Travel

SOMETIMES WE TRAVEL to get away and see something of the world. Sometimes we travel just to get away from ourselves. Sometimes we travel to convince ourselves that we are getting someplace.

The author of the Letter to the Hebrews lists a number of gadabouts like Noah and Abraham, Sarah and Jacob, and the footloose Israelites generally. He then makes the point that what they were really doing was "seeking a homeland," which they died without ever finding but never gave up seeking even so (Hebrews 11:14).

Maybe that is true of all of us. Maybe at the heart of all our traveling is the dream of someday, somehow, getting Home.

-Originally published in Wishful Thinking and later in Beyond Words

Transfiguration

"HIS FACE SHONE like the sun," Matthew says, "and his garments became white as light." Moses and Elijah were talking to him. There was a bright cloud overshadowing him and out of it a voice saying, "This is my beloved son, with whom I am well pleased; listen to him." The three disciples who witnessed the scene "fell on their faces, and were filled with awe" (Matthew 17:1-6).

It is as strange a scene as there is in the Gospels. Even without the voice from the cloud to explain it, they had no doubt what they were witnessing. It was Jesus of Nazareth all right, the man they'd tramped many a dusty mile with, whose mother and brothers they knew, the one they'd seen as hungry, tired, and footsore as the rest of them. But it was also the Messiah, the Christ, in his glory. It was the holiness of the man shining through his humanness, his face so afire with it they were almost blinded.

Even with us something like that happens once in a while. The face of a man walking with his child in the park, of a woman baking bread, of sometimes even the unlikeliest person listening to a concert, say, or standing barefoot in the sand watching the waves roll in, or just having a beer at a Saturday baseball game in July. Every once and so often, something so touching, so incandescent, so alive transfigures the human face that it's almost beyond bearing.

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

Tourist Preaching

ENGLISH-SPEAKING TOURISTS abroad are inclined to believe that if only they speak English loudly and distinctly and slowly enough, the natives will know what's being said even though they don't understand a single word of the language.

Preachers often make the same mistake. They believe that if only they speak the ancient verities loudly and distinctly and slowly enough, their congregations will understand them.

Unfortunately, the only language people really understand is their own language, and unless preachers are prepared to translate the ancient verities into it, they might as well save their breath.

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

Touch

I HEAR YOUR WORDS. I see your face. I smell the rain in your hair, the coffee on your breath. I am inside me experiencing you as you are inside you experiencing me, but the you and the I themselves, those two insiders, don't entirely meet until something else happens.

We shake hands perhaps. We pat each other on the back. At parting or greeting, we may even go so far as to give each other a hug. And now it has happened. We discover each other to be three-dimensional, solid creatures of reality as well as dimensionless, airy creators of it. We have  an outside of flesh and bone as well as an inside where we live and move and have our being.

Through simply touching, more directly than in any other way, we can transmit to each other something of the power of the life we have inside us. It is no wonder that the laying on of hands has always been a traditional part of healing or that when Jesus was around, "all the crowd sought to touch him" (Luke 6:19). It is no wonder that just the touch of another human being at a dark time can be enough to save the day.

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

Toleration

TOLERATION is often just indifference in disguise.

"It doesn't matter what religion you have as long as you have one" is apt to mean really, "I couldn't care less whether you have one or not."

If it means what it says, the question arises about a religion that demands, say, that firstborn children be fed to the crocodiles to ensure a good harvest. Somewhere lines have to be drawn. Sometimes it's not so easy to draw them.

Buddhism says, "Those who love a hundred have a hundred woes. Those who love ten have ten woes. Those who love one have one woe. Those who love none have no woe." Christianity says, "Whoever does not love abides in death" (1 John 3:14). The trouble is that each speaks a different kind of truth. If you choose for one as the truer and more profound of the two, then you choose against the other, granting it only a kind of proximate validity. Thus toleration must be limited in the interests of honesty.

It is sometimes argued that in our society the young should not be taught about Christianity. They should be taught about all religions. That is like saying they should be taught comparative linguistics before they have mastered English grammar.

It is sometimes argued that no religion of any kind should be taught in schools. The name of God should not be mentioned, prayers should not be prayed, religious holidays should not be observed—all of this to avoid in any way indoctrinating the young. This is itself, of course, the most powerful kind of indoctrination, because it is the most subtle and for that reason the hardest for the young or anybody else to defend themselves against. Given no reason to believe that the issue of God has any importance at all, or even exists as an issue, how can anybody make an intelligent decision either for God or against?

My wife went to a college in the fifties that was so tolerant religiously that it wouldn't allow an ordained minister to conduct an informal discussion group on the campus.

-Originally published in Wishful Thinking and later in Beyond Words