Nave

THE NAVE IS THE CENTRAL PART of the church from the main front to the chancel. It's the part where the laity sit, and in great Gothic churches it's sometimes separated from the choir and clergy by a screen. It takes its name from the Latin navis, meaning "ship," one reason being that the vaulted roof looks rather like an inverted keel. A more interesting reason is that the church itself is thought of as a ship or Noah's ark. It's a resemblance worth thinking about.

In one as in the other, just about everything imaginable is aboard, the clean and the unclean both. They are all piled in together helter-skelter, the predators and the prey, the wild and the tame, the sleek and beautiful ones and the ones that are ugly as sin. There are sly young foxes and impossible old cows. There are the catty and the piggish and the peacock-proud. There are hawks and there are doves. Some are wise as owls, some silly as geese; some meek as lambs and others ravening wolves. There are times when they all cackle and grunt and roar and sing together, and there are times when you could hear a pin drop. Most of them have no clear idea just where they're supposed to be heading or how they're supposed to get there or what they'll find if and when they finally do, but they figure the people in charge must know and in the meanwhile sit back on their haunches and try to enjoy the ride.

It's not all enjoyable. There's backbiting just like everywhere else. There's a pecking order. There's jostling at the trough. There's growling and grousing, bitching and whining. There are dogs in the manger and old goats and black widows. It's a regular menagerie in there, and sometimes it smells to high heaven like one.

But even at its worst, there's at least one thing that makes it bearable within, and that is the storm without—the wild winds and terrible waves and in all the watery waste, no help in sight.

And if there is never clear sailing, there is at least shelter from the blast, a sense of somehow heading in the right direction in spite of everything, a ship to keep afloat, and, like a beacon in the dark, the hope of finding safe harbor at last.

-Originally published in Whistling in the Dark and later in Beyond Words

Nature

AN UNNATURAL MOTHER means one who doesn't behave the way mothers are supposed to behave, and a natural affection is the kind of affection that's right on the mark, unlike the other kinds that make respectable flesh crawl just to think about them. When somebody does or is asked to do something abominable, you can say that it is against nature because nature is not abominable. Natural foods, natural colors, natural flavors, the natural look, and so on are currently the advertising industry's highest endorsement. The idea of Mother Nature represents the same view of things—nature as nurturing, pure, beneficent, on the side of the good.

Unfortunately, Adam and Eve took nature with them when they fell. You've only to look at the sea in a November gale. You've only to consider the staggering indifference of disease, or the field at Antietam, or a cook boiling a lobster, or the statistics on child abuse. You've only to remember your own darkest dreams.

But the dream of Eden is planted deep in all of us too. A parade of goldenrod by the road's edge. The arc of a baseball through the summer sky. The way a potter's hand cradles the clay. They all cry aloud of the might-have-been of things, and the may-be-still.

-Originally published in Whistling in the Dark and later in Beyond Words

Nathaniel

PHILIP COULD HARDLY WAIT to tell somebody, and the first person he found was Nathaniel. Ever since Moses they'd been saying the Messiah was just around the corner, and now, by God, if he hadn't finally turned up. Who would have guessed where? Who would have guessed who?

"Jesus of Nazareth," Philip said. "The son of Joseph." But he could hear his words fall flat even as he was saying them. It wasn't as if he'd said it was the head rabbi or somebody.

"Can anything good come out of Nazareth?" Nathaniel said. Or Podunk maybe? Brooklyn?

Philip told him to come take a look for himself then, but Jesus got a look at Nathaniel first as he came puffing down the road toward him, nearsighted and earnest, with his yarmulke on crooked, his dog-eared Torah under his arm.

"Behold, an Israelite indeed, in whom is no guile," Jesus said. Nathaniel was sweating like a horse. His thick specs were all fogged up. His jaw hung open. He said, "How do you know me?" His astonishment made him stammer.

"Before Philip called you," Jesus said, "when you were under the fig tree, I saw you."

It was all it took apparently. "Rabbi!" Nathaniel's long black overcoat was too tight across the shoulders and you could hear a seam split somewhere as he made an impossible bow. "You are the Son of God," he said. "You are the King of Israel."

"Because I said I saw you under the fig tree, do you believe?" Jesus said. There was more to it than parlor tricks. He said, "You shall see greater things than these." But all Nathaniel could see for the moment, not daring to look up, were his own two shoes, pigeon-toed in the dust."

You will see heaven opened," he heard Jesus say, "the angels of God ascending and descending upon the Son of man." When Nathaniel decided to risk a glance, the sun almost blinded him.

