Category Archives: Mostly the arts

The Upside-down Apocalypse: Power fantasies be damned

A life in the Spirit, Doing Theology, Film/TV, , , , , , , ,
Commons crew and the book

I get a good impression of Jeremy Duncan whenever I meet him at Jesus Collective events. I think he and his crew are doing an inventive and reparative job at Commons Church in Calgary, which he founded. Now he has written an inventive and reparative book called Upside-down Apocalypse: Grounding Revelation in the Gospel of Peace. Once I started it, I could not put it down. What’s more, I could not resist telling anyone who would listen about the book I wish I’d read when I first started getting into the  Bible.

If you ever listened to me speak or write when I was a pastor, you didn’t hear too much about the last book in the New Testament: Revelation. I basically assigned it to obscurity in seminary. In high school I read (and was inspired by) a best selling book about Revelation and the “end times” called The Late Great Planet Earth by Hal Lindsay. It ultimately soured me on the prevailing interpretation of apocalyptic literature among Evangelicals.

Lindsay made a career out of teaching his misreading of the Bible. I was so intrigued by his best-selling first book, I actually looked up the Bible verses he quoted. I discovered that even a cursory reading revealed he was making stuff up. When I read Revelation, I did not understand it well, but I did get the idea it was mainly about encouraging the Jesus-followers of John’s day (and, by extension, me) to hang in there even if the world seemed like a disaster. It did seem like a disaster, but not really for the reasons Lindsay and the Left Behind writers were popularizing.

Free the Revelation!

I would have done better if I had owned a copy of Pastor Duncan’s book. He articulates what I only suspected and frees Revelation from its bondage in conspiratorial, power-seeking, Empire-spawned speculation. Jarrod McKenna kind of skewers people who get it wrong in the Prologue:

All that Christ embodied and instructed is sidelined with pietistic sincerity as Christians vote, act, and desire for history to side with their end-time speculations. Most telling of all, these so-called revelations don’t reveal but rather obscure Jesus of Nazareth. Jesus of the gospels is displaced by diabolical readings of a murderous messiah who saves not with provocative, nonviolent, suffering love but like a Marvel villain wanting to make his enemies bleed.

Duncan brings Jesus out of obscurity and restores his central place in the book of Revelation. Here is his central premise, which you did hear if you ever heard me speak:

If we are going to read the Scriptures well, we need to read them on their terms. And even though the New Testament is written by a collection of authors addressing various contexts, two presuppositions hold all these diverse texts together. First, God is love. And second, the person of Jesus is the closest we will ever come to seeing that love embodied in human history. These are the assumptions that sit behind everything we read in the New Testament, including the book of Revelation.

If you put on this Jesus lens and read Revelation you see the Lord John knew and wrote about in his Gospel and Letters. It is easy to find Him in Revelation, even if you’ve been flooded with the cinematic gore of “end times” hysteria.

Restore “apocalypse!”

Duncan starts by retrieving the word “apocalypse” from its twisted use as a “disaster” or “final reckoning.” As he was doing it, I found myself having a hard time accepting its true meaning. Maybe you were influenced, like I was, by brilliant uses of the corrupted definition like in the movie Apocalypse Now. The opening scene, above, is etched in my memory as an appropriate way to see Vietnam. R.E.M. later similarly protested with “It’s the End of the World as We Know It.”

When John titles his prophetic writing Apocalypse he is not talking about a huge crisis or the end of the world. The word means the “uncovering of something hidden.” An apocalypse, Duncan says, tells us two things: “First, there is more to the story, and second, the more will change everything we thought we knew.”

John uses the common form of apocalyptic literature and, first, turns it upside down to fit how Jesus turns the common imagination  of God upside down. “Jesus shows us the complete nonviolence of a God who would rather endure death than inflict it,” Duncan says. The second way John uses the form for his own ends is to reveal Christ, to give witness to “the unveiling of Jesus’s victory that turns our expectations of power upside down, replacing them with divine renewal.”

Reassert the structure.

Like I told you, I did not study Revelation too hard, so I am glad Jeremy did. One of my big takeaways from his book centers on how John’s prophecy is actually structured. It is usually seen as a linear story leading from the present and looking into the future, right up to the end of time. But as early as 270 A.D. Victorinus taught the book was synchronous, not successive. Like the Hebrew prophets often do, John tells one story three times, with an expanding scope: local, national and cosmic.

John borrows his structure from the book of Isaiah. Like Isaiah, he starts small and builds from the lived experience of individuals. Duncan sees the synchronous stories as three “rounds.”

The first round opens with seven letters to seven churches, “addressing everyday experiences of injustice and anxiety and Christ’s call to live with each other well.” Like the other rounds, it begins with a vision and ends with Jesus enthroned in the world:

To the one who conquers I will give a place with me on my throne, just as I myself conquered and sat down with my Father on his throne. (3:21)

In the second round, John pushes out the story further. Like in the first round (1:10), the second round begins with John “in the Spirit” in 4:2, receiving his further word from the Lord. If Jesus is Lord, that understanding does not stop at the heart level; it must change society, too. Directly opposed to the wicked Roman emperor, Domitian (ruled 81-96 AD), a wounded lamb comes to sit on the throne.

Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying,

“The kingdom of the world has become the kingdom of our Lord
and of his Messiah,
and he will reign forever and ever.”

Then the twenty-four elders who sit on their thrones before God fell on their faces and worshiped God,  singing,

“We give you thanks, Lord God Almighty,
who are and who were,
for you have taken your great power
and begun to reign. (11:15-17)

Our worship leader had us singing with those elders on Easter Sunday last week.

In the third round the camera is pulled back to view the whole cosmos as God sets her sites on the final defeat of evil. At 11:18 the final cycle begins. At that point, the nations are angry over the reign of God. Just like when the rulers killed Jesus, there is a contest between God and those who destroy creation. Unlike Isaiah, who saw a day when God would destroy evil among us, Duncan says Jesus transforms that vision into a day when God saves the world by destroying the evil in us. These famous words end the final round:

And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”

He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.”

He said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water without cost from the spring of the water of life. (21:3-6)

Most of the book has to do with an explication of these three rounds. I hope this little taste entices you to pick it up and do some Bible study with a Jesus lens.

Renew your hope!

I think Duncan is especially interested in the second round. The first round represents the too-small, individualized Christianity where most churches are stuck these days. And the third round is so cosmic it does not need to be understood, fully, just anticipated with gratitude. But in the second round we see that our struggles for transformation are not futile but elemental to faithfully living in the upside down kingdom revealed in John’s upside-down apocalypse.

After showing how John is writing to people under the tyranny of Domitian, Duncan shows how he cleverly sets up his readers to see that fighting Rome with Rome’s tools corrupts us and produces Domitian-like leaders and strategies.

