in our conversations and my final
paper—but not for the same reasons as before. Then, as now, 35
years later, I am sad that Christianity is more “Pauline” than
“Jesus-like”. Over the centuries, Paul's thought has insinuated
itself into the fabric of the faith and altered the all-embracing,
never met a stranger kind of faith Jesus sought to pass along. The
church is fussy and strict and patronizing in ways obvious and not so
obvious. We are wed to doctrine and swayed by dogma that doesn't have
much at all to do with the “suffer the little children to come unto
me” attitude of Jesus. When compassion bumps head with canon law,
guess which side almost always wins? But what I did learn profoundly
is that I need to give Paul a bit more of a pass on things. I
considered, back then, what if the letters I have written in my life
were all that people knew of who I was and what my trust was in? What
I consider now—much more frightening—is what if all that people
knew about me was gleaned from going over the e-mails I have written
rather than from knowing me face to face?
Horrors! So though I don't yet adore Paul, I cut him a break. And
for that I am always grateful to Mary Ann Mixx.
Interestingly enough, something that got me in hot water with the
Dean, before the Reggie Fuller Fiasco, was an article I wrote for the
“Ambo”, the student newspaper, using the front door of Aspenwall
Hall as a metaphor for what was lacking at Virginia Seminary. That
door was ten feet tall and solid oak and took a strong person to
open. I wrote in my article that it was a “Pauline Door”--a door
that represented the rigor and narrowness of Paul. I called for a
“Petrine Seminary”, one based on the acknowledged frailties and
weaknesses of Peter—the one who doubted, the one who ran away, the
one who betrayed. I simply identified more with Peter than Paul.
I got a note in my little mail box in the coffee room to come see
the Dean. I went straight to his office and his secretary showed me
in. It was morning so he offered tea or coffee. I was wishing it was
late afternoon because everything that happened in late afternoon at
VTS involved an offer of sherry.
I sat down, sipping my coffee (having fussed with sugar and cream
while he fussed with lemon and cream for his tea) and when we were
both adequately seen to, the Dean spoke.
“Jim,” he said in his oh-so-sophisticated Tidewater accent (if
you aren't familiar with the Tidewater Accent—coastal Virginia,
North Carolina and South Carolina—you don't understand that it is
exactly the accent a Dean of Virginia Seminary should have). “Jim,
I am very distressed with your criticism of me in the last issue of
the Ambo,” is what he said. His accent made my name sound like
“gi-um” and both 'distressed' and “criticism” seemed to have
gained a syllable as well. But it is a mesmerizing sound, soothing
and soft and sophisticated in the way that mint juleps and magnolias
and the architecture of Monticello is sophisticated.
“Dean,” I said in an accent that he would recognize as
Appalachian, coal-miner son, trailer-trash, hillbilly, “I wasn't
criticizing you, I was criticizing the Seminary.”
He took a delicate sip of his tea. Then he said words, though in one
of the most delightful of all American accents, that chilled me to
the bones and sinews.
“Jim,” he said slowly, “I AM Virginia Seminary.” Then he
went on to explain how such a seeming impossibility could be so.
The accent was lulling me into sleep or compliance. It was like the
'Turkish taffy' the White Witch offered the children who went to
Narnia. I was a stranger in a strange land. I put my almost full cup
of coffee down on the little table between our two wing chairs. I
reached over, interrupting him, to shake his hand.
“Dean,” I said, standing up, moving toward the door of his
office, “I'll never do it again. I promise you that.”
Something I know to the depths of my being is this: never try to
reason or argue with a man who thinks he's a seminary or any other
major institution, for that matter.
David Scott
Speaking of 'reading courses', I wanted to have one for the last
semester of my Senior year. I didn't want to take four classes, as
was expected and required. I even had a topic. I wanted to write a
paper about the theology of the novels of Kurt Vonnegut. I took my
ideas to the usual suspects—the people I thought would buy into my
getting out of a class. None of them wanted any part of it, more I
think, because they only vaguely knew who Kurt Vonnegut was than
because they didn't think it might be an interesting topic. Finally,
I asked David Scott, one of the most conservative of the members of
the faculty. And much to my surprise (probably his too) he agreed
although he didn't even 'vaguely' know who Kurt Vonnegut was!
So David read five of Vonnegut's novels just so he could talk with
me about the writer's 'theology'. Then he read my rather lengthy
final paper. I wish I had a copy of it except I almost certainly
remember it as more insightful, ground-breaking and brilliant than it
actually was....
Here's the thing: a teacher who is willing to read five novels he
would have never otherwise read in order to teach and evaluate a
student's work—well, I don't know what is more committed to
education than that. Reminds me of the character from the Canterbury
Tales who would 'gladly learn and gladly teach'. Though we didn't
agree on much of anything (besides, eventually, that Vonnegut was a
very theological writer!), David Scott won my heart.
(Once in an ethics class, David suggested that masturbation could
lead to loss of fine motor skills and most every student in the room
dropped their pencils. Even though that actually happened, David had
my heart. And God bless his....)
Fighting with Fitz
Fitzsimmons
Allison was even more conservative than David Scott. When he left VTS
it was to become Rector of St. James in Manhattan, the quintessential
'low church' of New York City. Then he became Bishop of South
Carolina. If you know anything about the Episcopal Church, you
realize being Bishop of South Carolina is theologically akin to being
a bishop in the Global South. South Carolina rather redefines
'conservative' in the Episcopal Church. Fitz was the only other
member of the staff besides the Dean who objected to my comparison of
the front door of Aspenwall Hall and the theology of St. Paul to my
preference for a door that would open easily and the theology to be
derived from the accounts of Peter in the gospels.
We began to exchange opinions in the pages of the Ambo. I still
have, somewhere, copies of what I wrote and what Fitz wrote in reply
and what I wrote in reply to his reply and what he wrote in reply to
my reply to his reply. Just like the previous sentence, all of our
writings were rather discombobulated and not very interesting. It
certainly wasn't up to what a debate between Calvin and Luther might
have been like! It was a smart-ass student and an equally, though
better educated, smart-ass professor throwing bricks at each others'
glass houses. I'm too embarrassed about how lame my words and
arguments were to even share them with you. I'm sure, from the
perspective of all these years, Fitz would feel the same.
