Author Archives: sicutlocutusest

A Word About Tenderness [A Sermon on Luke 15:1-32]

I want to say a word today about tenderness.

You know what that is, because you need it. You need it and you long for it, because this week someone rubbed salt in one of your wounds, or found a vulnerable place in your heart and hurt you there, belittling you or berating you, or making you feel guilty. A conflict in your family injured you with hot arguments or cold silences, or an injustice at work undermined your sense of self, or some mistake you made a long time ago came back to haunt you, or some weakness or sense of failure or inadequacy that you thought you had dealt with tripped you up out of the blue, and you had to renew the old struggle. Your kids did something dumb at school and you got a call from the vice-principal, or they ran a little crazy on the street and you got a call from a neighbor, or you discovered that they have big secrets and bad friends and you are starting to worry that when a phone call comes, it will be too late.  And the last thing you need to hear this week is that you have only yourself to blame, that you should have been stronger, that you should have been smarter, that you should have known better, that you don’t measure up, that you fell down on the job, that you should be ashamed.

And so I want to say a word about tenderness.

You know what that is. You need it and you long for it, because lately you’ve come to see that things just aren’t working the way you planned, that the road you thought you would travel is not the road you are on, and the road you are on is unmarked, or a dead end, or a treadmill, but you’re on it now, and you can’t see how to get off. And it’s just dawned on you that the world is not going to cooperate with your dreams and will never be the bright stage for all the great roles you believe you were meant to play, and you can barely contain your inner rage and disappointment about how unfair life is. And the last thing you need to hear now is that you should just suck it up and make do, or that since you got yourself into this mess, you’ll just have to get yourself out of it; or that you always were too big for your britches, too dreamy, too ambitious, too impractical and unrealistic, and that you haven’t planned right, lived right, done right, and that you should be ashamed.

And so I need to say a word about tenderness.

Because on top of everything else, a reckless driver cut you off on the way to church, and you slammed on your brakes and honked your horn, and when you did, he gave you the finger; and you, innocent and still trembling from how close you came to buying the farm, felt a primeval urge course through your veins, and you wanted to punch that SOB’s lights out and make him see the error of his ways, and you may even have trailed him for a mile or two, riding his tail, but then you thought about tire irons, baseball bats, and Saturday night specials under passenger seats, and you cut it out. And you realized as you came in and found your pew and finally sat down that you are tired of how hard it is just to go from point A to point B in this life, you are indignant that nobody obeys the rules, and you are sick of the gratuitous violence that lies beneath the surface of even the most comfortable lives. And the last thing you need to hear from anyone right now is how foolish you were to do what you did, or how maybe you need an anger management course so that you can learn to just chill, or you need more exercise, and oh, by the way, you should be ashamed.

And so I am going to say a word today about tenderness.

You know what that is because you need it. You long for it, and so do I, because we get lost from time to time the way a sheep goes missing from a flock – not willfully, as another preacher wrote, but more by degrees, by keeping its head down, by focusing on the tuft of green grass it has found among the rocks, and then on the next, and then on the next, never looking up, just nibbling and inching farther from the flock, inching and nibbling until it has munched itself into serious trouble. And when we get lost like that, the last thing we need is someone to rub our noses in it, to tell us that it’s our own dumb fault, and that if we had just been paying attention this would never have happened, and so now we can just freeze to death out there, or die of loneliness, because there are other, better, more docile, less stupid sheep back in the flock that deserve more attention than we do. No, what we need when we go missing like that is to be found. What we need is someone like a shepherd to look for us until he finds us and drapes us over his shoulders and takes us back to where we belong, to safety, to be with the rest. What we need is someone so glad to see us still alive and bleating, no matter how dirty or broken or pathetic we look, that his shouts of triumph fill the deep valley and echo back from the sky.

