Its Own Worst Enemy

I WAS ON A TRAIN somewhere along that grim stretch of track between New Brunswick, New Jersey, and New York City. It was a gray fall day with low clouds in the sky and a scattering of rain in the air, a day as bleak and insistent as a headache. The train windows were coated with dust, but there wasn't all that much to see through them anyway except for the industrial wilderness that spread out in all directions and looked more barren and more abandoned as we approached Newark—the flat, ravaged earth, the rubble, the endless factories black as soot against the sky with their tall chimneys that every now and then are capped with flame, a landscape out of Dante. I was too tired from where I'd been to feel much like reading and still too caught up in what I'd be doing to be able to doze very satisfactorily, so after gazing more or less blindly out of the dirty window for a while, I let my eyes come to rest on the nearest bright thing there was to look at, which was a large color photograph framed on the wall up at the front end of the coach.

It was a cigarette ad, and I forget what it was in it exactly, but there was a pretty girl in it and a good-looking boy, and they were sitting together somewhere—by a mountain stream, maybe, or a lake, with a blue sky overhead, green trees. It was a crisp, sunlit scene full of beauty, of youth, full of **life** more than anything else, and thus as different as it could have been from the drabness I'd been looking at through the window until I felt just about equally drab inside myself. And then down in the lower left-hand corner of the picture, in letters large enough to read from where I was sitting, was the Surgeon General's familiar warning about how cigarette smoking can be hazardous to your health, or whatever the words are that they use for saying that cigarette smoking can cause lung cancer and kill you dead as a doornail.

It wasn't that I hadn't seen such ads thousands of times before and boggled at the macabre irony of them—those pretty pictures, that fatal message—but for some reason having to do with being tired, I suppose, and having nothing else much to look at or think about, I was so stunned by this one that I haven't forgotten it yet. "Buy this; it will kill you," the ad said. "Choose out of all that is loveliest and greenest and most innocent in the world that which can make you sick before your time and bring your world to an end. Live so you will die."

I'm not interested here in scoring a point against the advertising business or the tobacco industry, and the dangers of cigarette smoking are not what I want to talk about; what I want to talk about is something a great deal more dangerous still, which the ad seemed to be proclaiming with terrible vividness and power. We are our own worst enemies, the ad said. That's what I want to talk about. I had heard it countless times before as all of us have, but this time the ad hit me over the head with it—that old truism that is always true, spell it out and apply it however you like. As nations we stockpile new weapons and old hostilities that may well end up by destroying us all; and as individuals we do much the same. As individuals we stockpile weapons for defending ourselves against not just the things and people that threaten us but against the very things and people that seek to touch our hearts with healing and make us better and more human than we are. We stockpile weapons for holding each other at arm's length, for wounding sometimes even the ones who are closest to us. And as for hostilities—toward other people, toward ourselves, toward God if we happen to believe in God—we can all name them silently and privately for ourselves.

The world is its own worst enemy, the ad said. The world, in fact, is its **only** enemy. No sane person can deny it, I think, as suddenly the picture on the wall of the train jolted me into being sane and being unable to deny it myself. The pretty girl and the good-looking boy. The lake and trees in all their beauty. The blue sky in all its innocence and mystery. And, tucked in among it all, this small, grim warning that we will end by destroying ourselves if we're not lucky. We need no urging to choose what it is that will destroy us because again and again we choose it without urging. If we don't choose to smoke cigarettes ourselves, we choose at least to let such ads stand without batting an eye. "Buy this; it can kill you," the pretty picture said, and nobody on the train, least of all myself, stood up and said, "Look, this is madness!" Because we are more than half in love with our own destruction. All of us are. That is what the ad said. I suppose I had always known it, but for a moment-rattling along through the Jersey flats with the gray rain at the window and not enough energy to pretend otherwise for once—I more than knew it. I choked on it.

-Originally published in Secrets in the Dark


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Parents

"HONOR YOUR FATHER and your mother," says the Fifth Commandment (Exodus 20:12). Honor them for having taken care of you before you were old enough to take care of yourself. Honor them for the sacrifices they made on your behalf, including the ones you would have kept them from making if you'd had the chance. Honor them for having loved you.

But how do you honor them when, well-intentioned as they may have been, they made terrible mistakes with you that have shadowed your life ever since? How do you honor them when, far from loving you or taking care of you, they literally or otherwise abandoned you? 

The answer seems to be that you are to honor them even so. Honor them for the pain that made them what they were and kept them from being what they might otherwise have become. Honor them because there were times when, even at their worst, they were doing the best they knew how to do. Honor them for the roles they were appointed to play—father and mother—because even when they played them abominably or didn't play them at all, the roles themselves are holy.  Honor them because, however unthinkingly or irresponsibly, they gave you your life.

