Some think a Christian is one who necessarily believes certain things. That Jesus was the son of God, say. Or that Mary was a virgin. Or that the pope is infallible. Or that all other religions are all wrong.

Some think a Christian is one who necessarily does certain things. Such as going to church. Getting baptized. Giving up liquor and tobacco. Reading the Bible. Doing a good deed a day.

Some think a Christian is just a nice person.

Jesus said, "I am the way, and the truth, and the life; no one comes to the Father, but by me" (John 14:6). He didn't say that any particular ethic, doctrine, or religion was the way, the truth, and the life. He said that he was. He didn't say that it was by believing or doing anything in particular that you could "come to the Father." He said that it was only by himby living, participating in, being caught up by the way of life that he embodied, that was his way.

Thus it is possible to be on Christ's way and with his mark upon you without ever having heard of Christ, and for that reason to be on your way to God though maybe you don't even believe in God.

A Christian is one who is on the way, though not necessarily very far along it, and who has at least some dim and half-baked idea of whom to thank.

A Christian isn't necessarily any nicer than anybody else. Just better informed.


~originally published in Wishful Thinking and later in Beyond Words



A WEDDING. A HANDSHAKE. A kiss. A coronation. A parade. A dance. A meal. A graduation. A Mass. A ritual is the performance of an intuition, the rehearsal of a dream, the playing of a game.

A sacrament is the breaking through of the sacred into the profane; a ritual is the ceremonial acting out of the profane in order to show forth its sacredness.

A sacrament is God offering his holiness to men; a ritual is men raising up the holiness of their humanity to God.


-Originally published in Wishful Thinking

A Healing

Godric cleanses a leper perhaps:

I SEE THE SHAPE approaching still. Its clothes are patched with white and on its head a tall red hat all bent and faded pale from years of weather. Frick-frack, frick-frack its rattle goes, and as I climb the bank to let it pass, the very mist shrinks back to flee its touch. The mire is gullied deep, and as it nears my perch, it trips and topples to the ground. It tries to rise but flounders down again. It whimpers like a child that's being flogged. The rain is pelting hard, and flat on its belly in the muck it might well drown for all I know. So less from pity than from fear to have a murder on my soul, I go to help it to its feet. As I bend down, it turns to face me. Then I see it has no face.

I can't say if it was a man I kissed or maid or why I kissed at all. I've seen them make the sick eat broth by holding it so close the savor draws them on. Maybe misery has a savor too so if you're near enough, sick though you be with sin, your heart can't help but sup. In any case, I closed my eyes against that foul and ashen thing that once was human flesh like mine and kissed its pain. When it reached out to me, I fled till I was far enough away to puke my loathing in a ditch.

The tale they tell is of a leper cleansed. I do not know nor seek to know, for pride lies one way, rue the other. But from that time the word went forth that there was healing in my hands. Something was in my hands at least and rests there yet though they're all knotted now and stiff like claws. Folk come from miles to have me touch them. Could I but touch the churlishness within myself or kiss old Godric clean!

-Originally published in Godric 


IN 1957 WHEN Governor Faubus of Arkansas refused to desegregate the schools in Little Rock, if President Eisenhower with all his enormous prestige had personally led a black child up the steps to where the authorities were blocking the school entrance, it might have been one of the great moments in history. It is heart-breaking to think of the opportunity missed.

Nothing in American history is more tragic surely than the relationship of the black and white races. Masters and slaves both were dehumanized. The Jim Crow laws carried the process on for decades beyond the Emancipation. The Ku Klux Klan and its like keep going forever. Politically, economically, socially, humanly the blacks continue to be the underdog. Despite all the efforts of both races to rectify the situation and heal the wounds, despite all the progress that has been made, it is still as hard for any black to look at any white without a feeling of resentment as it is for any white to look at any black without a feeling of guilt.

-Originally published in Whistling in the Dark


IT IS SUPPOSED TO be good for the heart, the lungs, the muscles, and physical well-being generally. It is also said to produce a kind of euphoria known as joggers' high. The look of anguish and despair that contorts the faces of most of the people you see huffing and puffing away at it by the side of the road, however, is striking. If you didn't know directly from them that they are having the time of their lives, the chances are you wouldn't be likely to guess it.

-Originally published in Whistling in the Dark


IF YOU LOSE YOURSELF in your work, you find who you are. If you express the best you have in you in your work, it is more than just the best you have in you that you are expressing.

-Originally published in Whistling in the Dark


JOBS ARE WHAT people do for a living, many of them for eight hours a day, five days a week, minus vacations, for most of their lives. It is tragic to think how few of them have their hearts in it. They work mainly for the purpose of making money enough to enjoy their moments of not working.

If not working is the chief pleasure they have, you wonder if they wouldn't do better just to devote themselves to that from the start. They would probably end up in bread-lines or begging, but even so the chances are they would be happier than pulling down a good salary as an insurance agent or a dental technician or a cab driver and hating every minute of it.

"What does man gain by all the toil at which he toils under the sun?" asks the Preacher (Ecclesiastes 1:3). If he's in it only for the money, the money is all he gains, and when he finally retires, he may well ask himself if it was worth giving most of his life for. If he's doing it for its own sakeif he enjoys doing it and the world needs it doneit may very possibly help to gain him his own soul.

-Originally published in Whistling in the Dark

The Pains We Suffer Here

Godric is traveling to Rome. 