I’m talking about tenderness today because we get lost from time to time the way a coin goes missing – dropping to the sidewalk through a hole in a purse, slipping out of a snoozer’s pocket and falling between the cushions of the couch, or rolling off a smooth countertop onto the floor; lost not like socks in the dryer that lose themselves on purpose, but like casualties of another person’s distracted carelessness, one more unattended and forgotten thing. And the last thing we need at such a time is someone informing us that it’s God’s will to have been so neglected and mislaid, that it’s our lot or role or even our glory in life to be so haphazardly wasted, that there’s a reason and plan for everything and that we just need to be patient until it all becomes clear.

No, what we need when we go missing like that is to be found. We need someone like a woman with a lamp and a broom who will not rest until every last inch of the floor has been illumined and swept, until she finds us and puts us back in the olive wood box with the leather hinge where she keeps all her treasures. What we need is someone who cannot believe her good fortune at having found us even if we are not as bright as we were before we fell among the dust bunnies, and even if it has exhausted her to locate us. What we need is someone who is still not too tired after all that effort to throw open the doors of her house and let the neighbors know that now all is right with the world because she has us back again, and whose joy at finding us fills the village and echoes back from the sky.

I am speaking of tenderness today because we get lost from time to time, like a self-centered boy who disappears trying to find himself, trying to become his own person, and who, when he’s sated with self-indulgence and comes to himself, finds that he doesn’t have a self, but has turned into someone he doesn’t know, a pig person who eats what pigs eat, and who thinks that now even his own father will not know him as a son, but who may be willing to accept him as a servant, a hired hand, which is all he will beg for. Lost like a boy so lost that he is willing to stay lost, even when he’s finally home. And the last thing we need when we are trudging up the lane, shaky and mortified, smelling like a sty and rehearsing our lines, is for some righteous person full of moral clarity to point out the obvious – that we have been naïve and willful, self-indulgent, over-confident, ungrateful and dissolute jerks, and that if we are allowed back into the house even as a servant we should consider ourselves damn lucky.

No, what we need when we come home still lost in our hearts, still far, far away, is to be found. What we need is someone like a parent who totally adores us and for whom we can do no wrong, who sees us before we see him, who cuts us off in mid-sentence and falls on our necks with kisses. What we need is someone who gives us ruby rings and ermine-collared robes, who sends the sound of pipes and drums throughout the house and strikes up all the laughing joy that cancels every debt, while the best meat on the farm turns roasting on the spit.

There is a time for judgment. A time for remorse. A time for what we usually mean by repentance, for coming face to face with our mistakes and regrets, for taking responsibility for our carelessness and indifference, our aimlessness and self-preoccupation, our greed and dishonesty, our insecure and narcissistic betrayals and all our secret vices. A time for getting help, for change and growth and forming new habits. There is a time to sort out what we did wrong and what was done wrong to us, to heal and be healed, to forgive and to be forgiven. But because so much of the time what we think of as sin is more a matter of haplessness than perversity; because choice is never as simple, free and obvious as we think; because motives are never uncomplicated or completely conscious; because pain is everywhere, relentless and cruel; because we are so hungry and thirsty for love and acceptance and worth that we are prepared to do almost anything to satisfy ourselves, and because more often than not people do not even know they are lost until they are found, the first thing has to be tenderness. The first thing has to be grace.

There is also a time for us to talk about the the church as the collection of the tender, the wounded, and the erstwhile missing, and a time when we must talk more deeply and more insistently about our calling to be a vessel of tenderness, to offer tender healing ministrations to the heart-aching, blood-soaked frictions of our families, our politics, our workplaces, our markets and our suffering beauty-of-a-world. There is a time to exhort each other energetically to embrace our calling to tend the sheep and to be the earthly expression of the loud angelic joy that overcomes heaven when the lost are found and the wounded made whole. But for now, for right now, tenderness is what we need. Tenderness is enough. The tenderness of Christ who knows how we are made, who know that we are dust, who has compassion on our mortal frames.