Just as we are ready to despair, and as the scene turns from worship to tears, the Lamb emerges to take the scroll from the one who sits on the throne. The true son who “did not consider equality with God something to be used for his own advantage” (Philippians 2:6), who did indeed ascend to the heavens, but who made himself nothing by taking the very nature of a servant unto death – even death on a cross (2:7-8). God is not like Domitian. Jesus is not the imperial child. Destiny is not written by the violent.

In self-giving love, Jesus unveils the hidden, authentic history of the world. Faithfulness was not the illusion. Power was.

Reading that quote made me want to read the book again! In the age of Trump (and who is this Harlan Crow billionaire with a collection of dictator statues?), many Christians are coopted by the pursuit of power on the political right and the left. And many more people, it seems, are long-gone from the bankrupt church and fully given over to acquiring power in an attempt to dominate some piece of what remains of the empire. John’s Revelation was a corrective to the despair of his time and Duncan’s restoration of Revelation is a similar blessing. As we read his book, may our hearts again feel the strength to take our stand in an evil day and open our souls to hope again.

Make me alive, so I see death dying.

A life in the Spirit, Poetry,
where dead beasts stay dead

He confessed a classic movie scene:
a hero must offer Dad’s eulogy
and can’t complete it because he sobs.
That’s not him. He’s a stone lit by flickers,
afraid someone will see his tearless guilt,
or hear his relief echoing in the loss
of the father he never had — that death
finally completed, his secret resurrection.

She held a service in her mind:
another tree fell in her strained forest
when the dominator finally left —
moved on to a new host, declaring victory,
leaving the rotting hulk of their influence,
a shadow still dimming the light in her bunker,
where she reflexively cowered in the springtime
of their crucifixion, weeping at the tomb.

Both pleaded, “Please stay dead, so I can rise.”

Though free they still felt oppressed,
surrounded by the blare of faux idealism,
screens teaching what no one is
but who everyone is supposed to be.
They could not confess their liberty,
consigned to forgive people who were not sorry,
bearing sins which others committed,
forever fearing the day they trusted again.

Both prayed, “I can’t die with you; only the living can.
I’m killed, choiceless, double crossed.”

Lord, the old confession finally seems relevant.
I welcome You into the fullness of your death:
the “daily death” Paul dies from the wild beasts
snapping at his soul, sitting at dinner tables,
leading business meetings, filling pulpits,
the stench of their breath accepted as atmosphere.
When it lifts, we feel normal might be in the air.
But it is the breeze of resurrection we smell.

We pray, “Make me alive so I see death dying,
so I am not an empty, tearless loss,
or still at home in a toxic memory.

Please stay alive, so my death can die.”

Slow resurrection breeds deeply rooted hope

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My God, my God, this scene is long

Remember Game of Thrones? About 6 years ago Jon Snow got resurrected.

I can’t make sense of the well-blended pastiche of Western Culture that is GOT. But I can tell you John Snow’s resurrection was quite a media event. It was such a common topic SNL made fun of it (in an unfunny skit). The point of the skit is that the scene was incredibly slow.

The resurrection scene was so laborious and long that it was kind of boring, especially since you knew if they started it they were going to finish it. “Just get on with it and let’s do dragons!”

Resurrection is so much the essential Christian event, having it rendered on TV made me queasy. But I think many church people could relate to a laborious drama leading to resurrection: “Lent then Holy Week?!” Most people decided a long time ago that processs is just too much. “Just get on with it and get to the resurrection!”

One of my favorite quotes from Paul Tournier’s book, Creative Suffering, is “All liberating growth takes time.” I think it makes sense that Lent is long. We are not instantly ready for resurrection. It has to grow on us — and in us.

But I can feel it when people say, “It seems like my whole life is Lent and there are only random moments of resurrection!” The whole Christian year, even, feels like that — we have an incarnation day and a resurrection day, then a whole lot of trouble in between. It just does not seem right.

Slow resurrection

Hearing that kind of complaint in myself and others, I tried to listen to it hard. I came to another question: What if the suffering is not long, it is the resurrection that is slow? What if we just need to reframe the issue? Are we really bored? Or are we just resistant to the creative suffering we need to endure to develop. Like Tournier implies, it takes time. What if our slow resurrection is a good journey after all?

It did take a couple of days for Jesus to get to resurrection himself, after all.

The church doesn’t teach this much any more, but the “harrowing of hell” was an exciting topic for centuries during the early days of the church. The story goes like this. Between his death on the cross and his resurrection, Jesus used the “keys of death and Hades” he holds (Revelation 1:18) to free righteous people from the past who were waiting for the Messiah. The Apostle Paul tells us that Jesus “descended into the lower parts of the earth” (Ephesians 4:9) – the lower parts were understood to be the “abode of the dead,” a place Greeks called “Hades.” The Apostle Peter tells us that Jesus “preached to the dead” (1 Peter 4:6) and “to the spirits in prison” (1 Peter 3:18). Their “Lent” was long!

On Holy Saturday – the day before Jesus’ resurrection, the scene of Jesus descending into Hades (or Hell) was often vividly described in the old days. Jesus unlocks the door to Hades to announce his victory over death, Satan, and all the powers of Hell. He then releases Adam and Eve and all the “just” who were waiting for their redemption. A number of paintings and icons, especially from the Eastern churches, depict the scene. Christus Victor!

Descent to Hell, by Duccio in 1308-11

If you feel like your resurrection is taking too long, welcome to humanity. But I hope you can see that Jesus came to find you and walk with you on your long jounrey a long time ago. He is with you in the time between your death by sin and your entrance into the fullness of your resurrection life. He has descended to your level, too.

We’d prefer it to be instant, like everything else.

When I was in the Baptist church as a child, we highly anticipated the song we would sing every Easter: Up From the Grave He Arose, we called it. The tune for that line felt very dramatic and everyone sang it loud, which was exciting.

It is an instant song, “Well then, up from the grave he arose. Just like that!” As if Mary ran and told the disciples, “I was just weeping by the tomb and up from the grave he arose!” It kind of implies we ought to be rising up just like that too. I think some of us have. But for the rest of us, our partner doesn’t look at us and say, “Well, will you look at that, you rose!” We may, in fact, be more resurrected than we were last year, but sometimes it feels like the same damned things keep happening. That’s slow.

We may think, “Why is this scene so slow! Let’s pep this up. Make something happen; I am at the end of my attention span!” At least quit talking and sing a song! Singing Up From the Grave He Arose can still revive my interest. I’m glad Easter comes to keep me engaged in my own process of getting a life.

By the way, my childhood song has a worldwide following. I wish the Indians below did not look like they had been recently colonized, but I still find their sincerity irresistible.

I have to say these regular Americans singing it are much more my wavelength. This is how you should sing the old song, IMO.

Development takes time

All liberating growth takes time. My psychotherapy and spiritual direction clients are experiencing slow resurrection. It is always amazing to watch a loved one dip their toes into their mental and spiritual health and then be drawn into deep currents of love and hope. The writer of Ted Lasso and Shrinking recently had an interview on NPR in which he talked about his own slow resurrection of sorts. It is happening everywhere, right now, and is happening in many of you reading this.