What our disagreement boiled down to was a vastly different view of
'human nature'. But isn't that always so in debates between the right
and the left, conservatives and liberals, or, as we now call them in
the Episcopal Church—Orthodox and Progressive. I was (and am) of
the theological persuasion that we human beings are created in the
image and likeness of God and just a little lower than the angels.
Fitz contended that the whole point of the 'Fall' was true and human
beings, not bound by rules, doctrine and dogma were not much above
odious little vermin. I exaggerate both our positions, but you get
the point.
I had suggested that a seminary with a 'high view' of human
nature—which, coming from a Pilgrim Holiness background, I
considered 'distinctly Anglican'--wouldn't need grades because
everyone, for the love of learning and enlightened self-interest,
would work just as hard without the threat of grades. Fitz contended
that just because some people might indeed 'not need grades', the
flotsam and jetsam of the student body wouldn't do anything but mess
around and not study if there weren't grades to keep them in line.
Well, you can see from that little exchange that our debate wasn't a
dialog of Plato. We eventually agreed to disagree, but I look back
and thank him both for arguing with me and giving me credit by
considering me a worthy opponent for argument.
I still believe I'm right about the being of human beings. Given all
the considerations and pains and suffering of life, most people are
better than we could otherwise expect them to be. Fits eventually
left the Episcopal Church to be part of the movement associated with
the ultra-orthodox theology of the Anglican Communion's Global South.
So, true to form, he still believed he was right too.
What his gift to me was is the knowledge that people of vastly
different views CAN agree to disagree and respect each other in the
midst of their disagreements. There's not enough of that around these
days in the church, or, for that matter, in the country or in the
world. Respecting the integrity of you avowed opponent changes the
playing field, makes it a place of honor rather than bitterness and
unrequited anger.
As I said, there's not enough of that around these days, anywhere.
Jess, dear Jess
Jess
Trotter was the dearest man you can ever imagine—probably more
'dear' than you have imagined or could imagine. He was a deeply
spiritual Christian, a social activist of no mean repute and a father
or grandfather figure to us all. He was my field work colloquium
leader. Field work (which I did for two years at Christ Church,
Capitol Hill) was a major part of the theological education at VTS
when I was there. I pray it still is. Field work—actually being
present to a real life parish or a ministry setting while in
seminary—is the anchor that holds a theological education to this
world and keeps the students from drifting off into an oh, so
fascinating alternative reality of 'God Talk' devoid of what is so in
the actual world. In my time as a parish priest, I have supervised 21
seminarians in their field work. Although those 21 young men and
women taught me much more than I ever could have taught them about
anything, I was responsible for grounding them in the 'real world' of
church while they were still comfortably and safely ensconced in the
womb that is a Seminary.
There is a great deal I could tell you about Jess. He was a priest
and a man who had known great personal suffering. And unlike most
suffering—which is mindless and nonsensical—the suffering Jess
knew actually was salvific, actually made him a better man, a better
priest, a better friend and guide. But beyond all that, he was as
wise as a Buddhist Master, as learn-ed as a medieval scholastic, as
kind as a loving mother, as gentle as a spring breeze in Alexandria,
Virginia. Jess was a mentor, friend and brother to all the
seminarians who fell under his spell. I would have sailed the North
Atlantic in February if he told me to. I would even go into
Washington D.C. And sit on the steps of St. Paul's K Street for two
hours and look every person who passed in the eyes if he told me to.
Actually, it was that last thing—sitting on K Street, making eye
contact with every person who passed that he suggested to me that I
do. “And when you look at them,” he instructed me, “say to
yourself these words, 'that is the One Christ died for', and if you
can, begin to believe it.”
It
is astonishing to me that I have had eleven years of education beyond
high school. Eleven years of study, four degrees, and I all of that,
the most valuable and useful lesson I learned took place in a two
hour span, sitting on some steps of a church on K Street in
Washington, D. C. on a May afternoon when I looked hundreds of people
in the eye—members of Congress perhaps, federal workers, lawyers
and doctors, clerks and secretaries, an insurance agent, several
police officers, military folks in uniform, a mail carrier, delivery
people, students, children, street people, illegal aliens, drug
dealers, a prostitute or two I imagine, people black and brown and
white and Asian, people who worked in the embassies around the city,
harried mothers, people cheating on their spouses, the unemployed,
the elderly, the infirm, people on crutches and in wheel chairs, rich
people and poor people, people with every hue of hair and curl and
people with no hair at all, a veritable panoply of the wanderers on
the earth that is the human race. And each one I saw, I told myself,
“this
is the one, the very one, for whom Christ died.”
I said that so many times, with such hope that I would believe it,
that I came to understand the deeper Truth Jess was teaching in his
gentle, unassuming way—each face I saw was, in a way beyond all
believing, a Face of God.
I owe so many people—many of whom I haven't mentioned—so much
from those years at Harvard and VTS. So many to whom I owe so much.
But none more probably or more profoundly than I owe Jess.
To
this day, like it or not (and often I don't
like it!)
I cannot look another human being in the eye and not say “This is
the One—the very One—for whom Christ died”. And, because I
realized what the point of the exercise was, finally, I know each
face I see is, without doubt, one of the myriad faces of God,
Charlie's God and Jess' God.
Wednesday, September 25, 2013
The end of summer....
The Cleveland Indians won tonight, eliminating the Yankees from the post season. Now I was a Yankee fan during the horrible 70's and 80's. I am no stranger to not being in the post season.
But with Mo retiring and Andy retiring and so much injury this year the Yankees were like an ER, Jeter, Granderson, Texiera and ARod hurt most of the year--and worse than that for ARod.
They have to lose from time to time. Baseball is that weird game where if you only succeed 3 times out of 10 you're a star. A sport without a clock. A diamond in a sea of green. Lots of angles. The game of summer.
And for me, with the Yankees out, summer is over.