He comes to us now, all meekness and kind concern. He has eyes only for you. Tenderness for you. God’s tenderness and nothing else today. Only this. Nothing else. Rest in it, and be at peace.

Prayer before Bedtime

 

Jesus, our Mother, see:

we scrubbed our faces,

washed behind our ears,

brushed our teeth.

We pulled our jammies on,

the ones with feet.

It is time for bed.

Please read us a story.

Sing us to sleep.

Watch while we drift.

Bend down to hear

our even breathing

and kiss us on the head.

Turn off the light.

But do not tiptoe out.

Do not close the door.

Do not leave us to dream alone;

for not all dreams are sweet,

not every bed is snug,

not every child sleeps through the night.

If we should need a drink,

a whisper in our ear,

a soft “There, There”

for our whimpering hearts,

if we should need another lullaby,

O Christ, be near

Morning Prayer (Summon Me, My God)

Summon me, my God,

to a death down deep.

 In the fresh furrow of this day,

bury the small cask of my life.

And if I struggle hard

against the mercy that sows me,

afraid of the dark

and all I lose by dying,

count out for me

the cost of my fear:

the green withheld,

the fruit unborne,

the damage done

by desiring too little.

Summon me, my God,

from life seeded on the surface

to death down deep today.

Neighborhood Praise

 

Praise to you for the boy in the park

outside my window.

You made him lanky and brown

with feet as big as his skateboard.

He’s wrecking the soft bricks

trying to perfect a fancy move.

It is eluding him.

He swears when he falls off.

Where did he learn those words?

He tries again. When he misses,

the board slaps sharply on the sidewalk.

He misses a lot. Slap, slap, slap.

It startles the cat.

It’s impossible to concentrate

while he’s working at joy,

but when he pulls it off, oh baby!

oh brother! I think of you,

the glee you feel when

we make it: when just once

we get love right.

A Morning Prayer (for a New Heart)

Create a new heart in us,

O risen Christ.

Our old hearts falter,

exhausted with nostalgia,

shrinking in yesterday’s shadows.

They look to the past to find you,

but you are not in the past.

You live in the future.

From tomorrow’s fullness

you are coming to us,

aflame with morning light.

Help us, then,

who live so ploddingly,

to imitate you

not as we conjure you on

mythic hillsides long ago,

but as you are now in glory:

all imagination

unlimited, original, and new.

Morning Praise (God, Recklessly in Love)

 

God recklessly in love, you leave your gate unbolted,

your door ajar, your treasury unguarded.

Come in and see, you tell us, come and see!

You lay out precious things—designer blessings

for the threadbare heart, joy and justice for the world.

Like a spendthrift you heap them on us;

like a wastrel you give them away.

Praise and honor, thanks and glory,

now and forever! Amen.

A Prayer Upon Not Winning the Powerball Jackpot

If you, O Lord, are not awfully disappointed

that now I will not be able to solve

the financial problems of my congregation

and build several houses for the poor in Honduras

with the generous donation from my winnings

I had every intention of making had I won

(after, of course, taking care of my family and friends,

paying off the mortgage and the plastic

and buying a vacation house and a Mercedes,

silver if they have it),

then I suppose I’ll be fine too.

I’ll get over it, even ‘though

the thought of all the good I could have done with that money

is hard to let go of,

even ‘though you could have used me

and my millions to make a difference.

Oh well. I will not stop dreaming of doing good.

I have my numbers picked for when the jackpot gets big again.

Bless them. There’s so much I want.

To do, I mean.

For you, of course.

Amen.

A Prayer before Reading Scripture

Holy Spirit,

cheerless hearts sprang to life

when Jesus taught the scriptures

to sad disciples on the road.

Now speak to me, I pray,

and hearten me.

Break the Word upon me

like a brand new day.

Make me cling to it

like a long-lost love returned.

Give me joy in its understanding,

and courage in its costly claim.