Resurrection is more a relentless growing. Hope is not instantly accrued. I think the Apostle Paul is sharing his own experience when he says:

Therefore, since we are justified by faith,
we have peace with God through our Lord Jesus Christ,
through whom we have obtained access to this grace in which we stand,
and we boast in our hope of sharing the glory of God.
And not only that, but we also boast in our afflictions,
knowing that affliction produces endurance,
and endurance produces character,
and character produces hope,
and hope does not put us to shame,
because God’s love has been poured into our hearts
through the Holy Spirit that has been given to us.
Romans 5:1-5

Hope takes time. Sharing the glory of God develops. But when that grace has taken root and been nurtured, it has a way of sinking in. Resurrection is like the roots of the best kind of weed trees growing through our concrete defenses, finding a path to dirt and water through stones, harrowing parts of us that just need more light and air.

When we think of “harrowing,” we often think of some traumatic experience: “Saw III was harrowing!” But the word comes from a herding practice. Harrowing is removing dead thatch, which lifts vegetation up and levels mole hills. So we’re saying, Saw III really stirred me up and flattened me!” The process allows the turf to breathe and water to penetrate. It reduces disease by exposing fungi and bacteria to sunlight which is essential for the health of the pasture. Like Jesus was stirring up hell, his Spirit is harrowing us and bringing light to our darkness.

In the quote above, Paul is encouraging people in a young church in very uncertain times to stick with it. Turn toward sureness, not certainty. Turn toward being assured — saying, “Sure,” not being right. Be watched over. Stand in the grace and turn into the hope of the fulness of glory that is already here and yet to come. Learn to trust it.

If we go into every day turning toward hope, I think each day can surprise us with resurrection: “Thank you God. Up from the grave I arose. Up from the grave she arose. My God! There is hope for everyone!” I have spent a couple of hard years learning that lesson, again. I keep talking about Mahalia Jackson singing about how God sent the angel and said, “Touch her.” And she sang, “I rose up this morning and I want to thank God!”

Each day may seem like it is long: arguing with a mate, being abused or discriminated against, failing, feeling ashamed or disappointing, fearful. It can all feel SO long! But each morning we rise up! Hope can be reborn and strengthened! Jesus is risen!

Jesus wants to ransom you: Get rescued for Lent

A life in the Spirit, Doing Theology, Poetry, Spiritual direction, , , , ,

When I discovered John Donne’s sonnet in my college literature anthology, it preoccupied me for months. I even turned it into a song for my Music 1 course. My TA thought the tune was a little strange, but I still sing it in my head.

Batter my heart, three-person’d God, for you
As yet but knock, breathe, shine, and seek to mend;
That I may rise and stand, o’erthrow me, and bend
Your force to break, blow, burn, and make me new.
I, like an usurp’d town to another due,
Labor to admit you, but oh, to no end;
Reason, your viceroy in me, me should defend,
But is captiv’d, and proves weak or untrue.
Yet dearly I love you, and would be lov’d fain,
But am betroth’d unto your enemy;
Divorce me, untie or break that knot again,
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.

— John Donne (1572-1631), Holy Sonnet XIV (pub.  1633)

I still sing this poem because I often need to. Like Donne, from the first days of my faith I doubted the primacy of my mind when it came to my relationship with God — reason is about as good as the reasoner. I was more concerned with the irrational thinking (and the habits associated with it) that felt like a prison. So I loved Donne’s image of God battering on the big oak doors of my heart like always happened in movies about knights and sieges. And I secretly loved the erotic imagery of a passion so insistent I could use it as a touchstone memory of ecstasy.

The prison

Donne’s sonnet helps me put the proper passion into the work of Jesus. God comes to free me from my prison: sin, unbelief, death and, ultimately, sadness, physical pain and mental illness. He’s not doing the paperwork, he’s risking his life for a lover.

Since, therefore, the children share flesh and blood, he himself likewise shared the same things, so that through death he might destroy the one who has the power of death, that is, the devil, and free those who all their lives were held in slavery by the fear of death. – Hebrews 2:14-15

God shares our flesh and blood. The other day at Chuck E. Cheese, my son was recounting his astonishment when he opened his birthday-present-subscription to The New Yorker and read about the condition of gold miners in South Africa. I’m not sure we needed more evidence of the evil in the world than driving up Roosevelt Boulevard offers every day, but there it was, brazenly at work among the poor in South Africa. And there it is in the fact Russia has stolen children from Ukrainian parents! And there it is in the mirror most of the time. It appears we are all betrothed to God’s enemy whether we choose it or not. John says, “the whole world is in the power of the evil one” (1 John 5:19).

But God is with us. So the apostle, Paul, writes to his protégé and instructs him to act

with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. — 2 Tim 2:25-6

The preacher last Sunday deftly sidestepped the skepticism people have about the devil. He didn’t exactly say there wasn’t one, he just implied it didn’t make much difference if I said there wasn’t. I did not mind that much (John might mind, however). I think he was working with what was in front of him. Powerful and power-grabbing people from the U.S. Empire think there is no legitimate opposition to their authority, which is why we will likely be ruled by AI and overrun by nanotechnology before long, if Antarctica does not melt first. Who needs a devil?

I’m fine with the origin of evil being mysterious. The effects of it are ever-present. We’re surrounded and often manacled. I think any spiritually aware person is amazed at how free they can be and still feel pushed around by sin, death, and suspicious spirits. If Jesus does not ransom and rescue us, we’re in trouble.

The ransom

Paul basically assumes his readers in Corinth know God ransomed them from the prison of sin and death by the work of Jesus in his crucifixion and resurrection. He writes, “You were bought with a price; therefore glorify God in your body” (1 Cor 6:20). Then he assumes it again in the next chapter: “You were bought with a price; do not become slaves of humans” (7:23).

Icon: “Origen Teaching the Saints,” Eileen McGuckin

Origen (c. 185–c. 253), the famous scholar from the early church in Alexandria, is often accused of popularizing a “ransom view” of the atonement. I think post-1900s theologians are more likely the culprits. They needed a neat way to explain church history according to Enlightenment theories. I think they put the word “atonement” at the top of their chart like it was a genus and went looking for species; the “ransom theory” became one of many. Origen describes his idea of ransom but I doubt he was being too specific, since even in First Principles he assumes most concepts can be considered in a literal, moral, and spiritual/allegorical way. Origen was primarily an ascetic, so he was probably enjoying the feeling of being ransomed and feeling the desperate need for it, just like John Donne.

But he did say:

To whom gave he his life “a ransom for many?” It cannot have been to God. Was it not then to the evil one? For he held us until the ransom for us, even the soul of Jesus, was paid to him, being deceived into thinking that he could be its lord, and not seeing that he could not bear the torment of holding it.  (apparently in his Commentary on Romans, but I did not find the source online for you).