(Did I ever tell you why I--a boy from southern West Virginia--am a Yankee fan? Probably, but it's a story worth another telling....)
My father was in NYC, waiting to ship out to Europe and WWII. The city couldn't do enough for the soldiers who were going to go and risk their lives for the USA. So my father and some of his friends got tickets to a Yankees/Dodgers World Series game. My Dad decided that whichever team won that game would be 'his team'...and by inheritance, his son's 'team'.
And the Yankees won.
That, back in the 40's of the last century is why Summer Ended for me today.
But with Mo retiring and Andy retiring and so much injury this year the Yankees were like an ER, Jeter, Granderson, Texiera and ARod hurt most of the year--and worse than that for ARod.
They have to lose from time to time. Baseball is that weird game where if you only succeed 3 times out of 10 you're a star. A sport without a clock. A diamond in a sea of green. Lots of angles. The game of summer.
And for me, with the Yankees out, summer is over.
(Did I ever tell you why I--a boy from southern West Virginia--am a Yankee fan? Probably, but it's a story worth another telling....)
My father was in NYC, waiting to ship out to Europe and WWII. The city couldn't do enough for the soldiers who were going to go and risk their lives for the USA. So my father and some of his friends got tickets to a Yankees/Dodgers World Series game. My Dad decided that whichever team won that game would be 'his team'...and by inheritance, his son's 'team'.
And the Yankees won.
That, back in the 40's of the last century is why Summer Ended for me today.
Tuesday, September 24, 2013
Something missing....
I have over the years come to embrace three questions my friend Ann taught me to take stock of things.
I have used these three questions to guide vestries toward a vision, to evaluate employees, to figure out why I'm feeling out of sorts, to help people get above their confusion, lots of things.
Here are the three questions.
WHAT WORKS?
WHAT DOESN'T WORK?
WHAT'S MISSING?
Ann's questions free us from useless conversations about Right/Wrong, Good/Bad. Blame/Guilt, all that yucky and ultimately unhelpful stuff.
The questions are about functionality.
WHAT WORKS? Things tend to either work or not. There is no judgement or morals or values involved in naming the 'working' stuff of life.
WHAT DOESN'T WORK? Same thing--no judgement involved--it isn't 'what's wrong?' There's actually nothing 'wrong' about stuff that doesn't work. It simply doesn't serve us well and, like a pen out of ink (one thing that 'doesn't work') all we have to do it throw it away or stop trying to make it work when it won't.
WHAT'S MISSING? This is the question that opens the way to Ah-Ha moments, to transformation, (not change...we usually try to 'change' stuff that doesn't work and make it work. That's a dead end.) The more things 'change', we all know, the more they 'stay the same'. Change is rearranging the deck chairs on the Titanic--it makes you feel busy but they're going to end up on the bottom of the North Atlantic no matter how they are positions.
Asking 'What's Missing?' opens up the box where all the new possibilities are, where creation lives, where transformation can occur. "What's missing?" doesn't allow us to reconcile ourselves to what IS, it gives us permission to create something new ex nilio--'out of nothing', the way 'creation' works. And we create, interestingly enough, by 'saying so'. In the beginning was the Word....And God 'said'....
I want to engage the Cluster churches I share in a conversation about the future. Asking 'what's wrong?' or 'what's bad?' is a more than useless exercise. People will get all caught up in the wrong-ness and bad-ness of everything and never get to a place where they can 'create a future that wouldn't happen anyway.'
That's another thing I've learned from knowing my friend Ann--there are, in reality, two distinct and different Futures. There is the Future that will happen anyway if we just wait until it shows up. But there is also the Future we can create that wouldn't happen anyway.
It all comes down to this--do we want to be 'at cause' or 'at effect' in life? We can have a 'say' in the Future we create. The Future that's going to happen anyway, if we just wait for it, is going to make us mute and hapless and without possibility.
So ponder this about your life: What works? What doesn't work? What's missing?
Ponder that for a time....
I have used these three questions to guide vestries toward a vision, to evaluate employees, to figure out why I'm feeling out of sorts, to help people get above their confusion, lots of things.
Here are the three questions.
WHAT WORKS?
WHAT DOESN'T WORK?
WHAT'S MISSING?
Ann's questions free us from useless conversations about Right/Wrong, Good/Bad. Blame/Guilt, all that yucky and ultimately unhelpful stuff.
The questions are about functionality.
WHAT WORKS? Things tend to either work or not. There is no judgement or morals or values involved in naming the 'working' stuff of life.
WHAT DOESN'T WORK? Same thing--no judgement involved--it isn't 'what's wrong?' There's actually nothing 'wrong' about stuff that doesn't work. It simply doesn't serve us well and, like a pen out of ink (one thing that 'doesn't work') all we have to do it throw it away or stop trying to make it work when it won't.
WHAT'S MISSING? This is the question that opens the way to Ah-Ha moments, to transformation, (not change...we usually try to 'change' stuff that doesn't work and make it work. That's a dead end.) The more things 'change', we all know, the more they 'stay the same'. Change is rearranging the deck chairs on the Titanic--it makes you feel busy but they're going to end up on the bottom of the North Atlantic no matter how they are positions.
Asking 'What's Missing?' opens up the box where all the new possibilities are, where creation lives, where transformation can occur. "What's missing?" doesn't allow us to reconcile ourselves to what IS, it gives us permission to create something new ex nilio--'out of nothing', the way 'creation' works. And we create, interestingly enough, by 'saying so'. In the beginning was the Word....And God 'said'....
I want to engage the Cluster churches I share in a conversation about the future. Asking 'what's wrong?' or 'what's bad?' is a more than useless exercise. People will get all caught up in the wrong-ness and bad-ness of everything and never get to a place where they can 'create a future that wouldn't happen anyway.'
That's another thing I've learned from knowing my friend Ann--there are, in reality, two distinct and different Futures. There is the Future that will happen anyway if we just wait until it shows up. But there is also the Future we can create that wouldn't happen anyway.
