Heretics

HERETICS ARE PEOPLE who hold opinions at variance with established religious beliefs. In the old days, they were burned at the stake. Their books were banned. Wars were fought against them. They were an endangered species. As time passed, they grew to be so much in the majority that the tables have turned, and now what's in danger are established religious beliefs.

It's not that the opinions of heretics on matters like the Trinity, the sacraments, and the divinity of Jesus are at variance with orthodoxy, but that they have few if any opinions on such matters at all because such matters strike them as utterly irrelevant to the human condition. They're no longer out to bring the church around to their way of thinking, because by and large they're about as interested in what the church thinks as they are in how many angels could dance on the head of a pin if there were such things as angels.

Modern-day heretics are less opposed to religion than they are simply left cold by it, and when you consider how the church more often than not proclaims the gospel—either passionlessly and unconvincingly or flamboyantly and phonily—it is no great wonder.

-Originally published in Wishful Thinking and later in Beyond Words

Help

AS THEY’RE USED PSYCHOLOGICALLY, words like repression, denial, sublimation, and defense all refer to one form or another of the way human beings erect walls to hide behind, both from each other and from themselves. You repress the memory that is too painful to deal with, say. You deny your weight problem. You sublimate some of your sexual energy by channeling it into other forms of activity more socially acceptable. You conceal your sense of inadequacy behind a defensive bravado. And so on and so forth. The inner state you end up with is a castle-like affair of keep, inner wall, outer wall, and moat, which you erect originally to be a fortress to keep the enemy out, but which turns into a prison where you become the jailer and thus your own enemy. It is a wretched and lonely place. You can't be what you want to be there or do what you want to do. People can't see through all that masonry to who you truly are, and half the time you're not sure you can see who you truly are yourself, you've been walled up so long.

Fortunately there are two words that offer a way out, and they're simply these: "Help me." It's not always easy to say them—you have your pride after all, and you're not sure there's anybody you trust enough to say them to—but they're always worth saying. To another human being—a friend, a stranger? To God? Maybe it comes to the same thing.

Help me. They open a door through the walls, that's all. At least hope is possible again. At least you're no longer alone. 

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

Hell

PEOPLE ARE FREE IN THIS WORLD to live for themselves alone if they want to and let the rest go hang, and they are free to live out the dismal consequences as long as they can stand it. The doctrine of hell proclaims that they retain this same freedom in whatever world comes next. Thus the possibility of making damned fools of ourselves would appear to be limitless.

Or maybe hell is the limit. Since the damned are said to suffer as dismally in the next world as they do in this one, they must still have enough life left in them to suffer with, which means that in their flight from Love, God apparently stops them just this side of extinguishing themselves utterly. Thus the bottomless pit is not really bottomless. Hell is the bottom beyond which the terrible mercy of God will not let them go.

Dante saw written over the gates of hell the words "Abandon all hope ye who enter here," but he must have seen wrong. If there is suffering life in hell, there must also be hope in hell, because where there is life there is the Lord and giver of life; and where there is suffering he is there too, because the suffering of the ones he loves is also his suffering.

"He descended into hell," the Apostles' Creed says, and "If I make my bed in Sheol, thou art there," says the Psalmist (139:8). It seems there is no depth to which he will not sink. Maybe not even Old Scratch will be able to hold out against him forever. 

-Originally published in Wishful Thinking and later in Beyond Words 

Heaven

“AND I SAW THE HOLY CITY, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband; and I heard a great voice from the throne saying . . . 'Behold, I make all things new'" (Revelation 21:2-5).

Everything is gone that ever made Jerusalem, like all cities, torn apart, dangerous, heartbreaking, seamy. You walk the streets in peace now. Small children play unattended in the parks. No stranger goes by whom you can't imagine a fast friend. The city has become what those who loved it always dreamed and what in their dreams it always was. The new Jerusalem. That seems to be the secret of heaven. The new Chicago, Leningrad, Hiroshima, Baghdad. The new bus driver, hot-dog man, seamstress, hairdresser. The new you, me, everybody.

It was always buried there like treasure in all of us—the best we had it in us to become—and there were times you could almost see it. Even the least likely face, asleep, bore traces of it. Even the bombed-out city after nightfall with the public squares in a shambles and moonlight silvering the broken pavement. To speak of heavenly music or a heavenly day isn't always to gush but sometimes to catch a glimpse of something. "Death shall be no more, neither shall there be mourning nor crying nor pain any more," the book of Revelation says (21:4). You can catch a glimpse of that too in almost anybody's eyes if you choose the right moment to look, even in animals' eyes.

If the new is to be born, though, the old has to die. It is the law of the place. For the best to happen, the worst must stop happening—the worst we are, the worst we do. But maybe it isn't as difficult as it sounds. It was a hardened criminal within minutes of death, after all, who said only, "Jesus, remember me," and that turned out to be enough. "This day you will be with me in paradise" was the answer he just managed to hear. 

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

Hearing

IF I CAN’T SEE YOU FOR SOME REASON but can only hear you, you don't exist for me in space, which is where seeing happens, but in time, which is where hearing happens. Your words follow one after the other the way tock follows tick. When I have only the sound of you to go by, I don't experience you as an object the way I would if you stood before me—something that I can walk around, inspect from all angles, more or less define. I experience you more the way I experience the beating of my own heart or the flow of my own thoughts. A deaf man coming upon me listening to you would think that nothing of importance was going on. But something of extraordinary importance is going on. I am taking you more fully into myself than I can any other way. Hearing you speak brings me by the most direct of all routes something of the innermost secret of who you are.

It is no surprise that the Bible uses hearing, not seeing, as the predominant image for the way human beings know God. They can't walk around God and take God in like a cathedral or an artichoke. They can only listen to time for the sound of God—to the good times and bad times of their own lives for the words God is addressing to, of all people, them. 

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