Whether we need to credit Origen or not, for the next 1000 years this understanding of the atonement is probably the most popular. Many people think “ransom” is a better metaphor than a doctrine, but most people just take it for how it is taught by the big names, like Augustine, who in the 400’s says,

“The Redeemer came and the deceiver was overcome. What did our Redeemer do to our Captor? In payment for us He set the trap, His Cross, with His blood for bait. He [Satan] could indeed shed that blood; but he deserved not to drink it. By shedding the blood of One who was not his debtor, he was forced to release his debtors” (Serm. cxxx, part 2).

People have always had some problems with this explanation of the Lord’s work for the basic reason it is a theory of how the atonement works, not a story. Rather than being a drama or a revelation of mystery, the work of Christ becomes a mechanism to be explained when the philosophers get a hold of it.

What’s more, there is nothing in the New Testament that specifically says Satan was the one to whom ransom was paid. But that is a bit like saying there is nothing in the U.S. Constitution that grants women political rights. Origen and Augustine were offering an amendment to the Bible and the church folded it in.

The ransomed ransom

I welcome being ransomed, me and John Donne. I don’t need a theory to approve my eligibility for rescue. I need to be rescued. Every day in psychotherapy I become better acquainted with the many variations of our captivity. We can’t rescue ourselves or each other effectively. We need Jesus, our ransom and rescuer. I am less interested in how, exactly, the ransoming occurs. I am more interested in the passion I feel being enacted on my behalf. It is good to know Jesus is tirelessly beating on the castle door.

I think Lent is a good time to get out of prison and help set others free. Jesus taught:

Whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many”—Mark 10:42-45

A lot of people looking for a theory have an “Aha” moment when they hear Jesus giving his life as a ransom, “So THAT’s how it works!” But it seems clear that Jesus thinks his disciples won’t get how things work until they enact a passion like his. Be loved and love. Be ransomed and be a ransom.  Be suffered for and suffer. In my experience, I feel more ransomed when I ransom. Like the abused often become abusers, the ransomed become ransom.

So for Lent, how about being ransomed? If you just made up your own tune for John Donne’s sonnet, it might lead to feeling rescued.

Jesus left you an example: Take the way of love for Lent

A life in the Spirit, Doing Theology, Film/TV, Spiritual direction, , , , , ,

But if you endure when you do good and suffer for it,
this is a commendable thing before God.
For to this you have been called,
because Christ also suffered for you,
leaving you an example,
so that you should follow in his steps.
1 Peter 2:20-21

Sarah Chapman organizing resistance

What is Lent for? If Peter has anything to do with it, we will use it to meditate on the passion of Jesus and turn our lives to model his, including the dying that leads to rising. Christ suffered for each of us, leaving us an example, beckoning us to follow in his steps. Lent is the opportunity to renew the journey and deepen the turning.

Little deaths

I felt surrounded by small opportunities to turn in the past two days. There were small ways to do what Paul calls “dying daily.”

For instance, in the Enola Holmes movie on Netflix, the plot swirls around a person from 1888 named Sarah Chapman. The whole cast suffers for doing good as they uncover the corruption of the Bryant and May Match Factory. The nonfictional Sarah Chapman is rightly remembered as the first woman who organized a strike by women. Activist Annie Besant encouraged her work by writing an article called “White Slavery in London.”

If you look up 1 Peter 2, you’ll see Peter was talking to slaves when he spoke about following in the steps of Jesus. And if you look around the U.S. and the world, you’ll see that slavery still exists; prisoners are designated slaves in the Constitution! When the movie was over, I went to throw away my Cheezits box and was choked with tears. If you can’t see people suffering for good during Lent, it will be hard to experience the crucifixion and resurrection during the first week of April.

The next day, I woke up early to take my wife for a medical procedure. I interrupted a meeting I was enjoying to pick her up earlier than expected. I would not characterize loving my devoted and wonderful wife as suffering. But, as I often tell couples, if you want to live for yourself, there is nothing worse than a mate. They call out the selfless love in you; they demand a lack of self-protection; they incite turning and growing.

As I was rushing to the doctor’s office, I rode in the elevator with two women who seemed dressed for work. I commented on that. They told me they were going to Harlem for a funeral. I knew the church they were talking about. I sympathized. I blessed them on their way. Just talking to someone on the elevator can feel like a passion. When we’re relating across racial lines which seem more radioactive than ever, that’s a passion. It takes a little death, some suffering, to love.

You see how this goes. We don’t just die daily, we die all day daily. The point of Lent made in 1 Peter is to turn into the suffering of love and truth because it is our destiny to be fully human and united with eternity, just as Jesus demonstrates.

Clement c. 1000 portrayed at Saint Sophia’s Cathedral, Kyiv

The atonement as an example

Looking at the life, death and resurrection of Jesus as an example was common among the Apostolic Fathers (ca. 100-200). Later, it was further developed by Peter Abelard (1079-1142). People who compare theories named it the “exemplar” or “moral influence” view.
Clement of Rome (ca. 96) wrote:

For [Christ] came down, for this he assumed human nature, for this he willingly endured the sufferings of humanity, that being reduced to the measure of our weakness he might raise us to the measure of his power. And just before he poured out his offering, when he gave himself as a ransom, he left us a new testament: “I give you my love.” What is the nature and extent of this love? For each of us he laid down his life, the life which was worth the whole universe, and he requires in return that we should do the same for each other.

Saint Clement was probably taught by Peter and Paul in Rome. After those apostles were killed, he became the leader of the church. I have been to his namesake church in Rome (San Clemente), which was supposedly built on the site of his house. And I have spent many days on his namesake beach in California (San Clemente).

A key work of Lent is to follow in Jesus’ steps, to “willingly endure the suffering of humanity” like he did. Our relationship with Jesus, calls out the love in us. It is a daily challenge to work out the truth Clement relays to his generation: “For each of us he laid down his life, the life which was worth the whole universe, and he requires in return that we should do the same for each other.” Some people think this is just a moral argument and we should all be good people. That’s true. But it is really a promise of newness. Transformed people love like Jesus, not people who try real hard to be good.

For me, the call means caring about someone in the elevator, caring for my wife, and very likely risking my life and reputation to do what I can do to love the world, like Jesus, knowing I will suffer. I have many examples who help me stick with it. For instance, now that Jimmy Carter is in hospice care, the media is eulogizing him, he is such a good example! They keep quoting him with a good quote to apply during Lent.

I have one life and one chance to make it count for something… My faith demands that I do whatever I can, wherever I am, whenever I can, for as long as I can with whatever I have to try to make a difference.

Yes, but…

You may argue with Peter, Clement and Jimmy Carter because they just seem impractical. There are many critics who have gone before you. They ask, “Where is the power? Where is the miracle? How do we rule the world if all we do is love? How can you make a living being this way? If Jesus is merely an example of suffering love, why have a crucifixion?”

Jesus is not merely an example. He’s not merely anything. He is the Son of God, demonstrating what God does and what humankind should reflect. God is not coercive. God does not demand. Instead, Jesus invites and beckons, “Follow me.” The cross is the ultimate invitation to each human being to live the life they are given by God. “Lay down your life for your friends. Love your enemies.” Christ also suffered for you, leaving you an example, so that you should follow in his steps.