On General Priciples

A childhood friend of mine had a mother who yelled at her a lot. My mother yelled at me a lot too, but her yelling was usually connected to identifiable offenses, and I was invariably guilty of them. It was different with Tina’s mom. It was never clear what Tina had done to deserve the yelling she got. When she’d ask what she’d done this time, her mother wasn’t always able to specify.

Sometimes Tina could prove her innocence, but it didn’t matter. Her mother said that Tina had probably done lots of other things that had gone undetected, so she should just apply the yell to something she’d gotten away with; thus justice would be done.

They fell into a little routine: Tina would say, “Why are you yelling at me?” Her mother would reply, “On general principles.”

Tina was a miserable teenager. At the time, she blamed her mother for her misery, but she doesn’t anymore. She knows a lot more now about the stress and worry her mother was carrying trying to keep the family afloat. The yelling doesn’t seem as bad today as it did when she was on the receiving end. It’s like when you were small, and the house you grew up in seemed really big, but when you go back and look at it now, you wonder how your family ever fit in such a tiny place. The passing years shrink many things down to size.

Besides, we were kids in the ‘1960’s, bouncing off the walls, flouting authority and custom for good reason and for no reason—just on general principles. We gave our parents fits. It’s a wonder all they did was yell.

There’s not much point in the blame game anyway. Like me, Tina’s in her mid-sixties now, and at our age an injured attitude is not becoming. When she contemplates the rough texture of her own life in the intervening years, her mother doesn’t look all that bad. Stacked up against the injuries Tina has caused by her own flailing around, it’s not hard to let her mother off the hook. Forgiving her for “back then” is a way to forgive herself for now.

A few years ago at Tina’s suburban congregation, a disgruntled group of members presented themselves to the pastor to complain that the Confession of Sin in the weekly worship service was depressing. They had enough depressing stuff to deal with outside the sanctuary walls. They wanted it gone.

Dutifully the pastor convened a church-wide discussion about the Confession.  It opened Pandora’s box. It turns out a lot of people didn’t like the Confession. What did they do that was so awful that they had to beg for mercy every single week? They came to church to be uplifted, not to feel guilty.

And I suppose they had a point if you consider what the prayers printed in some Sunday bulletins direct us to confess. At my home church I once had to say I was sorry for causing famine in Ethiopia. One Columbus Day weekend, we lumped ourselves in with the Conquistadors, praying: “Oh God, we are all oppressors. We have enslaved your people and raped your land.” Another time we were made to say that we hated our bodies. Now, I don’t think I’m God’s gift to the universe in the conventionally-beautiful-body department, but I can’t honestly say I hate my body. I’m guilty of a lot of things, but I couldn’t ask forgiveness for that. The words stuck in my throat.

You’d think Tina, having been the proverbial poster child of bad-and-wrongness, would have led the charge to get rid of the Confession; but she didn’t. She vociferously defended it at every special meeting, and there were several. Maybe because she grew up knowing that she was damned if she did and damned if she didn’t, she has never chafed under the sinner label. She has never even minded being lumped in occasionally with the Conquistadors.

Not that she thinks she’s depraved or evil. She knows perfectly well that her ordinary sins are not the moral equivalent of enslavement and mass murder. But she also knows that, as one preacher put it, over the years she has collected a lot of sewage in [her] heart.

She’s wasted other people’s time, and they’ve wasted hers. She’s gossiped about them, and they’ve paid her back. She’s lied, lusted, coveted and taken the Lord’s name in vain. She keeps a little stash of idols on a shelf in her heart to prop her up in the day of trouble. She has hurt people, especially the ones she loves the most, and not just lightly, and not just once. She is far more self-preoccupied and far less grateful than is right for people like her who, although often, deeply and unfairly hurt, have also been unaccountably blessed, have more than they need, and have escaped untold catastrophes.