ALL ROADS LEAD TO Rome, they say, and ours leads us a crooked way. Great cities come and go. In Tours I catch a flux. In Lyons Aedwen twists her foot so I must load her on my back again. In Genoa a man found murdering a maid with child is cruelly punished. We watch them rope his arms and legs to four hot horses, then drive them to a rage with rods till each pulls hard a different way. But the man is young and stout and will not tear until the hangman risks their flying hooves to hack him with a sword about the joints, whereat he comes apart at last, and Aedwen swoons. Except that there they have no end, the pains of Hell can be no sharper than the pains we suffer here, nor the Fiend himself more fiendish than a man. Oh Queen of Heaven, pray for us. Have pity on the pitiless for thy dear Son our Savior's sake.

-Originally published in Godric


AN OLD SILENT pond. / Into the pond a frog jumps. / Splash! Silence again." It is perhaps the best known of all Japanese haiku. No subject could be more humdrum. No language could be more pedestrian. Basho, the poet, makes no comment on what he is describing. He implies no meaning, message, or metaphor. He simply invites our attention to no more and no less than just this: the old pond in its watery stillness, the kerplunk of the frog, the gradual return of the stillness.

In effect he is putting a frame around the moment, and what the frame does is enable us to see not just something about the moment but the moment itself in all its ineffable ordinariness and particularity. The chances are that if we had been passing by when the frog jumped, we wouldn't have noticed a thing or, noticing it, wouldn't have given it a second thought. But the frame sets it off from everything else that distracts us. It makes possible a second thought. That is the nature and purpose of frames. The frame does not change the moment, but it changes our way of perceiving the moment. It makes us NOTICE the moment, and that is what Basho wants above all else. It is what literature in general wants above all else too.

From the simplest lyric to the most complex novel and densest drama, literature is asking us to pay attention. Pay attention to the frog. Pay attention to the west wind. Pay attention to the boy on the raft, the lady in the tower, the old man on the train. In sum, pay attention to the world and all that dwells therein and thereby learn at last to pay attention to yourself and all that dwells therein.

The painter does the same thing, of course. Rembrandt puts a frame around an old woman's face. It is seamed with wrinkles. The upper lip is sunken in, the skin waxy and pale. It is not a remarkable face. You would not look twice at the old woman if you found her sitting across the aisle from you on a bus. But it is a face so remarkably seen that it forces you to see it remarkably just as Cezanne makes you see a bowl of apples or Andrew Wyeth a muslin curtain blowing in at an open window. It is a face unlike any other face in all the world. All the faces in the world are in this one old face.

Unlike painters, who work with space, musicians work with time, with note following note as second follows second. Listen! says Vivaldi, Brahms, Stravinsky. Listen to this time that I have framed between the first note and the last and to these sounds in time. Listen to the way the silence is broken into uneven lengths between the sounds and to the silences themselves. Listen to the scrape of bow against gut, the rap of stick against drumhead, the rush of breath through reed and wood. The sounds of the earth are like music, the old song goes, and the sounds of music are also like the sounds of the earth, which is of course where music comes from. Listen to the voices outside the window, the rumble of the furnace, the creak of your chair, the water running in the kitchen sink. Learn to listen to the music of your own lengths of time, your own silences.

Literature, painting, musicthe most basic lesson that all art teaches us is to stop, look, and listen to life on this planet, including our own lives, as a vastly richer, deeper, more mysterious business than most of the time it ever occurs to us to suspect as we bumble along from day to day on automatic pilot. In a world that for the most part steers clear of the whole idea of holiness, art is one of the few places left where we can speak to each other of holy things.

Is it too much to say that Stop, Look, and Listen is also the most basic lesson that the Judeo-Christian tradition teaches us? Listen to history is the cry of the ancient prophets of Israel. Listen to social injustice, says Amos; to head-in-the-sand religiosity, says Jeremiah; to international treacheries and power-plays, says Isaiah; because it is precisely through them that God speaks his word of judgment and command.

And when Jesus comes along saying that the greatest command of all is to love God and to love our neighbor, he too is asking us to pay attention. If we are to love God, we must first stop, look, and listen for him in what is happening around us and inside us. If we are to love our neighbors, before doing anything else we must see our neighbors. With our imagination as well as our eyes, that is to say like artists, we must see not just their faces but the life behind and within their faces. Here it is love that is the frame we see them in.

In a letter to a friend Emily Dickinson wrote that "Consider the lilies of the field" was the only commandment she never broke. She could have done a lot worse. Consider the lilies. It is the sine qua non of art and religion both.

-Originally published in Whistling in the Dark


THERE ARE TIMES when I suspect the world may come to an end before most of us are ready towhich would have the advantage at least of our not having to leave, one by one, while the party is still going strongbut most of the time I believe that the world will manage somehow to survive us, and that has its advantages too. I suppose Judy and I will keep on living in Vermont because after all these years it's hard to imagine living anywhere else, and as long as the dreams keep being dreamed, I suppose I will go on writing books. They never reach as wide a public as I would like too religious for secular readers, I suspect, and too secular for religious onesbut in the end justice is almost always done in literary matters, I believe, and if they are worth enduring, they will endure. Who can say? Humanly speaking, in fact, who can say for sure about anything? And yet there are some things I would be willing to bet maybe even my life on.

That life is grace, for instancethe givenness of it, the fathomlessness of it, the endless possibilities of its becoming transparent to something extraordinary beyond itself. That as I picked up somewhere in Jung and whittled into the ash stick I use for tramping around through the woods sometimesvocatus atque non vocatus Deus aderit, which I take to mean that In the long run, whether you call on him or don't call on him , God will be present with you. That if we really had our eyes open, we would see that all moments are key moments. That he who does not love remains in death. That Jesus is the Word made flesh who dwells among us full of grace and truth. On good days I might add a few more to the list. On bad days it's possible there might be a few less.

-Originally published in Now and Then