It is not what Jesus says that saves us or having correct thoughts about what he says that makes us good. What saves us is receiving the love of God which transforms us, then following the entire pattern of the Lord’s life, death, and resurrection. Jesus’ example does not give us a list of instructions, it provides us a way, a paradigm, a narrative to live into. He is a revelation. The Lord’s example reframes our entire existence: incarnation, mission, crucifixion, resurrection – these become the sea in which we swim, the fount of our feelings, the grammar that structures our thought, and the inspiration for our behavior.

A call to prayer: Frodo and Sza on Mt. Doom

A life in the Spirit, Film/TV, Music, Psychological growth, Spiritual direction, , , , , , , ,

Frodo’s picture, above, is a call to prayer. Isn’t that how you feel sometimes when you go to God? Hanging off your own cliff?

Frodo is not my favorite character in The Lord of the Rings because I am too much like him.  All his problems and struggles seem too close to home to be part of a character.

Our Gollum

I think my favorite character is still Gollum. Tolkien based him on all sorts of slimy, dark creatures in European stories, and gave us a psychologically interesting being to whom we can all relate. In Gollum we can recognize the parts of us living out in some cave where we exiled them — ugly, unwanted, unacceptable parts lurking in the shadows. We, too, are the Smeagol who might kill Deagol (the Cain who might kill Abel, if just in our hearts) to get the ring of power.

In the story, Gollum shadows Frodo (like he did Bilbo) looking for a chance to get his “precious” back: the ring which had the power to enslave him and deform him. Dark desire for the ring’s power drove him to follow Frodo right to the edge of the fires of Mt. Doom.

On that precipice Frodo is overtaken by his shadow as Gollum is lost in the perverse joy of retrieivng his “precious.” As they wrestle, Gollum falls off the edge, and Frodo almost goes with him.  In their wrestling, I see us all battling with our own shadows (as I think Tolkien saw, too), tempted to give in to our lust for power and self-sufficiency when we are called to love and community. Frodo almost lets himself go into the lava – you might be feeling that look in his eyes right now.

In case you think this LOTR stuff is a topic that got beat to death 20 years ago, I refer you to Sza wondering how her shadow took over in Kill Bill. I had to laugh when I first heard her clever song. But then I watched the video [not suitable for any ages] and wondered why she let go.

Our Sam

My second favorite character in The Lord of the Rings is Samwise Gamgee. Tolkien called Sam the “chief hero” of the saga, adding:

I think the simple “rustic” love of Sam and his Rosie (nowhere elaborated) is absolutely essential to the study of his (the chief hero’s) character, and to the theme of the relation of ordinary life (breathing, eating, working, begetting) and quests, sacrifice, causes, and the ‘longing for Elves’, and sheer beauty.

If Gollum is Frodo’s shadow, Sam might be his idealized self. The former being his shameful parts, the traits and feelings that our family and community would rather not have us deal with. The latter being the part of us that only admits to having good and admirable qualities even though this might not be true. In between the two hangs Frodo, now missing a ring finger, wondering if a true self is even possible.

As Gollum is burning up. Sam looks down on Frodo with love and hope. (Who would not like to be as free and loyal as Sam?!). Frodo is hanging by his fingertips, trying to find enough strength to lunge for Sam’s hand. It is definitely a Christian story! You may have been in that scene too. At least I hope you were on the edge of transformation some time and thought, “I must ‘lay hold on that for which also I was laid hold on by Christ Jesus.’” (Phil 3:12)

Our group

The other reason I like Gollum and Sam is the collaborative effort they make with Frodo. Life is a group effort. We have a collection of selves inside to coordinate. We also need help from other people to get anywhere in a human/spiritual life. I can’t help but think Tolkien might see them as a prayer group, the two or three gathered in His name.

It is easy to see how Sam is crucial to Frodo’s effort. Without his friendship, all of Middle Earth would be taken over by orcs! It is harder to see what Gollum has to do with the success of Frodo’s quest, but his negative motivation also ends up being used for good. There is a lot going on with us, which is why the prayer of discernment in so important. Frodo is, in himself, a little community inside and he travels in one outside – so are we and so do we. We all need to pray to figure out who we are now, how we belong, and where we are going.

The quest to Mt. Doom is not just about what is happening inside Frodo (or you) it is also about what happens in the group. Three people went. Their journey went forward just like the familiar Akan proverb:

It is because one antelope will blow the dust from the other’s eye that the two antelopes walk together.

They do not know where they are going, how they will complete their task, or whether they will die before they get there. They need individual and group discernment, none of which is easy to find. Sound familiar? We need awareness of all our parts to be our true selves. And we need our brothers and sisters to get to our awareness — they blow the dust out of our eyes. Frodo gets to see the self-destruction of his avoidance and invisibility in Gollum and sees the possibility of love and honor in Sam. As he bravely stays on the path of his destiny, he becomes himself.

Our prayer

When we are discerning the presence of God in our lives it is wonderful to sit face to face or in a circle where the caring love of God is respected. As our companions question, challenge or simply hold us in prayer, they blow the dust from our eyes and we recognize the leading of God’s Spirit. Sometimes they might clarify our vision with their insights, but most of the time they just lend us support as we claim the truth we see and commit to its implications for our lives.

It is a dusty world. Seeing what God gives us to see is not always easy. It takes serious living to discern, to perceive clearly and judge accurately. We have to sift through a lot of illusion to discover what is real. That is just what Frodo had to do, isn’t it?

Poor Gollum! He gave up sifting and lost his name! His sense of self was bent. He was stuck in avoidance. He loved the power to make himself invisible. The ring of power finally killed him (Poor Sza!). Our unacknowledged and unloved shadow parts often drive us the same direction. We may not fall into lava, but our true selves might be invisible, even to ourselves.

The whole drama on the precipice seems like a replication of what a good time of prayer might look like. We are often wrestling in the presence of God. And what transpires is often a matter of really living or falling into some abyss.

Prayer, with the community within or without, is love for God in action. For me it is often love for God in inaction, in silence. But it can be taking a walk or walking with a friend. It could be five minutes of centering at work. For some right now it is all night in their seminary chapel. It could be a pause to listen to geese returning, or sorting donations at the thrift store.

Prayer fine-tunes our hearts to hear the prayer of God in us, to feel God’s desire for us. After a journey in prayer, we may come to live out of that desire in all of life. As we pray, our attachments (our rings) are soon easier to recognize and we are freed to latch on to the hand reaching to save us.

The wonder of being saved: A collection of ways

A life in the Spirit, Film/TV, Spiritual direction, , , , ,

I’ve been improving my EMDR skills and enjoying the process of helping people install “safe places” to which they can return when the trauma they are processing feels overwhelming. We also imagine nurturing, wise, or protective people who can be called upon to help in the lonely process of bringing up dreadful past experiences —  trauma stuck in the deep parts of the brain and then inexplicably triggered and replayed as if they were happening in the present.  Feeling safe is strangely uncommon, it seems. Welcoming new feelings of being nurtured, helped or protected, or imagining those feelings if they are hard to recall, can be very useful for healing.

