advent journal: nothing new to say

When we came out of the restaurant, the air was raw – even people who know what real winter is would have shared my weather report. The wind was biting and we all braced ourselves as we walked to the car. We went out on a winter’s night because Reuben, my father-in-law, turned eighty today. We wanted to take him to Maggiano’s Little Italy because when we celebrated his seventieth we went to their restaurant in Boston, so we carried on the tradition, even in a different city.

But much has changed in ten years. And in the last two weeks.

Reuben’s Alzheimer’s appears to be picking up the pace of his disappearance, so these days of celebration and remembrance carry even greater significance. As we drove across town to the restaurant, he sang any number of songs that came to mind, beginning with his greatest hit, “Nothing Could Be Finer (Than To Be In Carolina),” and moving through much of Eddie Arnold’s catalog. When we got up from the pub table where they had us wait until our dinner table was ready, he took time to straighten all the chairs before he joined us. We asked questions about memories he can still find and he talked about growing up and going overseas in the Service. And then he effusively expressed his love for Rachel, his wife, and his eyes glistened and danced before they faded, once more, back into blankness. As we drove home, Ginger wished him happy birthday to remind him of why we were out in the cold and he began singing, “Happy birthday to me, happy birthday to me,” with great gusto.

My task before we left for dinner was to make a caramel cake, which has been rather elusive in the years before we moved to Durham. Around here, people actually know what that is. For those of you not from the South, let me say it will meet whatever sugar fix you have. I have tried several recipes over the years and Reuben has been gracious in eating them and enjoying them, but they were never the same as he remembered as a child. Today, thanks to whoever it is that writes Smitten Kitchen, I found a recipe that made the cake I have been looking for. We got home from our sojourn and finished the evening with a good shot of sugar infused with a lifetime of memories. He made it to eighty. We are all here together in Durham, along with the pups.

What we are living through doesn’t get fixed by following the Star.

Christmas will come, Christ will be born, and Reuben will still be disappearing. We will have to tell him it’s Christmas – more than once. And what it feels like for us to live through this year is not new ground. As many Christmases as there have been, there have been people living in pain, losing one another, wondering what difference it makes that unto us a Child is born – which is not as cynical or as hopeless as it sounds. Much of the hope is the resonance of woundedness: we are not the first. We stand in the lineage that begins with certain poor shepherds and winds its way through hospital halls and houses, down the days shared by friends and families who know life’s crushing load all too well.

And Mary brought forth a son who came to both redeem and resonate: God with us.

When I came up to write tonight, I had a song swirling inside me, which I subsequently found on Youtube and watched, cried, and sang along several times before I began typing. The song is Kathy Mattea’s “Where’ve You Been?” (written by Jon Venzer and Don Henry). It tells the story of a couple who were married sixty years before one began to disappear. The final verse says

claire soon lost her memory
forgot the names of family
she never spoke a word again
then one day they wheeled him in
he held her hand and stroked her hair
in a fragile voice she said
where've you been
I've looked for you forever and a day
where've you been
I'm just not myself when you're away

I get to this point in my posts and I think, “I’m saying the same things over and over.” I am pulled to repeat carols and Patty Griffin lyrics I have posted over and over, I come back to what it means to be community – together, and what it means that God climbed into our skin and joined the circle of woundedness and wonder. I find comfort in the repetition because it’s one of the ways I am drawn to resilience. I read T. S. Eliot’s “Journey of the Magi” and come to the lines where he says

All this was a long time ago, I remember,
And I would do it again, but set down
This set down
This:

And I can feel him banging those words on the desk, the repetition compelling me to pay attention and let the words make their indelible mark on my heart by tapping at it again and again.

One of the people with whom Reuben shares a birthday is Peter Buck of REM. They have also been victims of my repetition over the years because “Everybody Hurts” is a hymn, as far as I’m concerned.

when you think you've had too much
of this life well hang on
'cause everybody hurts
take comfort in your friends
everybody hurts
don't throw up your hands
oh no don't throw up your hands
if you feel like you're alone
no no no you are not alone

On this night when the dark and cold are deep inside, when the light in Reuben’s eyes flashed for a fading moment, and when all I know to do is to cling to those I love and words I know so that Christ will be born again in my time, I have nothing new to say. But what I have is enough.

Peace,
Milton

can I get a witness?

T. S Eliot’s amazing poem The Waste Land has found me twice in the last few days.

First, let me confess. I love the poem and I am moved by the poem, but I am far from understanding it. Still, it keeps coming after me. The first touch was at school, reading Robert Cormier’s novel, The Chocolate War, in which Jerry Renault, the young protagonist, tapes a poster in his locker that borrows a line he attributes to Eliot’s poem (I have since learned it is from "The Love Song of J. Alfred Prufrock):

Do I dare disturb the universe?

