Monday, Easter Monday

It’s the kind of spring morning that confuses itself with early fall. Hardly knowing its place or mode of presentation…it asks, “Should I be about receding or resurrecting?” And I with it, ask, what’s my place in this brown-grass-beside-cracked-sidewalk day?

Out of habit I’ve pointed myself to a door and a desk, but eight blocks is a long way on a morning such as this, and I’m disoriented. Where to find direction? The sky is closed for reading, its entrails sealed behind a splotchy blue grey hide. The cards falling from my sleeve are all jokers. And no tea leaves have escaped their perforated cells to rest on the bottom of cups. Where are the signs, my signs?

Yesterday I saw them and knew my place. Yesterday I felt somehow adjusted–kneeling beside a man bulky from folds of clothes, who smelled street-sour, and whose fingers were black from removing tobacco from butts. He came in half way through the Easter liturgy, sat down and rolled a cigarette, joining the six of us for the early service. When it was time, he was first at the eucharist rail and I steered toward him, lowering myself beside his already kneeling frame. He had the face of a pugilist…a George Chuvalo with long thick grey hair, stiff from dust.

The lot of us–an older man in a suit, a smartly-dressed business woman, an elderly woman with a broach, a middle-aged woman in flowered blouse, and a younger man in blue jeans who knew his way around the Book of Common Prayer– lined up like robins, mouths open, waiting for a wafer, some wine and over our heads, the sign. When Eucharist was done the man got up and not waiting for any closing hymns or prayers, walked out of the sanctuary, presumably through the front doors to light up his cigarette. Maureen, the presiding priest, thanked me for coming and I walked out, my way marked for me by a small wooden table covered with flowers in bloom.

Today the only things blooming are indoor daffodils on a counter beside a cash register. And the only thing holding them up is hairspray. They will have to do.

A kind of Easter poem

The following poem was written in response to a friend's far more clever poem. (See Holy Hangover comments.) In the likely event that my poem fails, an upcoming article will hopefully give it some crutches. 

Osiris, Isis, Horus
shrouded in sacred awe
and swollen footed Oedipus
bearing our hidden flaw

You god's of death and life
phantasmic transformation
upon the canvass of strife
once goats, now exaltation

Yet flung among antiquity
is Jesus' low-brow myth
while crude and poor symbolically
are victims revealed herewith

O Adonis, child eternal
shield us from place and time
since before myth was ritual
but first came our crime

Technorati Tags: Myth, Osiris, Isis, Horus, Oedipus, Scapegoating

Good Friday and Racism

The conjunction of Good Friday and the International Day for the Elimination of Racial Discrimination is appropriate. Racism, like discrimination of all kinds, is a symptom of the soul-sickness that was finally and forever uncovered by Good Friday. This “original sin,” our primal brokenness, has to do with our distorted desire (Girard) and our deeply sensed existential lack (Kierkegaard). A lack we attempt to slake through acquisition and self-elevation (twisted desire). That’s the abstract.

Here’s the personal: Good Friday is not about a vicarious substitution that saves me from a wrathful God. (The only wrath going on in the Easter story is ours.) It’s about a shot to the heart that cracks open my habit of trying to fill my “lack of peace,” my lack of self, by stepping on someone else. And concordantly, it’s about my willingness to be co-opted by any movement, club, church, campaign, crowd, that defines itself on the basis of being not like some other group, and so lifts me, by virtue of my belonging to it, to a status above the fray and field. A status that I cling to through violence, if necessary. Violence of any form that I’ll always have a way of justifying, “redeeming.”

racial_illustration This day, designated by the UN to focus on the problem of racism, I just discovered, marks a horrendous event that took place on March 21, 1960 in Sharpeville, South Africa, where 69 peaceful demonstrators were killed during a protest against apartheid.

Here was a case where societal disintegration–the fomentation inherent in apartheid–was resolved through the identification and killing of a chosen victim, (the group of peaceful protesters). Beyond instilling fear through a show of force it was hoped that the killing would reinforce and re-form the social unanimity and cohesion of the National Party and the white populace. In fact it was the beginning of the end of apartheid.

Whether we acknowledge it or not, the reason this kind of scapegoating no longer works is because of the Easter event. The redemptive violence on Good Friday is of the same order as that of racism. But because of Easter the justifications for racism and discrimination of any form fail. The “victim” is now visible.

And if the victim can no longer be hidden through justification we are without excuse if we refuse to do nothing. And so Good Friday also exposes our refusal to grow, or our acquiescence to immaturity within the shelter of a non-growing group–the same group that also shields us from the knowledge of our immaturity.

Good Friday invites us to grow. The Easter event asks us discard our notion that creation is a completed event in the distant past and instead see creation as an ongoing event in the present where we are continually being called into a great forgiving and creative love.

Holy Hangovers

It’s holy week. Here are some of the holy hangovers many of us used to live with:

That God is not concerned with our happiness…only desires our holiness. But how is a desire for joy and happiness opposed to holiness? Maybe…God wants our happiness more than our holiness. Somehow I’d sooner want my kids to be happy than holy. Maybe happiness is holiness. Maybe the dichotomy is false.

That holiness has a certain face.  But I know some ordinary and some rather ribald people who have an inner light I’d call holy. I’ve met them and they are all generous. Some live on the street, some work in office towers. Some publish heavy equipment magazines. Many of them are mothers. Yes, some preach but you couldn’t call it that.

holiness preacherThat holiness is being set apart for God’s purpose. Or as one Christian apologist has said, “Holiness is itself a drawing of a boundary around that which is uniquely associated with God.”  Oh, now here’s a dangerous one! A kind of hyper-sacred-profane-dualism with the inference that God’s purposes are obvious. The unholy thing here is the idea that some created things are holy, uniquely having to do with God, and the rest is refuse…outside of God’s sphere. How many people-divisions has this spawned?

It’s holy eon, please enjoy everything, but pick up after yourself.