Prayer

Little Boys with Nuclear Toys

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The Spector of Little Boys with Nuclear Toys

As I watch and listen to Donald Trump, Pete Hegseth, Stephen Miller, J.D. Vance, Marco Rubio and many others, I find myself mumbling “We have little boys with nuclear toys.” There is war in the Middle East, focused primarily on Iran, but also overwhelming nearby Gulf States and Lebanon.  We watch in horror as the war drags on in Ukraine and can’t comprehend the destruction in Gaza. 

Always quick to justify our actions we point to others who find their identities through evil actions.  Moral decision making is flattened to either them or us and violence becomes the only tool at hand.  There are so many terrorists: Hamas, Revolutionary Guard, ISIS, Hizballah, Al-Qaida or the Latin American drug cartels.  The little boys with Tomahawk missile toys leap into the fray.  They proclaim they are showing our nation how to “man up!”  Core values and truly ‘acting like a gentleman’ is being trashed in the corridors of power.

With little or no regard for the complex unfolding of history, or intelligence (military or otherwise), we watch one debacle after another.  Trust is destroyed with allies, cities like Minneapolis or Chicago see trust for local law enforcement sabotaged and more than 170 children are blasted away at a girl’s school in Iran.

Adam Serwer’s “The Cruelty is the Point” was published five years ago.  It was a warning and a window into a more positive alternative. Serwer argues that Donald Trump’s language and behaviors (the racism, bullying, January 6th insurrection, anti-immigrant actions, misogyny) are broadly misunderstood.  Trump is not the primary cause of our current challenges; rather, only a symptom of a deeper malady.  Christians have a category for this: it is SIN. 

Further, this sin, this evil is beyond that of any one individual’s moral failings.  Something more profound is at play. Individuals matter, of course. Something all too widely misunderstood and discounted is also at play. We are wrestling with our social, corporate, institutional, and cultural sins – not carried by individuals alone.  It is no wonder that the “little boys” and their followers argue there is no such thing as social justice.  Yes, they seek to avoid the law for their personal actions, but it is more critical to see there is social immorality and illegality as well. It is no wonder these little boys and their allies suggest that whole groups can be labeled as cockroaches, as dirty, as criminals. It is no wonder persons can be targeted soley on the basis of skin color or language. These social sins require a corporate confession, an admission of responsibility and a change in more than an individual’s heart. They call for social equity and justice in our institutions, our culture and in the wholeness of our moral vision.

Fr. Richard Rohr writes helpfully about our failure to speak clearly about sin:

https://cac.org/daily-meditations/collective-sin-and-evil/

These are frightening times indeed.  There is a way forward – past the sin in which we all are entrapped.  The little boys with nuclear toys appear to gain pleasure from all they can destroy, whether through warfare, undermining our courts and justice systems, estranging international allies, cutting of health and food supplies formerly offered through USAID and more.

There is a better way – a way of repentance and respect for all.  We Christians pray for it every time we pray the prayer Jesus taught, which begins “Our Father.” This is a social prayer as it continues Thy Kingdom Come Thy Will Be Done On Earth.

Othering Prayer II: Individualism and Its Distortions

~ philipamerson

Othering Prayer at Advent 2022 – II

Individualism and Its Distortions

Do you recall looking at your image in one of those fun house mirrors, concave and convex and otherwise bent, in an amusement park? It can illustrate the way we might miss-image ourselves based on an out-of-whack, taken-for-granted, reality. It is a distortion, a skewed reflection of what is real. What if our spiritual quests and faith understandings are vulnerable to the concave and convex bends in our worlds taken-for-granted. 

In contemporary North American society, frames of reference are constrained by the dominant role individualism plays. It distorts. Societal understandings, economics, politics, culture, even language are limited. Cormac Russell and John McKnight compare this with the African notion of Ubuntu and write: “Individualism is a superhighway to a sick, depressed, and dissatisfied life and a fragmented society. Ubuntu, by contrast, says we are not self-reliant, we are other reliant: that life is not about self-fulfillment and leaning into work and money. Instead, a satisfying life is largely about leaning into our relationships and investing in our communities; it is about interdependence, not independence, (The Connected Community, Berrett-Koehler Publishers, 2022, p. xiv).