Jerry is trying to figure out his place in the universe, as well as working to discern whether the point is to stay under the radar or to make choices that offer a chance for more than one might reasonably expect out of life. I made mock ups of the poster, as it is described in the book, and handed them out to the class when we got to the chapter where it is mentioned. They looked as confused as I feel trying to make sense of Eliot’s Latin and German. I have more time with them.

The second instance was in my reading this afternoon of Mary Gordon’s Reading Jesus: A Writer's Encounter with the Gospels, which was a gift from my friend, Sonya. Part of what I liked about Gordon’s connection to the poem was that it grew out of a confusion of her own.

“These fragments I have shored against my ruins.” These words from Eliot’s Waste Land involved me in an interesting misreading that went on for several decades. I had habitually misread the plural “ruins” as the singuar “ruin.” I was shocked to find out what I had done, and not pleased with Eliot’s words: I preferred my own invention. I had interpreted the line to mean that the words were a preservation against personal ruin. But “ruins” suggests a public spectacle – like the Parthenon or the Acropolis – and what would be the point of shoring fragments against these colossal wrecks? Such an act becomes an act of witness rather than of self-preservation.

Gordon and Eliot know what Jerry is beginning to learn: when we disturb the universe we set things in motion we can neither predict nor control. Life is less cause-and-effect, in any sort of direct sense, and more of a Ray-Bradury-butterfly effect: who knows what comes of the choices we make other than every little move matters. I wrote a few words in the margin next to the last sentence of the paragraph as quickly as they came to me:

This is the watershed of Christianity in America.

At the risk of sounding too self-congratulatory, I think I may be on to something. Between pitches for the pledge drive this afternoon, I listened to some government official talk about the rising terror threats aimed at our nation. I don’t doubt that there are people in the world who want to do us harm and I also don’t doubt that cranking up the Fear Making Machine is good politics as the midterm elections draw near. Regardless of who is doing the mongering, the call to fear is the call to self-preservation: we must do what it takes to (God, I hate this phrase) “secure the Homeland.” Give up rights. Take away rights. Damn the torpedoes and the consequences. Forget talking softly and get something bigger than a big stick. The bottom line quickly becomes utilitarian, mercenary, and cynical. If self-preservation is our core value, the circle of those we can trust will only grow smaller, whether we’re talking about our country or our Church.

Till I read Gordon’s words, I had never thought of bearing witness as the opposite of self-preservation. When I saw the word “witness” in its context, I thought of the organization, Witness.org, which sums up its mission in the slogan, “See it. Film it. Change it.” For the last twenty years, they have been giving cameras to people in parts of the world no one sees so they can tell their stories in hopes, not of self-preservation, but of radical change.

Jesus kind of change. Gordon, again:

The radical challenge of Jesus: perhaps everything we think in order to know ourselves as comfortable citizens of a predictable world is wrong.

Much of the conversation in American Christianity has to do with how we save the church, or how we change the church. The conversation may be well intentioned yet it is a conversation centered in self-preservation. We want to keep our doors open. We want to be at the center of things. We want to be culturally significant. We talk a lot about correcting the universe, but not so much about disturbing it.

When we come to church, we come looking for comfort, for hymns we love, not for disquietude. I love being a part of a community of faith where often is heard an encouraging word, and I wonder if we would do well to hang one of Jerry’s posters behind the Communion table to remind us that life is about as predictable as the God who breathed it into us and that our mission has nothing to do with being God’s Gatekeepers and everything to do with going out into the highways and byways and bring everyone who is hungry to dinner.

But there’s more.

I’m not trying to be a travel agent for a guilt trip here. I’m trying to voice my own disquietude born of my reading today, which means I have to go back to Gordon one more time. She is responding to the parable of the Prodigal Son, particularly the encounter between the father and the older brother, in which the father says,

“Everything I have is yours.” The good boy is not left bereft. But what has been lost has been found. What is acknowledged here, what is given the greatest weight, is the terrible blow of loss. The loss has seemed final, and then: reprieve. Resurrection. A new chance. A rebirth whose wage is celebration. “We had to celebrate and rejoice.” had to: an injunction, a duty. The duty of celebration.

And the story ends here. With an assertion of the rightness of celebration. The propriety of joy.

When we, as American Christians, read the parables we would do well to cast ourselves as the older brother, the rich man walking past the beggar, the jealous workers, and any other part that describes those who see themselves as the dutiful and the deserving. Everyone of the parables sounds the same disturbing note: we are called to live generous and joyful lives.

And trust God will take care of us all.

Peace,
Milton