The wonder of being saved

It is not easy to be healed. Many people have despaired for a long time of ever being saved from what troubles them. When we watched The Whale the other day, Brendan Fraser’s character really did not want to be saved. And his long lost daughter did not want to be saved by him. The rain-drenched missionary who came in with salvation was soundly berated. Even after the unexpected forgiveness of his parents came through, he was still vilified. The movie is like Captain Ahab pursuing the whale of personal meaning and Moby Dick tangling him up in his own futility.

The lessons of the movie made me wonder what people are learning these days. If The Whale is indicative, they can’t be saved and they can’t save. But they don’t have the resources to save themselves. All they can do is avoid the pain hard, even when they thirst for meaning. Trauma therapists all over the world are working overtime to get some tools into their hands. Quite often their collaboration saves them. Just don’t tell the philosophers of the day such a thing is happening.

As the movie ended, I had to stop and thank God for saving me. For some reason, from an early age, I never thought it was reasonable to think I could save myself. The numbers just did not add up – what was required overwhelmed that with which I was equipped. Just before I typed that sentence a person texted me and reminded me of a lunch we had 20 years ago, which I completely do not remember — don’t even have a face. But they buzzed in to connect because of a piece of advice I gave them when they were in college. They never forgot that, given the way they work, they would never have faith if they just approached it intellectually. They needed the grace of God in Jesus.

I had to stop and thank God for saving me. I was reminded that the skills I am teaching people to help unravel the trauma that ties them up are skills I was taught by God and his people long before I knew about EMDR, or psychotherapy for that matter. As I remembered all the ways God has provided me safety and security, I came up with something of a memoir of the riches of faith I’ve received. I keep seeing how they not only work in conjunction with psychotherapy, they work much deeper. So often they have been blessing me long before I become aware of them.

The ways of being saved

I thank God for the healing presence of compassionate psychotherapists.  I am grateful even when they act like they discover things God-fearing people have always known, then codify them like they belong to science, and then sell them. They encourage me to see what I have been given in new ways as they repackage old truths that are new to their clients. I’ve learned so many of their lists of “tools” I decided to make one of my own. These some of are the ways I have been saved and I am being saved.

Breathing – Deliberate breathing/mindfulness is central to reducing anxiety and becoming attentive to our capacity to develop. It may have been Father Keating who opened up this practice to me. Now, every day, I spend some time centering and opening my heart by first  attending to my breathing. At this point, I am usually sensing my place in God’s presence as soon as I intentionally inhale.

Imagining – I love how EMDR practices require people to use their renewed imagination as a tool for overcoming their trouble.  That was a central element of my prayer in my thirties when I needed to be healed and encouraged to grow.

Recalling people, places, experiences – People overcoming trauma search their souls for anything that can be a resource. Sometimes they have drops of water in the desert and it has to be enough for now. When I look back on my life of faith there are hundreds of people to call on, living and dead, who have made my way sure, I am even confident about the future! I have countless experiences of faith, hope and love to call on. It is all an amazing collection of riches.

Wildly good ways

I decided to list ways of being saved because even some of my spiritual direction clients do not know about them. And really, why would they? The atmosphere in which we live gives birth to movies like The Whale in which people are stuck, stuck, stuck and defending their right to be hopeless and self-destructive. But even now, there are wildly good ways to exprerience the life beyond our ways.

My place: Tomorrow I will sit down in the chair in which I pray, study and meditate and enjoy God’s presence. Maybe I will decide to taken my kneeling bench out and kneel before my icon wall where significant art and symbols come around me like nurturing, wise friends and teachers.

Beads: At some point I may take up my new Anglican prayer beads and pray through my own “rosary,” remembering family, friends and clients.

Journal: At some point I will take out my journal, note my thanks, note the signs of God in the past day as well as acknowledge my sins and then ponder the events and challenges of the new day with God. I might sing.

Direction: Last week I visited my spiritual director and had the benefit of a kind mirror questioning my story and pulling me toward the guidance he could see. I also enjoyed the company of men in my new spiritual direction group as they inspired me with their sincerity and vulnerability.

Retreat: This week I hope to take a retreat. These experiences are central disciplines that have marked my life in the Spirit for decades. Dedicated time alone with God gives me space to hear and rest and hope in new directions. Part of what I will do is remember what has happened during the last quarter and see how I have been accompanied.

Church meetings: Being part of the church meetings and enjoying group worship used to be my central weekly discipline as well as a way to appreciate the historic Christian calendar. I am in between congregations at the moment. But slowly, much larger ways to be the church as well as much smaller ways are proving satisfying.

My brief listing of the riches of my life in the Spirit is hardly about all my accomplishments. I made the effort to show up, of course, but mostly I responded to the whispers and wooing of God’s grace. Beyond the traumas of the world and my own injured sense of self, there was God providing security and reinforcing love. When I meet up with people who have not experienced these riches yet, I can’t judge them. My journey can’t be explained and theirs doesn’t need to be either. I wonder at my blessings and can feel how deep the darkness would be if I lived without the ways of salvation.

The blessings lurking in elementary school and behind the screen

A life in the Spirit, Film/TV, Music, Spiritual direction, , ,

As I recall it, the closest my grandson’s winter concert got to noting the meaning of Christmas was singing the song “Count Your Blessings.” The school managed to accurately describe Hannukah and Kwanzaa, but missed the incarnation of Jesus — unless “Jingle Bells” (by the much-loved and enthusiastic kindergarten) is enough of a hint for you. (Honestly, I probably could have discerned the presence of Spirit in anything those 5-year-olds sang. I shouted for an encore.)

I was counting my blessings when I left the school, despite the sting of witnessing Jesus being despised. Pointedly ignoring Jesus makes Christian supremacy that much more obvious, it seems to me. Nevertheless, I have not stopped singing “Count Your Blessings” in my head, which is not a bad thing. I even recorded it for my sister so she could enjoy remembering our mother singing it.

Micky and Minnie nostalgic for their more authentic past — Kinkade Studio

The lyrics matter

When you think about most popular American songs very long, they tend to fall apart. But think about them we must, or they might help us fall apart. So here we go.

The chorus of this little song is what got it into the elementary holiday concert of 2022. The kids’ great grandparents heard it first in 1954.

When I’m worried and cannot sleep
I count my blessings instead of sheep
And I fall asleep counting my blessings.

Sweet and comforting, isn’t it? The country had experienced some hard years. And those lyrics have some practical value don’t they? They are somewhat psychologically and spiritually sound.

