Truly Ourselves

THE FACE OF JESUS is a face that belongs to us the way our past belongs to us. It is a face that we belong to if only as to the one face out of the past that has perhaps had more to do with the shaping of our present than any other. According to Paul, the face of Jesus is our own face finally, the face we will all come to look like a little when the kingdom comes and we are truly ourselves at last, truly the brothers and sisters of one another and the children of God.  

-Originally published in The Faces of Jesus

"Though He Dies"

AND FINALLY THERE was Lazarus, the friend from Bethany whom he loved and whose sisters he loved. When word was brought to him that Lazarus was ill, he said, "This illness is not unto death," and when on the contrary it killed him, Jesus was still able to speak words which his followers to this day treasure as among the most precious he ever spoke: "I am the resurrection and the life; he who believes in me, though he dies, yet shall he live, and whoever lives and believes in me shall never die." But when he went to Bethany and actually faced the sisters in their terrible grief, he could find for the moment no more such brave and hopeful words. "He was deeply moved in spirit," the evangelist writes, and then that shortest, bluntest verse in the entire New Testament: "Jesus wept." 

If we could understand all that lay behind those tears, we would understand much about him, more maybe than it is well for us to understand; but to the degree that he was, whatever else, a human being like ourselves, we can understand at least something. It was presumably the naked fact itself that staggered him there in Bethany—death not as a distant darkness that his great faith was light enough to see him through; death not as a universal condition; but death as this death and darkness which he saw written across the swollen faces of the two women who stood there before him. Whatever Jesus may at other moments have seen as rising bright as hope beyond it, at this particular moment death was a darkness he had no heart to see beyond. Maybe it was more than that. "Could not he who opened the eyes of the blind have kept this man from dying?" some of the bystanders muttered in his hearing. It is hard not to believe that in the abyss of his being Jesus was asking himself the same dark question.  

-Originally published in The Faces of Jesus

Chanting

IT IS A FORM of high-church Popery that is supposed to set mainline Protestant teeth on edge. It shouldn't. 

Words wear out after a while, especially religious words. We've said them so many times. We've listened to them so often. They are like voices we know so well we no longer hear them. 

When a prayer or a psalm or a passage from the Gospels is chanted, we hear the words again. We hear them in a new way. We remember that they are not only meaning but music and mystery. The chanting italicizes them. The prose becomes poetry. The prosaic becomes powerful. 

Of course chanting wears out after a while too.  

-Originally published in Whistling in the Dark

You

IN THE BOOK OF Genesis the first word God speaks to a human being is you (Genesis 2:15), and in the book of Revelation, the last word a human being speaks in effect to God is "Come, Lord Jesus!" which is to say "Come, you!" (Revelation 22:20). 

It is possible that the whole miracle of Creation is to bridge the immeasurable distance between Creator and Creature with that one small word, and every time human beings use it to bridge the immeasurable distances between one another, something of that miracle happens again.  

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

God

THERE MUST BE A God because (a) since the beginning of history the most variegated majority of people have intermittently believed there was; (b) it is hard to consider the vast and complex structure of the universe in general and of the human mind in particular without considering the possibility that they issued from some ultimate source, itself vast, complex, and somehow mindful; (c) built into the very being of even the most primitive man there seems to be a profound psychophysical need or hunger for something like truth, goodness, love, and—under one alias or another—for God himself; and (d) every age and culture has produced mystics who have experienced a Reality beyond reality and have come back using different words and images but obviously and without collusion describing with awed adoration the same Indescribability. 

Statements of this sort and others like them have been advanced for several thousand years as proofs of the existence of God. A twelve-year-old child can see that no one of them is watertight. And even all of them taken together won't convince anybody unless his predisposition to be convinced outweighs his predisposition not to be. 

It is as impossible to prove or disprove that God exists beyond the various and conflicting ideas people have dreamed up about him as it is to prove or disprove that Goodness exists beyond the various and conflicting ideas people have dreamed up about what is good. 

It is as impossible for man to demonstrate the existence of God as it would be for even Sherlock Holmes to demonstrate the existence of Arthur Conan Doyle. 

All-wise. All-powerful. All-loving. All-knowing. We bore to death both God and ourselves with our chatter. God cannot be expressed but only experienced. 

In the last analysis, you cannot pontificate but only point. A Christian is one who points at Christ and says, "I can't prove a thing, but there's something about his eyes and his voice. There's something about the way he carries his head, his hands, the way he carries his cross—the way he carries me."  

-Originally published in Wishful Thinking