I would suggest our views of prayer have been focused too narrowly as an individualistic practice, to be personal prayer or meditation, primarily.  There is Corporate Prayer, typically in a worship service or as the Invocation or Benediction in religious or civic gatherings. 

Recently I wrote that the focus on Centering Prayer has gained much acceptance in religious life. While of value; still, I ask if it might be balanced by what I would call Othering Prayer. 

To my mind, Othering Prayer is rooted in the prayer Jesus taught the disciples (Luke 11 and Matthew 6). What we refer to as The Lord’s Prayer draws on elements from multiple earlier Hebrew prayers. In English translations the opening word “Our” says a great deal. It begins with an awareness that we are part of a community. 

I do not write this to suggest Centering Prayer, or deep personal religious experience is not of equal or often greater value.  Rather, it is to suggest that there is reflection to be done on how Othering Prayer might carry benefits in acting toward God’s purposes in our world.

It was Trappist Abbot Thomas Keating, St. Joseph’s Abbey Trappist Monastery who played a significant role in opening awareness to the value of Centering Prayer more than fifty years ago.  For Keating, Christian Centering Prayer was in continuity with the practices of other religious traditions.

I am assisted by the insights of Richard Rohr and the good folks at the Center for Action and Contemplation.  Since 1987 this Center has sought to integrate contemplation and action with Rohr arguing they are inseparable.  In fact, Rohr emphasizes this when he says the most important word in the Center’s name is neither Action or Contemplation but the small word “and.” 

Recently a friend commented that her experience is that when she practices quiet, contemplative, centering prayer, it seems richer when done as part of a community. Hmmn.

Enough for now — more to come…

Othering Prayer, Advent 2022

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Othering Prayer at Advent 2022

They asked to pray. Out of the blue it came. Now? Right here in the middle of an otherwise “perfectly normal” conversation? Twice, in as many days. Two friends, very different in backgrounds and experience, who had no other connection asked if we could pray together.  After not seeing each other for months, years, we were able to easily speak, share, laugh, confess, and delight in the goodness of friendship. Then, prayer.

Not in church, or in a “spiritual” conversation. The request stopped me… cold. On both occasions, then and there, we shared concerns and prayed. While I didn’t have a mystical experience, when we departed that day, there was a deeper sense of connection. It was, I believe what Brother Lawrence spoke of as God’s presence arising amid the routine activities of life — a deeper sense of joy and mutual love.  (Brother Lawrence was a 17th century lay Carmelite monk whose small book “The Practice of the Presence of God” has been treasured by believers across the centuries as a call to seek God’s presence everywhere from the chapel to the kitchen.)

Yes, prayer has been misused by charlatans and abused by spiritual pretenders. Prayer has also been reduced to a magical formula, a one-time “believer’s prayer” for example sold as a one-way ticket to heaven, separate from any daily life of faith.

A day or so before these two serendipitous prayers, another friend wrote mentioning he was reading The Spiritual Brain: Science and Religious Experience by Professor Andrew Newberg. I ordered the book, part of The Great Courses lecture series. Again, was this a coincidence? Newberg’s research looks at the way prayer, especially what might be called “Centering Prayer,” contemplative prayer, or mystical experience can shape human perception.  There are measurable changes in perceptions of reality and often a sense of joy, unity with the universe and purposefulness.  My look at Newberg’s rich research linking individual prayer with brain research, however, left me with a whole other set of questions.

I am not particularly well-schooled in a wide range of spiritual practices. I know some basics but can’t distinguish, say, among types of contemplative prayer. In fact, over recent years much of my praying has occurred on “prayer walks.”  I am not very practiced at what is referred to and valued as “Centering Prayer.” Most of my praying is better described as “Othering Prayer.”  Not exclusively, I do prayer that my personal intentions and understandings align with God’s purposes.  I also seek the heart of God on the behalf of others in the world beyond my own interests.  As I walk the streets of my city, I pray for those in prison as I walk by the jail, or the judges who are passing sentences, or families of those being incarcerated.  I pray for the bakers passing the bagel shop; the bankers as I pass an ATM machine; those without shelter who spread their blankets in front of the library and churches. 