The idea of “counting sheep” to get to sleep was purportedly donated to European culture by shepherds who had to keep a count of their sheep entering the pen. It was boring enough to put you to sleep – or so became the popular thought. A brave sheep will jump a fence under about four feet, and then the followers will jump, one by one, which is also mesmerizing. In the 1800’s, the image worked its way into plays and such, and became a cliché. It is probably better to imagine something like waves on the beach or a soothing symphony orchestra. But counting blessings might do the trick. It is surely better than piling up worries! So many of us sleep so poorly, we could use some tricks.

Counting stuff might not help you sleep

The American song problems arise when we get to the other part of the chorus and the verse.

When my bankroll is getting small
I think of when I had none at all
And I fall asleep counting my blessings

I think about a nursery
And I picture curly heads
And one by one I count them
As they slumber in their beds.

I am not sure the teacher should have resurrected this old chestnut. But that’s undoubtedly because I follow Jesus and don’t like how his holiday has turned into a shopping spree all over the world. When the kids got further in this song, they found out the “blessings” are all about money and stuff. And it kind of looks like children are among the “possessions.” This seems in line with the American sense of well-being: “I think about when I was poor, but now I have stuff; about when I was childless but now I’m not.”

I’m not sure how the poor, unmarried and childless Jesus fits into all of that! Not to mention the third graders! So stick with the first stanza up there! Otherwise, going to sleep kind of depends on having enough stuff, which very few of us are good at having, even when we’re as rich as Carrie Fisher.

[BTW, Carrie Fisher (AKA Princess Leia) is the daughter of Debbie Reynolds and Eddie Fisher. Fisher had the most-selling rendition of “Count Your Blessings” in 1954 right after Irving Berlin published it].

 

There is meaning behind the idealization

Irving Berlin, the Russian secular Jew, was married to an Irish Catholic heiress for 63 years. He wrote “Count Your Blessings” for the movie White Christmas (named after the #1 best selling single ever), a redux of Holiday Inn, which both fenced off the idea of a godless winter holiday. White Christmas was nominated for an academy award in 1955.

The parents of Berlin’s wife were opposed to their interfaith marriage and wouldn’t speak to the couple for years until they lost their second child a month after he was born, on Christmas Day. So you can see the lyric came out of his own rags-to-riches and terrible pain. Berlin said the song came from his doctor telling him to stop belly-aching and count his blessings.

The movie stars who sang it to each other in the movie were Bing Crosby and Rosemary Clooney (George Clooney’s aunt and Debbie Boone’s mother-in-law). Their stories kind of undermine the sentiment with which Berlin probably wrote the song, because they didn’t or couldn’t perform it authentically. But they could perform the idea of it. Their lives demonstrate just how committed we Americans can be to presenting an image packed with idealized meaning (like “the holidays”), even down to being our own brand, becoming an ideal, public “self.”

Bing Crosby was an amazing showman but was probably an even better entrepreneur and visionary. His unique voice catapulted him to fame from nowhere and he took it from there. He pioneered sound equipment (and was instrumental in stealing advanced devices from Germany after WW2) which made him sound even better. He might be the first person to perfect a personal “brand.” His “Bingness” made him even richer and more famous when it was translated into big movies like White Christmas and Going My Way. In his “on the road” movies with Bob Hope he was the smooth, calm, connective , all-American guy to Hope’s goofier and more accident-prone guy. It sold. His kids said they wished some of that “Bingness” would have come home with him, where he was a distant, driven loner. It was mostly acting.

Rosemary Clooney also recorded the song and it was well received. But her own story belied its gentle confidence even more than Bing’s. She was a traumatized child who escaped to Hollywood. She married Jose Ferrer and birthed five children in five years. She divorced him over his affairs and married him again, then divorced him over his affairs again. She then waited thirty years before marrying again, all the while dependent on tranquilizers and sleeping pills. After Bobby Kennedy was killed, she had a nervous breakdown onstage and entered psychoanalysis for eight years. Always a heavy smoker, she died of lung cancer. She presented herself as a fulfilled mother, and she did love mothering. But the “Rosemaryness” on screen masked the trauma of her childhood and the ongoing instability of her life.

I think the stories of these people are fascinating. So is your story. But theirs has quite a lesson for me. In the U.S. especially, the screen lures us into what is ideal. I don’t mean fake, since it has truth and love in it, but it is never true to what is. The song “Count Your Blessings” ends up with sweetness rather than actually being sweet. It is strange, isn’t it? It is a song about vulnerability sung by people who can’t seem to manage their own vulnerability, at least in real life. So in that sense it becomes an anti-vulnerability song we are supposed to swallow even if we don’t have the blessings. We use it to salve the vulnerability we can’t face when the lights are on.

We may have a little “Aww. That’s sweet” feeling (and then immediately mock it) but we don’t have the real sense of resting in real comfort. Accepting that idealized sweetness as real seems to actually blunt our receptors for truly being blessed. Maybe it is comfort porn. The love we get  in real life is not as ideal as what characters are having on screen (or Instagram).

“Count Your Blessings” is only 2:42 minutes long! In that brief time we get a little taste of blessingness performed with Bingness and Rosemaryness, which I kind of like. Like I said, it is a pleasant earworm. But I would hate to live off it! By this time, the postmoderns have effectively deconstructed all that and exposed every dark underbelly available, anyway, so we probably get only a minute’s worth of the sweetness. What is left?

Maybe people will go with a relationship with God through Jesus, or though whatever preliminary means they discern. The real stuff is better. And it’s left when all the idealizations have been exposed as such.

A psalm for St. Stephen Day

Poetry
Stoning of Saint Stephen, altarpiece of San Giorgio Maggiore, Venice, by Jacopo & Domenico Tintoretto

Oh, Stephen. You would not shut up.
People skip your chapter in Acts
because it is too long.
They can tell you don’t care;
you just don’t care if you get killed,
get killed like Jesus, your mentor,
sure you will see heaven open up if you die
just like he rose before you.

Oh, we want you people to shut up.
We already have your death day in a dead week,
overshadowed by new fat and football games.
We can’t even remember who all those Steves
are named after and haven’t read Acts in ages,
or we would see all the believers who said nothing
while you were getting heated up then stoned cold.

Oh, they wanted you to shut up.
They dreaded what anyone with half a brain
could see coming, saw rocks on their heads.
They knew you were sealing eternity for thousands,
messing up car payments and frightening Mom.
They regretted not having things in order:
a go bag, a will, a trust for the kids,
a DNR at Jerusalem General.
Soon Philip would be transporting
and talking to the Queen of Sheba’s eunuch.
The whole world would be turning upside down
right when the kids were enjoying their new toys.

Cassidy Hutchinson would have looked at you
and suddenly her tongue would loosen.
The women who took down Weinstein
would have looked at each other and agreed,
“The risk is worth it, to infinity and beyond.”
The actor Zelenskyy would go to Bakhmut
and get a flag for Pelosi, who stood up for gays
when it could still cost a career.

Just when you think martyrs are in species collapse
a Chinese phone mechanic decides enough is enough
or Salvadoran women end a war.
Most recent weeks, our faith ecosystem
feels flattened by a bomb cyclone of unbelief,
a blizzard of Blizzards, a terror of inflation or Elon Musk,
an Amazon full of cattle delivering a heatwave overnight.
We avoid it all hard; it’s our last superpower.

