Isaiah

THERE WERE BANKS of candles flickering in the distance and clouds of incense thickening the air with holiness and stinging his eyes, and high above him, as if it had always been there but was only now seen for what it was (like a face in the leaves of a tree or a bear among the stars), there was the Mystery Itself whose gown was the incense and the candles a dusting of gold at the hem. There were winged creatures shouting back and forth the way excited children shout to each other when dusk calls them home, and the whole vast, reeking place started to shake beneath his feet like a wagon going over cobbles, and he cried out, "O God, I am done for! I am foul of mouth and the member of a foul-mouthed race. With my own two eyes I have seen him. I'm a goner and sunk." Then one of the winged things touched his mouth with fire and said, "There, it will be all right now," and the Mystery Itself said, "Who will it be?" and with charred lips he said, "Me," and Mystery said "GO." 

Mystery said, "Go give the deaf Hell till you're blue in the face and go show the blind Heaven till you drop in your tracks because they'd sooner eat ground glass than swallow the bitter pill that puts roses in the cheeks and a gleam in the eye. Go do it." 

 Isaiah said, "Do it till when?" 

 Mystery said, "Till hell freezes over." 

 Mystery said, "Do it till the cows come home." 

 And that is what a prophet does for a living and, starting from the year that King Uzziah died, when he saw and heard all these things, Isaiah went and did it.  

(ISAIAH 6) 

-Originally published in Peculiar Treasures and later in Beyond Words 

Anything Goes?

MOST OF THE OLD restraints are gone or going. Such purely practical restraints as the fear of pregnancy and venereal disease have been all but eliminated by the ingenuity of modern science. Pornography is available to anybody who has the money to buy it at the newsstand. As much as you can generalize about such matters, in the realm of sexual behavior the word seems to be increasingly, "Anything goes," or, among the more responsible, "Anything goes as long as nobody gets hurt," the trouble with which is how can anybody know in advance, in any complex human relationship, sexual or otherwise, who is going to get hurt psychologically, emotionally, spiritually? Or the word is, "Anything goes as long as you love each other," the trouble with which is that love here is likely to mean a highly romanticized, sentimental sort of enterprise that comes and goes like the pink haze it is. 

What makes this a tragic situation, I believe, is not so much that by one set of standards or another it is morally wrong, but that in terms of the way human life is, it just does not work very well. Our society is filled with people for whom the sexual relationship is one where body meets body but where person fails to meet person; where the immediate need for sexual gratification is satisfied but where the deeper need for companionship and understanding is left untouched. The result is that the relationship leads not to fulfillment but to a half-conscious sense of incompleteness, of inner loneliness, which is so much the sickness of our time. The desire to know another's nakedness is really the desire to know the other fully as a person. It is the desire to know and to be known, not just sexually but as a total human being. It is the desire for a relationship where each gives not just of his body but of his self, body and spirit both, for the other's gladness.  

-Originally published in The Hungering Dark

More Than Symbol

IN ITS FULLEST sense, remembering is far more than the long backward glance of nostalgia, and in its fullest sense the symbol of bread and wine is far more than symbol. It is part of the mystery of any symbol always to contain something of the power of the thing symbolized just as it is more than a mere piece of painted cloth that makes your pulse quicken when you come upon your country's flag in a foreign land, more than a mere sound that gladdens your spirit when you hear someone speak the name of an absent friend. When in remembrance of Jesus, the disciples ate the bread and drank the wine, it was more than mere bread and wine they were dealing with, and for all the tragic and ludicrous battles Christians have fought with each other for centuries over what actually takes place at the Mass, the Eucharist, Communion, or whatever they call it, they would all seem to agree that something extraordinary takes place. Even if the priest is a fraud, the bread a tasteless wafer, the wine not wine at all but temperance grapejuice, the one who comes to this outlandish meal in faith may find there something to feed his deepest hunger, may feel stirring within himself a life even more precious, more urgent, more near than his own. 

-Originally published in The Faces of Jesus

Good Works

BUT IF GOOD WORKS are not the cause of salvation, they are nonetheless the mark and effect of it. If the forgiven man does not become forgiving, the loved man loving, then he is only deceiving himself. "You shall know them by their fruits," Jesus says, and here Gentle Jesus Meek and Mild becomes Christ the Tiger, becomes both at once, this stern and loving man. "Every tree that does not bear good fruit is cut down and thrown into the fire," he says, and Saint Paul is only echoing him when he writes to the Galatians, "The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such there is no law." 

-Originally published in The Faces of Jesus

Dream

A FRIEND OF mine dreamed that he was standing in an open place out under the sky, and there was a woman also standing there dressed in some coarse material like burlap. He could not see her face distinctly, but the impression that he had was that she was beautiful, and he went up to her and asked her a question. This friend of mine described himself to me once as a believing unbeliever, and the question that he asked her was the same one that Pontius Pilate asked Jesus, only he did not ask it the way you can imagine Pilate did—urbanely, with his eyes narrowed—but instead he asked it with great urgency as if his life depended on the answer, as perhaps it did. He went up to the woman in his dream and asked, "What is the truth?" Then he reached out for her hand, and she took it. Only instead of a hand, she had the claw of a bird, and as she answered his question, she grasped his hand so tightly in that claw that the pain was almost unendurable and prevented him from hearing her answer. So again he asked her, "What is the truth?" and again she pressed his hand, and again the pain drowned out her words. And then once more, a third time, and once more the terrible pain and behind it the answer that he could not hear. And the dream ended. What is the truth for the man who believes and cannot believe that there is a truth beyond all truths, to know which is to be himself made whole and true? 

-Originally published in The Hungering Dark