It all comes down to this--do we want to be 'at cause' or 'at effect' in life? We can have a 'say' in the Future we create. The Future that's going to happen anyway, if we just wait for it, is going to make us mute and hapless and without possibility.
So ponder this about your life: What works? What doesn't work? What's missing?
Ponder that for a time....
Monday, September 23, 2013
Late at night
Late at night--though not that late--and I long for bed.
I am often awake late at night.
Sleep is something I love,
long for, adore.
I seldom, if ever have nightmares,
but I sleep near to the surface of wakefulness.
My dreams are most often mundane,
me working at some task,
succeeding but not knowing how.
In 13 days I fly to Ireland
to lead a workshop,
or, more accurately, to coach
three women to lead it themselves.
I have been to Ireland many times
to be a part of the workshop.
This time, I might leave people there
who can lead it without my help.
Like a task I work at in a dream,
and succeed without knowing how.
Ireland is so green it is almost painful.
Like a dream about 'green'
which is a job I have to do
and accomplish without knowing how.
Or why.
Not long now and I'll be abed,
waiting for dreams
that come or not.
Either way,
I'll be grateful.
I am often awake late at night.
Sleep is something I love,
long for, adore.
I seldom, if ever have nightmares,
but I sleep near to the surface of wakefulness.
My dreams are most often mundane,
me working at some task,
succeeding but not knowing how.
In 13 days I fly to Ireland
to lead a workshop,
or, more accurately, to coach
three women to lead it themselves.
I have been to Ireland many times
to be a part of the workshop.
This time, I might leave people there
who can lead it without my help.
Like a task I work at in a dream,
and succeed without knowing how.
Ireland is so green it is almost painful.
Like a dream about 'green'
which is a job I have to do
and accomplish without knowing how.
Or why.
Not long now and I'll be abed,
waiting for dreams
that come or not.
Either way,
I'll be grateful.
Friday, September 20, 2013
These are the days
These are the days I live for and love so--those days when the night temperature in 25 degrees cooler than the high in the day. 50 F tonight and 75 F tomorrow. What I love is to wear a sweater and shorts in the same 24 hours.
Sleep is easy, profound and full of wondrous dreams when the temperature falls to 50 after being in the high 70's that day. Windows are always open. Air conditioners are mute and needless. The night temperature keeps the house cool even in the 70's in the next afternoon.
I have this memory about growing up in the mountains of southern West Virginia. We were almost as far south as Richmond, Virginia, but we were much higher up. My memory is that, because of the altitude and the mountains, Spring and Autumn were 4 months each and Summer and Winter were two months each.
Spring an Autumn have those 25 degree swings. Summer and Winter don't. It just seems to me that in the mountains Spring and Autumn hung on and on, reluctant to let go to what came next.
Oh, it was hot there--HOT--and no one had air-conditioning. And it was cold there--oh, so COLD--and snow out the gazoo. But neither lasted long enough to have you begin to pine for something else. By the time you got tired of Winter's cold and snow, Spring had snuck in a month sooner than expected and 65 in the day and 45 in the night became the norm. And when Summer had begun to wilt you, Autumn made itself known and it was a 72/50 mix of day and night.
I'd never live in southern West Virginia again. It would be too depressing. The county I grew up in had 70,000 inhabitants in 1950. Today, it has 27,000. It is a 'ghost county' the size of Rhode Island. Plus, Right Wing crazies have taken over the state. In the Democratic Primary in 2012, a inmate of an Oklahoma prison got over 25% of the vote against President Obama. I kid you not, look it up.
But though I'd never live there, I remember this. That was the perfect climate. All four seasons but the two bad ones shortened and the two loved ones lengthened.
That's what I remember.
These nights like tonight would go on for four months back in McDowell County....
Sleep is easy, profound and full of wondrous dreams when the temperature falls to 50 after being in the high 70's that day. Windows are always open. Air conditioners are mute and needless. The night temperature keeps the house cool even in the 70's in the next afternoon.
I have this memory about growing up in the mountains of southern West Virginia. We were almost as far south as Richmond, Virginia, but we were much higher up. My memory is that, because of the altitude and the mountains, Spring and Autumn were 4 months each and Summer and Winter were two months each.
Spring an Autumn have those 25 degree swings. Summer and Winter don't. It just seems to me that in the mountains Spring and Autumn hung on and on, reluctant to let go to what came next.
Oh, it was hot there--HOT--and no one had air-conditioning. And it was cold there--oh, so COLD--and snow out the gazoo. But neither lasted long enough to have you begin to pine for something else. By the time you got tired of Winter's cold and snow, Spring had snuck in a month sooner than expected and 65 in the day and 45 in the night became the norm. And when Summer had begun to wilt you, Autumn made itself known and it was a 72/50 mix of day and night.
I'd never live in southern West Virginia again. It would be too depressing. The county I grew up in had 70,000 inhabitants in 1950. Today, it has 27,000. It is a 'ghost county' the size of Rhode Island. Plus, Right Wing crazies have taken over the state. In the Democratic Primary in 2012, a inmate of an Oklahoma prison got over 25% of the vote against President Obama. I kid you not, look it up.
But though I'd never live there, I remember this. That was the perfect climate. All four seasons but the two bad ones shortened and the two loved ones lengthened.
That's what I remember.
These nights like tonight would go on for four months back in McDowell County....
Thursday, September 19, 2013
Another chance...
Sunday I'll be talking with Rowena Kemp about working with the Cluster. She is a new deacon who, hopefully will be ordained a priest in December. She is brilliant, thoughtful, cautious and dynamic. I can't wait to work with her.
One of the most important things I've done as a priest is be a supervisor of seminarians, interns and deacons. Almost 40 altogether. I don't try to 'form' them in any way. I simply try to draw out of the the skills and talents and gifts they bring to ministry. For the most part, I believe, I've done that with some grace and humility. There are people all over the church now who worked with me and with my rather odd style of supervision.
My odd style is this: I ask more questions than I answer, I listen more than I talk, And I don't much care about how well they 'do' what they 'do'. My concern is 'who they BE as priests. Most of the people I've 'supervised'--and that's such a strange word for who I am for them--can already 'do' all the things a priest 'does'. They just need practice. But what I want to tease out of them is 'who they BE' in the matter of their priesthood. I want them to 'BE' in a way that matters, a way that makes a difference to the people they serve.
