Myth

THE RAW MATERIAL of a myth, like the raw material of a dream, may be something that actually happened once. But myths, like dreams, do not tell us much about that kind of actuality. The creation of man, Adam and Eve, the Tower of Babel, Oedipus—they do not tell us primarily about events. They tell us about ourselves. 

In popular usage, a myth has come to mean a story that is not true. Historically speaking that may well be so. Humanly speaking, a myth is a story that is always true.  

-Originally published in Wishful Thinking

Wishful Thinking

CHRISTIANITY IS mainly wishful thinking. Even the part about Judgment and Hell reflects the wish that somewhere the score is being kept. 

Dreams are wishful thinking. Children playing at being grown-up is wishful thinking. Interplanetary travel is wishful thinking. 

Sometimes wishing is the wings the truth comes true on. 

Sometimes the truth is what sets us wishing for it.  

-Originally published in Wishful Thinking

Holocaust

IT IS IMPOSSIBLE to think about it. It is impossible not to think about it. Nothing in history equals the horror of it. There is no way to imagine it. There is no way to speak of it without diminishing it. Thousands upon thousands of them were taken away in Nazi Germany during the Second World War. They were gassed. Their corpses were burned. Many were old men. Many were small children. Many were women. They were charged with nothing except being Jews. In the end there were apparently something like six million of them who died, six thousand thousands. 

Anyone who claims to believe in an all-powerful, all-loving God without taking into account this devastating evidence either that God is indifferent or powerless, or that there is no God at all, is playing games. 

Anyone who claims to believe in the inevitable perfectibility of the human race without taking this into account is either a fool or a lunatic. 

That many of the people who took part in the killings were professing Christians, not to mention many more who knew about the killings but did nothing to interfere, is a scandal which the Church of Christ perhaps does not deserve to survive. 

For people who don't believe in God, suffering can be understood simply as part of the way the world works. The Holocaust is no more than an extreme example of the barbarities that human beings have been perpetrating on each other since the start. For people who do believe in God, it must remain always a dark and awful mystery. 

If Love itself is really at the heart of all, how can such things happen? What do such things mean? The Old Testament speaks of the elusive figure of the Suffering Servant who though "despised and rejected of men" and brutally misused has nonetheless willingly "borne our griefs and carried our sorrows" and thereby won an extraordinary victory in which we all somehow share (Isaiah 52:13-53:12). The New Testament speaks of the Cross, part of whose meaning is that even out of the worst the world can do, God is still able to bring about the best. 

But all such explanations sound pale and inadequate before the gas chambers of Buchenwald and Ravensbrück, the ovens of Treblinka.  

-Originally published in Whistling in the Dark

Out of the Silence

THE PREACHER PULLS the little cord that turns on the lectern light and deals out his note cards like a riverboat gambler. The stakes have never been higher. Two minutes from now he may have lost his listeners completely to their own thoughts, but at this minute he has them in the palm of his hand. The silence in the shabby church is deafening because everybody is listening to it. Everybody is listening including even himself. Everybody knows the kind of things he has told them before and not told them, but who knows what this time, out of the silence, he will tell them?  

Let him tell them the truth. Before the Gospel is a word, it is silence. It is the silence of their own lives and of his life. It is life with the sound turned off so that for a moment or two you can experience it not in terms of the words you make it bearable by but for the unutterable mystery that it is. Let him say, "Be silent and know that I am God, saith the Lord" (Psalm 46:10). Be silent and know that even by my silence and absence I am known. Be silent and listen to the stones cry out. 

Out of the silence let the only real news come, which is sad news before it is glad news and that is fairy tale last of all. The preacher is not brave enough to be literally silent for long, and since it is his calling to speak the truth with love, even if he were brave enough, he would not be silent for long because we are none of us very good at silence. It says too much. So let him use words, but, in addition to using them to explain, expound, exhort, let him use them to evoke, to set us dreaming as well as thinking, to use words as at their most prophetic and truthful, the prophets used them to stir in us memories and longings and intuitions that we starve for without knowing that we starve. Let him use words which do not only try to give answers to the questions that we ask or ought to ask but which help us to hear the questions that we do not have words for asking and to hear the silence that those questions rise out of and the silence that is the answer to those questions. Drawing on nothing fancier than the poetry of his own life, let him use words and images that help make the surface of our lives transparent to the truth that lies deep within them, which is the wordless truth of who we are and who God is and the Gospel of our meeting.  

-Originally published in Telling the Truth

Finding the Words

AT THE LEVEL OF words, what do they say, these prophet-preachers? They say this and they say that. They say things that are relevant, lacerating, profound, beautiful, spine-chilling, and more besides. They put words to both the wonder and the horror of the world, and the words can be looked up in the dictionary or the biblical commentary and can be interpreted, passed on, understood, but because these words are poetry, are image and symbol as well as meaning, are sound and rhythm, maybe above all are passion, they set echoes going the way a choir in a great cathedral does, only it is we who become the cathedral and in us that the words echo.  

Ethically, politically, religiously, the prophets say what they ought to say, to use Shakespeare's phrase again, but beyond and even more crucial than that they say what they feel in a language that even across all the centuries and through all the translations and mistranslations causes us to feel them, too. At their most truly prophetic they speak things that my guess is that even they themselves did not entirely understand because they are things that are of truth itself rather than of particular truths, truth itself which cannot finally be understood but only experienced. It is the experience that they stun us with, speaking it out in poetry which transcends all other language in its power to open the doors of the heart. The man of sorrows and acquainted with grief. The one with the cauliflower ear and the split lip. By whose swollen eye and ruptured spleen we are somehow healed. Who can put a word to him and who needs to? They simply hold him up to our gaze. At their most poetic and powerful they do not say something as much as they make something happen. 

-Originally published in Telling the Truth