-Originally published in Wishful Thinking and later in Beyond Words


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Parable

A PARABLE IS A SMALL STORY with a large point. Most of the ones Jesus told have a kind of sad fun about them. The parables of the Crooked Judge (Luke 18:1-8), the Sleepy Friend (Luke 11:5-8), and the Distraught Father (Luke 11:11-13) are really jokes in their way, at least part of whose point seems to be that a silly question deserves a silly answer. In the Prodigal Son (Luke 15:11-32), the elder brother's pious pique when the returning Prodigal gets the red-carpet treatment is worthy of Moliere's Tartuffe, as is the outraged legalism of the Laborers in the Vineyard (Matthew 20:1-16) when Johnny-come-lately gets as big a slice of the worm as the early bird. The point of the Unjust Steward is that it's better to be a resourceful rascal than a saintly schlemiel (Luke 16:1-8); and of the Talents that, spiritually speaking, playing the market will get you further than playing it safe (Matthew 25:14-30).

Both the sadness and the fun are at their richest, however, in the parable of the Great Banquet (Luke 14:16-24). The "beautiful people" all send in their excuses, of course—their real estate, their livestock, their sex lives—so the host sends his social secretary out into the streets to bring in the poor, the maimed, the blind, the lame.

The string ensemble strikes up the overture to The Bartered Bride, the champagne glasses are filled, the cold pheasant is passed round, and there they sit by candlelight with their white canes and their empty sleeves, their orthopedic shoes, their sleazy clothes, their aluminum walkers. A woman with a harelip proposes a toast. An old man with the face of Lear on the heath and a party hat does his best to rise to his feet. A deaf person thinks people are starting to go home and pushes back from the table. Rose petals float in the finger bowls. The strings shift into the Liebestod.

With parables and jokes both, if you've got to have them explained, don't bother.

-Originally published in Wishful Thinking and later in Beyond Words


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Onesimus

SAINT PAUL WAS SERVING one of his periodic sentences behind bars when he met Onesimus. Onesimus was a slave who belonged to a Christian friend named Philemon, and why he was in jail nobody knows. Maybe he was a runaway. Maybe Philemon had charged him with theft. Anyway, when Onesimus had done his stretch and was about to be sprung, Paul wrote a short letter for him to give to his master, Philemon, when he got back home.

While they were doing time together, Paul wrote, not only had he made a Christian out of Onesimus, but he had also made him one of his best friends. The boy was like a son to him, Paul said, and sending him back was like "sending my very heart" (Philemon 1:12). Onesimus means "useful," and Paul plays on the name by saying he's become so useful to him that he doesn't know what he'll do without him. He doesn't come right out and say what he wants Philemon to do, but the hint could hardly be broader. "I would have been glad to keep him with me in order that he might serve me on your behalf during my imprisonment for the gospel," he wrote, "but I preferred to do nothing without your consent." In case that wasn't enough, he added, "Yes, my brother, I want some benefit from you in the Lord. Refresh my heart in Christ." In the meanwhile he hopes that Philemon will receive the boy back "no longer as a slave but more . . . as a beloved brother" (1:13-20).

It's not known whether or not Philemon took the hint and let Onesimus return to be the old saint's comfort for what time was left him, but there's at least one good reason for believing that such was the case. Years later, when Paul was long since dead, another saint by the name of Ignatius was in jail. The bishop of Ephesus had sent some friends to visit him, and Ignatius wrote asking if a couple of them could be allowed to stay. Ignatius in his letter used some of the same language that Paul had used in his to Philemon, almost as if he was trying to remind him of something. And what was the name of the bishop he wrote to? It was Onesimus.

There's no proof that he was the same slave boy grown old and venerable with a mitre on his head, but it's very tempting to believe so. If he was, then he refreshed the hearts of not just one old saint, but two, and was more true to his name, useful, than Paul ever lived to discover.

Philemon

-Originally published in Peculiar Treasures and later in Beyond Words


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Onan

THE ANCIENT LAW was that if a man died, his brother was supposed to have a child by his widow so the line wouldn't become extinct. Therefore, when Er died, it was up to his brother Onan to perform the duty with Er's widow, Tamar. Because Onan knew that the child to be born wouldn't really be his, he refused and "spilled his semen on the ground" instead (Genesis 38:9). As a result, God killed him.

This story is dismal enough in itself, but later generations have made it more so. Onanism has become a euphemism for masturbation, and the punishment Onan received has been interpreted as meaning that God is, to say the least, against it. Actually what God was against was that Onan had disobeyed the law of levirate marriage and had done so on the unedifying grounds that he didn't want any children of his running around with another man's name. Presumably the punishment would have been just as severe if, instead of doing what he did, he'd simply caught the next bus out of town. According to Dr. Kinsey, some 92 percent of all males have masturbated, as have some 62 percent of all women. The only damage to come of it seems to be the crippling sense of guilt and terror inculcated by well-meaning, pious folk who, forgetting their own sexual past, say that it makes you go crazy or blind or have your hair fall out.

There seem to be no scriptural grounds for condemning masturbation in itself. Like sex in general, if it is practiced to the exclusion of a loving relationship with other human beings, it is an infraction of the law of love and is its own punishment. On the other hand, if it's practiced as a temporary expedient until the right person comes along, it is harmless. It was not for his sexuality that Onan was punished, but for his stinginess and selfishness and general cussedness.

Genesis 38:1-10

-Originally published in Peculiar Treasures and later in Beyond Words


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