One of those folks I've worked with once said to me, "either you have no ego or an ego the size of Montana." Truth is, I have an ego the size of Canada, not Montana.
I don't have 'ego problems', I have an ego too large for problems. I wrote a few days ago about how much I 'like' myself. That is a function of having a Canada-sized ego. Nothing much bothers me or throws me off my game or threatens me. If you asked priests around the Diocese of Connecticut to describe me in one word (those who know me) it would be something like 'unconventional', 'calm', 'opinionated' and 'laid back'. To be calm and laid back which still being opinionated requires a surplus of ego. To be 'laid back' in the midst of parish ministry requires an ego the size of Canada.
I just don't 'care'. Oh, I am super involved and compassionate and 'present'. Anytime I've said "I don't care" about matters of ministry people have rightly rebuked me. What I mean by "I don't care" is that I can be detached enough not to be part of the 'drama' of church life. I'm always 'interested' and 'intrigued' by the drama of 'church life' but it mostly doesn't entangle me.
So, what I want folks I supervise to lean into is how to 'be present' in the chaos that is often church life in a way that makes a difference and matters and brings presence and calm and healing.
That's what matters to me. It has not always been so. I used to become an actor in church dramas. But no more. I am a member of the audience who has, because of my role and my ontological presence, an opportunity to be 'present', to 'be', in a way that matters and sorts things out and makes a difference.
Now Rowena gives me another chance to interact and question and 'be' with her in a way that might empower her as a priest to 'be priest' in the midst of both the mundane and chaotic moments of the life of the church.
I've probably posted this chapter of stuff I've been writing since I retired. But I'm going to do it again anyway....
One of the most important things I've done as a priest is be a supervisor of seminarians, interns and deacons. Almost 40 altogether. I don't try to 'form' them in any way. I simply try to draw out of the the skills and talents and gifts they bring to ministry. For the most part, I believe, I've done that with some grace and humility. There are people all over the church now who worked with me and with my rather odd style of supervision.
My odd style is this: I ask more questions than I answer, I listen more than I talk, And I don't much care about how well they 'do' what they 'do'. My concern is 'who they BE as priests. Most of the people I've 'supervised'--and that's such a strange word for who I am for them--can already 'do' all the things a priest 'does'. They just need practice. But what I want to tease out of them is 'who they BE' in the matter of their priesthood. I want them to 'BE' in a way that matters, a way that makes a difference to the people they serve.
One of those folks I've worked with once said to me, "either you have no ego or an ego the size of Montana." Truth is, I have an ego the size of Canada, not Montana.
I don't have 'ego problems', I have an ego too large for problems. I wrote a few days ago about how much I 'like' myself. That is a function of having a Canada-sized ego. Nothing much bothers me or throws me off my game or threatens me. If you asked priests around the Diocese of Connecticut to describe me in one word (those who know me) it would be something like 'unconventional', 'calm', 'opinionated' and 'laid back'. To be calm and laid back which still being opinionated requires a surplus of ego. To be 'laid back' in the midst of parish ministry requires an ego the size of Canada.
I just don't 'care'. Oh, I am super involved and compassionate and 'present'. Anytime I've said "I don't care" about matters of ministry people have rightly rebuked me. What I mean by "I don't care" is that I can be detached enough not to be part of the 'drama' of church life. I'm always 'interested' and 'intrigued' by the drama of 'church life' but it mostly doesn't entangle me.
So, what I want folks I supervise to lean into is how to 'be present' in the chaos that is often church life in a way that makes a difference and matters and brings presence and calm and healing.
That's what matters to me. It has not always been so. I used to become an actor in church dramas. But no more. I am a member of the audience who has, because of my role and my ontological presence, an opportunity to be 'present', to 'be', in a way that matters and sorts things out and makes a difference.
Now Rowena gives me another chance to interact and question and 'be' with her in a way that might empower her as a priest to 'be priest' in the midst of both the mundane and chaotic moments of the life of the church.
I've probably posted this chapter of stuff I've been writing since I retired. But I'm going to do it again anyway....
Job Descriptions
A
seminary classmate of mine who was also a priest in West Virginia
when I was there was once riding an airplane from Los Angeles to
Chicago. My friend, let’s call him Joe, was wearing, as he
seemingly always did, a clerical collar and black shirt, black suit
and black wing-tips. Joe is a very large man so his priest outfit
always made him look like a black-out curtain from the London Blitz.
He spent the flight talking amiably with salesman from the mid-west.
They developed one of those airplane friendships and exchanged
business cards as the descent began toward O’Hare. Just as the 747
was taxiing up to the gate, Joe’s new friend asked, “What do you
do?”
Joe glanced down to
make sure his uniform was in place—and hadn’t they talked about
the church somewhere over Idaho?
“I’m an
Episcopal priest,” Joe replied, confused.
The salesman
smiled. “Oh, I know what you are,” he said, “I was just
wondering what you do.”
It is an
interesting observation and question. What on earth does an Episcopal
priest do? How can we describe a role that I believe is
more ontological than functional? What’s the job description?
Once, at a cocktail
party in New Haven, surrounded by Yale ‘people’—the population
of New Haven is divided between Yale ‘people’ and the masses of
the unwashed—I had a long conversation with a physicist from India
with one of those delightful post-Raj English accents that sound like
a bird’s song. You hear that accent most every time you call
customer services (aka “help!”) for your computer—they all seem
to be in India. Since I didn’t have on a clerical uniform—and
never once flew in an airplane with a collar on lest I be seated
besides some psychologically disturbed stranger who wanted to confess
at 40,000 feet—I had told him when we greeted each other what I
‘did’. And he told me what he ‘did’. It’s what people do.