She likes to think that if at some point in her life she is faced with life-or-death moral choices, say, whether to hide Jews from the SS, she would choose the side of the angels. But she wouldn’t be surprised if she protected herself and turned every last one of them in. She understands what Mother Teresa meant when, after being lionized as a living saint by a pious devotee, the old nun tartly replied that, be that as it may, there was still a Nazi sleeping in her soul. In the same way, Tina is not confident of her own virtue.

Because she is a Boomer, she can’t help feeling vaguely responsible for everything. All the same, calling herself a sinner does not arise from guilt. Like another preacher once wrote describing himself, Tina thinks of her sinfulness more like a chronic condition – it’s not a great thing to be afflicted with, it causes trouble when it flares up, but with treatment it is survivable. Being a sinner isn’t anything singular or special about a person. It’s just true. She’s not sure why people find this hard to accept, and she wonders if ignoring or forgetting one’s human condition could be a set-up for something worse than everyday run-of-the-mill sinning.

So she argued repeatedly to her congregation that because we tend to forget who we are (willfully or otherwise), we need to be regularly and officially reminded and, occasionally, even made to admit big things we didn’t personally do, but that someone else surely did—human beings just like us when all the fancy wraps and steel-plated defenses are removed. If they did, then we could.  She did not want anyone to be deprived of a weekly opportunity to make a confession “on general principles.”

Out of love for him and a sense of fittingness, down through the centuries the Christian tradition has always claimed that Jesus was morally perfect, a human like us in everything but sin. He may have been sinless; I’m not disputing it. But in the gospels we see him line up with people who were not and accept from John a baptism of repentance. And God, we read, loves him for it—“In you I am well pleased.“ This was one of the arguments Tina used to defend the weekly Confession: If Jesus showed up for a Confession of Sin, even if it was for him a confession on general principles, why shouldn’t we?

She lost the argument. They did away with The Confession. Except in Lent. Apparently it’s okay to feel bad about yourself within certain seasonal parameters.

Tina still makes a weekly Confession all year ‘round, however. She confesses silently during the sermon. She’s tempted to feel guilty about not listening to it, but the truth is that it’s often a better use of her time.

Some of her best friends were heatedly on the other side of the argument. It hurt her a lot that some of the most adamant folks among the “we-are-not-sinful-people” crowd bad-mouthed and shunned her at coffee hour for months after the vote was taken. She really didn’t like being punished for no real crime, but she was philosophical about it. She just applied it to something she got away with.

Therefore Be Patient [James 5:1-10]

The first time I saw poverty, I was 19 years old. I’d been sent by my religious order to Mexico City to teach English to the daughters of the wealthy at a private school run by my community. We had several cleaners, local women, who attended to the school building and the teachers’ residence. They appeared at the gate at six every morning, Monday through Friday, and departed through the same gate every afternoon at four, right before the skies opened up and rained down the brief daily torrents that are typical in sub-tropical climates. The women were sweet and quiet and worked very hard, and they always left the place gleaming. I remember thinking that this was the cleanest place I’d ever lived in, a lot cleaner than my room back in Boston.

The school was located in the most glamorous part of the city, and so I assumed that the cleaning women did not live near us. I assumed that every day when they said good-bye with the soft politeness of Mexico, they got on a bus and returned to simpler homes in working class neighborhoods like the one my mother grew up in South Boston, with corner stores and local bars and a priest who knew your family. I did not know that there were no such neighborhoods there, and I did not know what the long high wall adjacent to our school was hiding.

Eventually I found out that behind the wall was what is called a barranca, a half-acre-or-so of littered open field dotted with cardboard shacks in front of which people cooked over open fires into which children routinely fell and were scarred for life, and where every Friday night most of what the women earned got spent by their despairing men on cheap, fast intoxicants. I also learned that in every rich neighborhood there were similar walls hiding similar barrancas. I learned that in Mexico City the typical distance between subhuman misery and superhuman luxury was the 8-inch width of a cement block.