What Nathaniel did see finally was this. It was months later, years. One evening he and Peter and a few of the others took the boat out fishing. They didn't get a nibble between them but stuck it out all night. It was something to do anyway. It passed the time. Just at dawn, in that queer half-light, somebody showed up on the beach and cupped his mouth with his hands. "Any luck?" The answer was no in more ways than one, and they said it. Then give it another try, the man said. Reel in the nets and cast them off the starboard side this time. There was nothing to lose they hadn't lost already, so they did it, and the catch had to be seen to be believed, had to be felt, the heft of it almost swamping them as they pulled it aboard.

Peter saw who the man was first and heaved himself overboard like a side of beef. The water was chest-high as he plowed through it, tripping over his feet in the shallows so he ended up scrambling ashore on all fours. Jesus was standing there waiting for him by a little charcoal fire he had going. Nathaniel and the others came ashore, slowly, like men in a dream, not daring to speak for fear they'd wake up. Jesus got them to bring him some of their fish, and then they stood around at a little distance while he did the cooking. When it was done, he gave them the word. "Come and have breakfast," he said, and they all came over and sat down beside him in the sand.

Nathaniel's name doesn't appear in any of the lists of the twelve apostles, but there are many who claim he was also known as Bartholomew, and that name does appear there. It would be nice to think so. On the other hand, he probably considered it honor enough just to have been on hand that morning at the beach, especially considering the unfortunate remark he'd made long ago about Nazareth.

They sat there around the fire eating their fish with the sun coming up over the water behind them, and they were all so hushed and glad and peaceful that anybody passing by would never have guessed that, not long before, their host had been nailed up on a hill outside the city and left there to die without a friend to his name.

John 1:43-51; 21:1-14

-Originally published in Peculiar Treasures and later in Beyond Words

Nathan

JUST ABOUT EVERY KING seems to have had a prophet to help keep him honest. Saul had Samuel, Ahab had Elijah, Hezekiah had Isaiah, Jehoiakim and Zedekiah seem to have shared Jeremiah, and so on. King David was the one who had Nathan. There is nothing of Nathan's in writing so it's impossible to grade him on literary skill, but when it comes to the ability to be a thorn in the king's flesh, he gets a straight A. The best example is, of course, the most famous.

David had successfully gotten rid of Uriah the Hittite by assigning him to frontline duty, where he was soon picked off by enemy snipers. After a suitable period of mourning, David then proceeded to marry Uriah's gorgeous young widow, Bathsheba. The honeymoon had hardly started rolling before Nathan came around to describe a hardship case he thought David might want to do something about.

There were these two men, Nathan said, one of them a big-time rancher with flocks and herds of just about everything that has four legs and a tail and the other the owner of just one lamb he was too soft-hearted even to think about in terms of chops and mint jelly. He had it living at home with himself and the family, and he got to the point where he even let it lap milk out of his own bowl and sleep at the foot of his bed. Then one day the rancher had a friend drop in unexpectedly for a meal and, instead of taking something out of his own overstuffed freezer, he got somebody to go over and commandeer the poor man's lamb, which he and his friend consumed with a garnish of roast potatoes and new peas.

When Nathan finished, David hit the roof. He said anybody who'd pull a stunt like that ought to be taken out and shot. At the very least he ought to be made to give back four times what the lamb was worth. And who was the greedy, thieving slob anyway, he wanted to know."Take a look in the mirror the next time you're near one," Nathan said. It was only the opening thrust. By the time Nathan was through, it was all David could do just to pick up the receiver and tell room service to get a stiff drink up to the bridal suite.

2 Samuel 12:1-15

-Originally published in Peculiar Treasures and later in Beyond Words

Narcotics

WHETHER THEY MAKE YOU FEEL SILLY or dreamy or bursting with cosmic energy, whether they induce euphoria or hallucinations, whether they give you a sense of being all-powerful and all-knowing or a sense of drifting through space like the dawn, all narcotics offer you a temporary reprieve from reality. Needless to say, that's what makes narcotics in particular and drugs in general so addictive. Everybody wants out from time to time, and they provide a way. They provide an adventure. Most of all, maybe, they provide a vacation from being yourself.

It was Karl Marx who called religion the opiate of the masses, and the metaphor was not intended to be complimentary. Religion is only a way of making the poor forget the bitter reality of their life on earth by giving them pipe dreams of pie in the sky by and by. That's what Marx meant by his comparison, and the history of the church has frequently confirmed his analysis. There are other ways of comparing them, however.

For instance, whereas people who do drugs get a temporary reprieve from a reality they often find too hard to live with, religious people claim to find a new kind of life grounded in a Reality they find increasingly hard to live without. They claim also that, although narcotics may provide you with an adventure, the life of faith is an adventure in itself, because once you start out on that path, there's no telling where it may take you next.

Finally, they would say that if by dulling or sharpening or altering your senses you can get a vacation from being yourself, by coming to your senses you can little by little—often quite painfully at first, but more and more gratefully as time goes by—become yourself. That much of the pie, anyway, can be yours this side of the sky.

-Originally published in Whistling in the Dark and later in Beyond Words