(Here’s a
fascinating thing: back in the Appalachian Mountains where I grew up,
when people met for the first time, the question that came trippingly
off each of their tongues was “where are you from?” not
“what do you do?” I haven’t asked enough people who grew
up in rural places if that was true back home to know if it is purely
an urban/rural distinction. But I know and know fair well that back
home you could tell a lot more about a stranger by knowing where they
were from and “who their people were” than you could by finding
out how they earned their money. I still have the tendency to ask
people where they spent their formative years, believing as I do that
there is a wealth of instant knowledge and intimacy in discovering
someone’s roots. But, in the place I live now and amidst the people
I know now, the first question is almost always, “What do you do?”)
So I told the
Indian physicist that I was an Episcopal priest and he asked me with
the guilelessness of someone who was ‘from’ a place half-a-world
away and who was Hindu if he was anything religious at all, what my
‘work’ consisted of.
Even then, I had
begun to believe that being a priest is an ontological rather than a
functional thing, so I fished around in my brain for some way to
describe succinctly what my “being” in the midst of a parish
looked like. I came up with a thought that I’d stand by today. “I
am a member of a community,” I told him, “and I function as the
leader of that community in our ritual life. And I am very aware of
what is going on in and around the community so that when I think I
see God breaking in to the day-to-day, I can say ‘Stop! Look!
There’s God’….”
He considered that
in that lovely, calm and timeless way people from the Indian
sub-continent have naturally, took a sip of wine and then said,
smiling knowingly, “You’re a process observer.”
He, of course, had
to explain to an English major that a ‘process observer’ was an
indispensable role in the sciences. Much of what science is about is
watching experiments and noting what happens. It is, he told me,
rather tedious and painstaking work (not unlike the day-to-day
‘duties’ of a parish priest) but finally indispensable to the
march of scientists to the day when they will have the String Theory
down pat—the theory that explains just about everything.
“A process
observer”, I said to myself, giving that little voice in my
head a line to speak of my composition instead of just listening to
it chatter on of its own volition. I rather liked it, yes I did.
The actuality is
this: one of the things parish priests DO, it seems to me, is “point
to God in the process.” We do it in the Eucharist—all the
sacraments—in a most obvious way. “You may think this is just
fish food and bad port, priests say in the Mass, but I’m
going to ‘point out’ to you that this is ALSO the very Body and
very Blood of Christ. How about them apples?” Or, like this:
“You may imagine this is just a little baby and some water and
some oil, but I’m going to reveal to you a different way of looking
at all this…a way that brings to mind the Creation and the Exodus
and John the Baptist and Jesus and the oil of anointing a royal child
and the fact that this squirming little creature is actually the most
loved Child of God.” Or this, for example: “I know
everyone here believes you are simply a man and a woman anxious to
get dinner over and shed these clothes and do what men and women do
in the dark, wine-soaked night. But I tell you a Mystery—you are
beloved of God and God approves, blesses and watches over you. Go
after each other with passion and zeal, it is as the Almighty has
arranged it!” Stuff like that is what priests “do”. Process
observing—seeking to un-conceal the oldest String Theory of them
all: that God is in control in some way we cannot recognize or even
understand.
Once, a few years
ago, the remarkable Organist/Choir Director of St. John’s—the
finest musician I’ve ever known who doesn’t have a big, fat
attitude—found a Spiritual he thought I would like, knowing
I’m partial to Spirituals. It was called I Believe This Is Jesus
and went like this: “I believe this is Jesus….Come and see, Come
and see….” Bob’s idea was that I would, after the fracture of
the host, sing the “I believe this is Jesus” part and the choir
would respond, “Come and see. Come and see” and then do the rest
of the song while I administered communion to those at the altar.
Great idea—real ‘process observer’ stuff…I’d break the
bread and then indicate the bread and wine and sing, “I believe
this is Jesus.”
So, without telling
anyone but the choir, that’s what we did. I broke the bread, took a
deep breath since I’m rocky about my singing ability, then broke
into song. When the choir responded, “Come and see. Come and see.”
I did something like point to the bread and wine and sing along,
shifting from foot to foot, remembering why I loved Spirituals—you
can’t stand still and sing them. I turned to give communion to the
others at the altar—including the assistant Rector and our Parish
Administrator—and they were all staring at me as if I were a crazy
person just escaped from the sanatorium with sharp, deadly weapons.
After I force fed them the bread and wine—fattening up the
Christmas goose—they nearly dissolved into that kind of laughter
that there is simply no way, no way in heaven and earth, no act of
will available to human beings to repress. The “I believe this is
Jesus” Mass passed immediately into St. John’s lore. We still
laugh about it—others laughing more than me since I was just
‘process observing’ and ‘reporting’—and I can still do it.
I’ll do it for you if you ask me nicely.
I have this ongoing
conversation with my bishop and others about ontology and function
and what a priest “does”. I come down hard on the “being”
side of the distinction. I actually think a priest’s job
description is to ‘be’ in the midst of the community. The
functional stuff is neither rocket science or brain surgery. In fact,
most everything a priest does—since we are the last of the
‘generalists’—someone else could do much better. Say Mass, for
example—I’d suggest training in theatre would make for a more
dramatic Eucharist than studying Theology ever could. Visiting the
sick, another example—couldn’t a nurse or social worker pull that
off with great aplomb? Teaching adult classes—well, give me someone
trained in education every day to someone who can recite the Nicene
Creed by heart. Counseling the troubled—a seminary education makes
you a ‘counselor’ as much as a class in auto mechanics makes you
a jet pilot. Parish priests, if they took my advice, would avoid
counseling like the plague and get a rolodex full of references. I
can ‘listen’ to someone’s problems but I seldom, if ever, do I
know an answer. I actually get ‘hung up’ in the problems, find
them fascinating and probably wouldn’t want them to go away. Call a
real professional, that’s my advice to a parish priest!
So, here I am,
trying to describe “what I do” when the reality I deal
with tells me that being a priest is much more about ‘being’ than
‘doing’. I have this argument with my bishop and lots of
colleagues that will go on and on. I truly think that priesthood is
about ontology, about ‘being’, much more than it is about ‘doing’
or the function we fulfill in the Church of God. This obviously is a
result of my remarkably high view of the sacraments. I believe ‘being
a priest’ is contained and fully lived out in the ‘being’ part.