The women who made our floors shine did not come by bus from across town. They ducked through a small opening in the wall of Hell, right next door. And I found that out because three Saturday mornings after I arrived, I was told to take some of our girls and go teach Christian Doctrine to the girls of the barranca. This we did weekly, ducking through that hole, sitting near those fires, teaching scarred children about God, the Virgin Mary, and the holy sacraments. And every Saturday afternoon when I got back to the residence, I would stand for 15 minutes under a hot shower, which was never hot enough or long enough to get the stench off my skin and the crawling feeling off my neck.

I hated that I could stand under hot water in a gleaming bathroom cleaned by women who had no running water, hot or cold, but you could not have gotten me out of that shower for love or money. And I used to cry myself to sleep at night over what I had seen, and I wondered what I was doing there, and where God was. And it was stunning to realize that this horror was what a great part of the world was like, and that it had been like this forever, and would probably not be changing any time soon. And I wanted desperately to go home, to New England, where it was possible not to know these things, and a lot easier to believe in God.

The sisters saw my distress and gave me the option of going home earlier than planned. Instead, I kept going to the barranca week after week with my satchel of catechisms. I don’t know why. Nothing changed because of it. I can’t even say that I made any friends in that awful place. The next time I’m in Mexico City, no nice-looking, well-dressed man is going to come running up to me to say, “You’re Mary Luti, aren’t you? I remember you! Oh, thank you, thank you, for when I was a boy you gave me hope and changed my life, and now I run a multinational!” I just kept going through the hole in the wall. I also kept hating every minute of it. I kept showering afterwards too, and I kept crying every night over what I had seen, wondering what I was doing there and where God was. Every week, the same, for months.

There’s no question in my mind that Christians are called to bold action in the world. But after a long life, I have to come think that we are also called to a peculiar form of patience that may appear at times like futility and helplessness, but may in fact be a kind of hope, even the foundation of action without which religious activism could eventually devolve into one more ideology projecting its rage into the world. The patience I mean takes shape in a persevering practice: the practice of being as simply and basically human as it is humanly possibly to be in the midst of an inhuman world.

While oppressors prosper and the poor die; while people are routinely sent to kill each other in war; while relationships break down and jobs disappoint; while our children elude parental shaping and go their own way into the world; while politics defraud, and leaders falter on clay feet; while all our choices limit us, and our futures will not bend to our wills; while our health slips out of our control, and God seems so indifferent to it all, the calling of every Christian believer is at least to take up the discipline of un-protecting ourselves from our own fear; to take the hearts we normally try so hard to keep away from the fire of so much pain and disappointment, the hearts we armor against feeling, and march them straight through any small opening we can find in the high walls that sin builds to hide its triumphs, and make some kind of human contact with the ones we find behind it, any kind of human contact at all.

The day of the Lord’s coming for which we pray every time we recite the Lord’s Prayer—“thy kingdom come”—is not only some great cataclysmic future event; it is also every moment in which we become, by grace, a little more able actually to see and feel and hear other human beings who live behind high walls. It is every moment we do not flee in horror from the terrible spectacle. The Lord’s return is also in our return, in the continuous turning we call conversion, which is nothing more nor less than a willingness to keep going back to the sights and sounds of real human life, in all its relentless pain, even if the only thing our returning produces is the tears of a shocked heart that flow down uncontrollably under a wasteful steaming shower; for all tears shed in the presence of human pain are a form of hope. For if we enter, we can see. If we see, we can feel. If we feel, we can weep. If we weep, we are connected. If we are connected, we might be saved.

And isn’t this what we claim when we say we belong to the Incarnate One? That there is a God who came to the neighborhood, ducking in through a hole in creation, and stepped inside? A God whom we know in Jesus, who was born of Mary in a kind of barranca, out of sight behind one of the world’s high walls. Isn’t this what the church proclaims about him—that his nearness to us in true human flesh is able to make us also fully human human beings, capable of the most copious tears, capable of lament, capable of a peculiar kind of patience, capable finally of commitment, and of the joy that comes from indomitable hope?