Then some Stephen stands up, won’t shut up.
John Lewis gets his head bashed in
and we reflexively hold our own again.
But his courage, her courage, that courage of whoever you are
ripples across the stony, stoned landscape,
and I find myself ready to visit a jail,
talking to strangers I can barely understand,
looking for a way to fuel lost causes, transported,
writing new chapters that might not be read,
risking being dismissed as archaic,
irrelevant, unprofitable, out of order.
Oh Stephen, you will get us all killed,
or you’ll get the world recreated.

A bus full of dogs — Part 4

Fiction

Every year I write a Christmas story to share with the family. This year I decided to “go Dickens” and publish it in installments. So here is part four of four parts for the fourth Sunday of Advent. I hope you enjoy it. 

Part One – Joseph wanted to sit in his big new room and toss shoes, but mom and dad were dragging him into Christmas because the grandparents were coming – and expecting a story.
Part Two – The Bible and his Canterbury story open him up to respond positively to Gabe’s invitation. Then the dog eats his story and his sister completes hers.
Part Three — Joseph has a terrible day but goes to the party anyway where he meets a nice girl. Then mom and dad show up.

Joseph had a long ride home and an even longer night. His mother was beside herself when he could not be found. And when she got into the safety of her own home, Dad could no longer restrain her out-of-body experience. Joseph had very little to say. He was caught red-handed and was fully humiliated. His parents picked him up at the party, which someone was sure to have seen. So much for Mary Jo and so much for ever being invited somewhere again. At the moment, his mother’s distress meant very little, since nothing bad had really happened. He was fine, sober, and back in custody.

He slept like a rock. But he woke up with a start before anyone screamed or nudged him. He looked around his room by the light of the neighbor’s floodlight and could not immediately remember where he was. It all seemed a bit new. He got up and took a shower, which he never did in the morning because he never had time. He got dressed and penitentially opened up another box to unload.

Soon Dad came in and Joseph looked at him with a with an almost-smile, like a tentative dog. His story-eating dog had followed him up the stairs and was much less tentative. He scratched her ears while Dad said, “I’m taking the day off and so are you. You are in English class all day. Finish your story and bring it to me before dinner.”

He could not remember much about his previous, dog-eaten story. At this point it seemed pretty dumb anyway. But anything he came up with today was bound to be dumb because he was dumb and everyone was stupid and his whole life was stupid. Nevertheless, he knew his father was going to make this work for his mother, who was apparently forbidden to talk to him just now, which was good. So he decided since nothing was going to work out anyway, he might as well just do whatever. By 3:30 he had two pages to give to Dad. He fell asleep. It was already dark when Dad came in. “JoJo wake up,” he gently whispered and nudged him.

He rolled over and told him, “It’s on the desk.”

So Dad went to the desk, sat down and started to read. “I am not sure I can see the pencil that clearly” — which meant he couldn’t read his handwriting or figure out what was written over the eraser smudges. “So I am going to read it out loud so you can correct me.” It was awkward not to get yelled at.

Joseph said, “OK,” took a breath, and sat on the edge of his bed. Dad read with as much expression as he could.

A Bus Full of Dogs

It was the second-to-last day before Christmas break and the bus was loading up for the rowdy ride to school. When the driver opened the door, dogs burst through in their school uniforms. The uniform fit German Shepherds well. Bull Dogs looked like bulldogs in it. And nothing fit Chihuahuas. Pomeranians refused to wear it at all and just came in naked fur, thinking they looked marvelous, which always got them in trouble, but you try to tell them what to do.

One dog got on the bus last, as usual. Nobody knew what kind of dog he was and neither did he. He was one of those dogs. He had giant paws from some ancestor and a skinny hindquarter from another. His uniform fit him OK, but nobody cared because they never really looked at him anyway.

Jesus shut the door behind him. Jesus was driving the bus because it was Christmas and he wanted the ride to be special.

The last dog had to sit by the drooling St. Bernard no one else would sit by because she was too big and could not resist licking. She did not resist this day either.

The dogs were very excited for the second-to-last day. Several had bits of Christmas paper stuck on their mouths where they had already been gnawing on presents. Others had cinnamon on their breath from stealing cookies off cooling racks.

Who knows how these things happen? But at one point a Pit Bull leaped from his seat in the back of the bus and latched on to a Poodle’s ear. She shrieked with such terror that everyone started barking and other dogs started biting. A Rottweiler pulled out a sword and stabbed a Russian Wolfhound. A Bloodhound and a Huskie began to howl together.

The bus began to swerve as Jesus tried to see what was going on in his big rearview mirror. He slammed on the brakes and all the dogs tumbled somewhere and looked up at him, dazed. He stood at the front of the bus facing them with his arms raised. “Peace. Be still.”

Every dog who saw him had eyes that swirled around like the teacups in Fantasyland. There was no more barking. It was like they got a shot of something before an operation.

The only dog that didn’t see him was the last dog. He was laying under a seat, half-conscious. The giant St. Bernard had immediately pounced on him when the fight started. He thought she might have broken his ribs. He tried to get somewhere, but someone grabbed on to his tail. Just as he jerked it out of their jaws, he head-butted a Pug who was flying overhead. He fell to the floor, dazed, and crawled under a seat.

That’s where he was when the bus stopped and Jesus said, “You can get off. Merry Christmas.” As the dogs filed off obediently, tails between their legs, Jesus kept saying, “Father forgive them because they don’t know they’re barking up the wrong tree,”  which their own fathers had already warned them not to do.

The last dog was too afraid and too dizzy to get off the bus. He was afraid of Jesus too. So he just stayed under the seat. When Jesus took the bus back to the bus lot, he was still there when he locked the door. He got up and peaked around the little barrier by the steps to look at him walking away like Gandalf, talking to the sky and going wherever Jesus goes. He went back under his seat because he didn’t know what else to do. He went to sleep.

The next day it was still dark when he heard the bus door open. He got startled and hit his head on the bottom of the seat. Jesus heard it ding and said, “Who’s there?” The last dog said nothing. “I can hear you breathing,” Jesus said. “I basically know everything, you know.” The last dog stayed hidden. “I can smell you. I know exactly how you smell.” The last dog looked at his paws and shivered. Jesus got down on all fours and went sniffing along the bus floor until he got to his row. He slowly turned his head and looked him right in the eyes. “At last, I have found you, Wonderdog,” he said.

For some reason, the Last Dog stopped shivering and his head stopped hurting.

 “You must be hungry,” Jesus said. “I made cinnamon rolls for 5000 dogs one time. You probably heard about that.”   

 The End

Dad sat for a minute and breathed kind of funny. It felt like a long time. He rubbed his eye. Joseph thought he might have to write the story over.

He finally looked up and said, “I hope this is the first of many stories you tell, JoJo. You are quite a wonder dog, son.”

 

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