What I “do”—like talk to the leader of the Narcotics Anonymous
group that uses St. John’s on Tuesday mornings about how most of
the folks in that group—unlike the other 12 step groups that use
the space—are ‘court ordered’ and there to score some dope and
don’t give a good god-damn about the fact that there are other
people in the building—the soup kitchen, the office staff, the
clericus group, a meeting of a diocesan committee, just plain folks
coming in and out to ask for help or tell us something or just check
in with the staff. And never mind that there are sometimes funerals
on Tuesday morning and receptions in the Library after the funeral
and that we need some level of quiet and respect in the building. And
then I have to deal with the email from the leader promising to ‘fix’
the problems if they can only, only, please, please, continue to use
the meeting space. And I have to deal with the countless ‘drop-ins’
looking for a bus ticket or a meal or a motel room or something even
beyond all that. I can refer most of them to the social worker in the
soup kitchen but I have to talk with them and get enmeshed in their
stories along the way, before sending them to someone who might
actually be able to help them. And I attend endless meetings—in the
parish and without—to deal with endless issues and come up not
knowing our elbows from our assholes most of the time. And there are
statistics to keep in a big red book about what we’ve done in terms
of services. And there are budget matters to be addressed—can we
buy this or pay for that…stuff I never got taught in Seminary. And
there is the eternal ‘planning’ for things that are going to
happen or not in the parish. And there are meetings…oh, I already
mentioned that, but there are so many that it seems to require a
second mention. And did I tell you about the parking lot and making
sure the rented spaces are used by those who rented them and the
dozens of people who come through the church each day aren’t in
some lawyer’s space? I don’t do all of that, but I fret about it.
Most of the
day-to-day stuff I do is fretting about something or another. And, in
most cases, there are about three billion people who could fret about
those things and be more effective than me. So, what do I DO? I’m
not sure, not at all. My “doing” of stuff seems in many ways a
bit crazy. And the source of great fretting and anxiety.
Here’s the
quintessential Jewish joke, my friend, John, told it to me today. An
e-mail arrives. “Start worrying,” it says, “letter to follow.”
I’m always
‘worrying’ about my ‘doing’…but I truly subscribe to the
notion that ‘doing’ isn’t what being a priest is all about.
What being a priest is all about is exactly that—“being” a
priest.
You want to know
the thing I hear most from parishioners of St. John’s? Here it is:
“I didn’t want to bother you, I know how busy you are….”
My theory is that
either we priests have created “busy-ness” out of nothing
or else we are so deluded as to think that the nonsense we use to
fill our days and make us feel like we’re ‘doing’ something has
overcome the glaring reality that we are ordained to ‘be’, not to
‘do’. Back in 2000 when I visited 37 of my Virginia Seminary
classmates, one of them—a guy who was only with us for a year and
who had been a RC priest before he married a woman with five
children—told me that he was pleased to have left VTS and gone to a
parish where he had remained for 25 years. “I’ve been here long
enough,” he told me, “so that people accept the fact that ‘being
a priest’ is the only job in the world that is focused on ‘being’
rather than ‘doing’.”
What a thought—a
whole career path focused on “being” rather than “doing”! And
what a pity that people think I’m busy and shouldn’t be bothered
by their petty concerns and wonderings and questions and longings.
That is, in fact, precisely what my job entails, to be free and
available and ready to “be” with people whenever they need that
from me. I don’t suggest that my ‘being’ will “save them”
or “heal them” or do anything much more than simply
‘being’ with them in their joy or confusion or pain or loss or
wonderment. There is a wonderful term in psychology—the
“non-anxious presence.” Therapists long to provide that service
for their clients—just to ‘be’ with them, whatever is going on,
without anxiety. A calming presence is what most of us need when
‘stuff’ is happening in our lives. We just need someone to “be”
there—at our death bed, in labor hall, in the ER, when we’re
troubled and confused, at the celebrations of the transforming
moments of our lives. Just that—a shadow in the background who is
simply “there” without attaching themselves to the emotions and
feelings of the moment—that is what most of us need, most of the
time. And that is, so far as I can see, how a priest can “be” in
the midst of the community he/she serves.
I have done what
used to be called “EST training”. Almost all ‘religious folks’
think EST was mind-control and a monstrous intrusion into the life of
those who submitted themselves to it. I am still involved in a
group—The Mastery Foundation—that continues the work EST began.
The Mastery Foundation is the religious spin-off of EST and I have
been a leader of the Making a Difference Workshop for almost 20 years
now. I took that workshop when I was considering renouncing my vows
as a priest and what I came out of the three days with was my
priesthood all new and shiny. The Workshop is ‘ontological’—it
is about ‘being’, not ‘doing’. And back over a quarter of a
century ago, when I was in an EST workshop, I called to tell them I
couldn’t come to the second weekend because a beloved parishioner
of St. Paul’s (the parish I served at that time) was dying and I
had to be with him. The workshop leaders gave me much
grief—understandable grief but grief none the less—about my
‘commitment’ to the workshop and what if I’d gotten hit by a
truck, who would be with Aaron, who would be his priest then? But I
rejected all the arguments they threw at me—some of it reasonable
b.s., but b.s. all the same—and went to visit Aaron when I should
have been in my chair at the EST training.
Aaron was in a coma
and I couldn’t “do” much of anything. I couldn’t give him
communion or talk with him or reassure him as he was slipping into
that good night. So, after 15 minutes or so, I left his room, having
anointed him and given him final unction—I could “do” that,
after all. I rode the elevator to the lobby and was unlocking my car
when I remembered the first weekend of the EST training and the
emphasis on “being” that I had learned there. So I went back to
the elevator and rode back up to the 5th floor and entered
Aaron’s room again. I sat by his bed for over two hours. From time
to time I would read a psalm from my Prayer Book aloud, but mostly
for me, since he wasn’t in my time/space continuum. And after two
hours I kissed his 88 year old face and headed for the door.
At that very
moment, he awoke momentarily from the coma of his last sleep and
said, with the basso voice I’d known from him before this illness,
“Jim, thanks for BEING with me….”
It never occurred
to me in that moment to “do” anything. I didn’t rush to his
bedside and give him communion. I didn’t open my BCP and say a
prayer. I only said, “You’re welcome, Aaron.” And I left. Three
days later I was the celebrant and preacher at his funeral. I had
done my job. I had “be-ed” with him. That was what he needed and
all that I could do.
Actually, I do have
a definition of the job description of a priest. I’ve used it in a
couple of ordination sermons that did not get me in trouble and I
think I would bet the farm on it being—if not RIGHT—at least in
the county where RIGHT lives. Here’s how it goes: the ‘job’ of
a priest is simply this: to tend the fire, tell the story and pass
the wine.
A parish priest has
an enormous amount of discretionary time—don’t believe anyone who
tells you otherwise. And that time should be spent being the Shaman
of the Tribe. I really believe the metaphor of the Shaman is the once
we priests should embrace. We walk backward and sideways, we speak
words our mouths are unfit for, we do the holy acts and we dwell in
the “being” of our being in the midst of the tribe. We are
irrelevant except in moments when we are relevant. We wait with the
expectant father, we sit by the sick bed, we pour water on the
babies, we whisper nonsense syllables over bread and wine, we light
the candles, we tell and re-tell the story of our tribe in old ways
and ways made new, we anoint the sick and dying, we rejoice with the
joyous, we are there when one of the tribe moves into that Good
Night, we pour dirt on the casket, we unite the lovers, we sit and
wait and are not anxious whatever is happening. Shamans are the role
we can play in the Tribe who loves us and we love to death.
So, we tend the
fire. Everyone else is too busy in the tides and times of living to
pay attention. The priest must add the green branch to the dying fire
and blow on it until it takes and burns. The priest must know the
history of the Tribe and breathe it into the fire as the fire turns
to embers. We are the fire-tenders, the wood gatherers, the ones who
choose between the green wood and the seasoned. That is who we “are”
and how we “be” in the midst on the Tribe.
We also “tell the
story”. It is a story everyone in the Tribe knows, on some level,
in some way. So the way we tell it must annoy and inspire and
provoke. It is the story of our particular tribe and of the larger
tribe we are a part of. It is the story of a God who created us in
the very image of God and of a God who took on our flesh and a God
who died, as we shall die, yet rose from death to prove to us that
Life is the last word, the ultimate word, the only word that matters.
So we tell this story with mouths full of pebbles and in halting,
stuttering words and with an eloquence we neither deserve nor can
rise to, except the Spirit leads us. We tell the story as the tribe
sits by the fire we tend and we watch their eyes…heavy and full of
sleep, confused and questioning, brimming with tears. It is always
the eyes we much watch—those subtle pathways to the soul—as we
tell the story in old ways, often heard, and in new ways to surprise
and delight and confound. We have tended the fire and told the story.
What is left is
this—to pass the wine.
Whenever I do
baptismal classes, I bring out the symbols that will be a part of the
service: bread, wine, water, oil, a candle and the scallop shell I
use to pour the water. Sometimes I mix people up so they’re not
with their baptismal group, and give them one of the symbols to talk
about and report back to the whole group about after talking. I’m
always interested in the report back about wine. We are a part of a
remarkably Puritanical culture where wine is not openly valued. And
of course, I know, church basements and parish halls are full each
week with AA meetings—there is a downside to wine. But my thought
has always been that the ‘value’ of something can be measured
most accurately by how much it has been misused and abused. Oh, take
Christianity for example: what shit we Christians have left on
innocent yards! The Christian faith has been so misused and abused
that it must be of great value—the value of pearls and gold and
silver.
Most of the groups
who report back on wine don’t fully emphasize the joy and gladness
and goodness of alcohol. They seldom reflect on why it is we call
alcohol “spirits”. They don’t have the courage to be
politically incorrect in our day and say wine is a good and gracious
thing. Never has any group reported back by saying, “In Vino,
Veritas”. So I have to tell them how valued and important the
wine is to the tribe and those gathered by the fire, listening to the
story. Invaluable, I’d say—that’s what wine is to the life and
metaphor and myth of the Tribe. There must be wine to make us mellow
and accepting and to “inspire” us and to bring the story to full
bloom and to make the dying fire look like a wondrous and warming
blaze that enlightens the darkness all around us.
So, the priest
passes the wine.
None of those
‘functions’, those ‘tasks’, those ‘acts’ require
ordination—that I would tell you before you said it out loud. Just
about anyone could tend the fire and tell the story and pass the
wine. But in our Tribe, at any rate, we have decided that there must
be someone ‘set apart’ for those acts, those rituals, those
liturgies. So we ordain priests and entrust them with the work of
“being” in our midst to ‘do’ these little, so significant
tasks. The Shamans of the Tribe walk backwards, speak in nonsense
syllables and touch the holy things.
A dear friend, the
wife of a classmate of mine in seminary, told my wife that when her
husband was ordained, “his hands changed.”
My wife, God bless
her, said she hadn’t noticed that my hands had changed but she did
like to feel them on her body.
Here is the
conundrum about being a priest: nothing changes. It isn’t the
ordination that matters, it is the willingness to simple “be”
when all the world is “doing” that makes a priest different, set
apart, unique. Her/his hands don’t change, not a chance, that’s
just an illusion. What happens, so far as I can tell is simply this:
some sap decides to “be” rather than “do”. And the church
applauds.
Truth is, it’s a
great job—process observing, tending the fire, telling the story
over and over again, passing the wine. What’s the down-side of
that? Just don’t take yourself too seriously or confuse yourself
with Jesus or decide you can save the world or anyone in it—keep to
the job description: observe the process, keep the fire burning, tell
and retell the story, take a good sip of wine before passing it
around, figure out how to “be” rather than “do”.
Well, it’s worked
for me….
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About Me
- Under The Castor Oil Tree
- some ponderings by an aging white man who is an Episcopal priest in Connecticut. Now retired but still working and still wondering what it all means...all of it.