So much of our culture’s understanding of prayer is individualistic in focus. It is decanted into a magical thinking drink… a negotiation with God… or a shaking of the begger’s cup in the face of the Almighty. What if contemplative prayer were seen as always caught up in the prayers of a community — prayers that were joined with, and for, others. This Advent we will think further about the potential of Othering Prayer.

A North American Distortion of the Lord’s Prayer

~ philipamerson

A North American Adaptation of the Lord’s Prayer – for too many Christians

A “Distortion” of The Lord’s Prayer as understood by too many North American Christians

(With interpretive notes)

Matthew 6:9-15

Pray then in this way:
Our* MY Father in heaven,
hallowed be MY UNDERSTANDING OF your name.
Your SPIRITUALIZED kingdom come,
Your SPIRITUALIZED will be done,
On earth** AMONG MY TRIBE as it is in heaven.
Give us ME this day our daily MORE EXCESS bread,
And forgive us our ME MY debts,
as we I also have forgiven our MY debtor FRIENDs WHO DESERVE IT.
And do not bring us ME to the time of trial,
but rescue us ME from the evil ones WHO DISAGREE WITH ME.
For if you forgive*** CONDEMN others of their trespasses,

your heavenly Father will also ESPECIALLY forgive you;

but if you do not forgive others,

neither will your Father WILL forgive your trespasses ANYWAY.
–Matthew 6:9-15

Interpretive Aids:

*This prayer is distorted to fit “modern” North American individualistic sensibilities held by many Christians.  Toby Keith’s song “I Want to Talk About Me” can be sung after the prayer.  It is based on the message preached and believed that all the followeres of Jesus are to focus on is individual salvation. This view forgets any mention of love of neighbor, the Year of Jubilee, Gospel stories about welcoming the outsider and stranger, Paul’s mention of each having gifts needed to be a part of whole community, historic practices of social-justice or ideas of covenant and commonweal.

** Faith in this view is all about heaven and the hereafter. It has little reference to daily life on earth. My current life is to get me ready for the “sweet by-and-by.” God’s will is meant only for those who think like me and believe the same theology and creeds that I hold.  In other words, “on earth” is about how I treat those who are part of my tribe.  This means, climate change is a myth, any government aid the poor is “evil socialism,” the earth’s resources are to be dominated and used up for my benefit and those who are like me. The earth is not our “Common Home” as Pope Francis proclaims. The United Methodist bishops calling for “environmental holiness” was wrong.

*** Forgiveness in this view is a sign of weakness… unless it is asking for a pardon for crimes.  The individual praying the prayer doesn’t need forgiveness because he or she has the right answer on two or three critical issues (e.g., against homosexuality and all abortions) and all else is “up to God.” I don’t really need to ask for forgiveness as my way is the only way to salvation. The story about the prodigal returning home is always about “them” and never about “me.”

Summer Reading Bouquet

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A Summer Reading Bouquet

Among my summer bouquet of reading — or re-reading, I have put two in my backpack to carry along with others. These are meant to be devotional books. I plan to carry them as devotional resources to be read and re-read as gifts in these challenging days. These are valuable starting points for reflection and meditation… a stopping to smell spiritual flowers.

For persons of faith, or those interested in exploring Christianity, I recommend these two theologian/prophets from the mid-twentieth Century as among the best of the witnesses of their time. First, take a look at a book about E. Stanley Jones and second, a book penned by Georgia Harkness. Both were essential Christian figures writing during our nation’s troubled times of war, depression, racial injustice and rapid social change.

Dr. Georgia Harkness

In the recently publishedThirty Days with E. Stanley Jones Jack Harnish offers a fresh look into the life of Jones – the mystic, prophet, missionary, peace activist, evangelist, ecumenist and global ambassador. Georgia Harkness’ Prayer and the Common Life is written for folks in that mid-Twentieth Century, socially moble, economically bubbling and globally expanding culture. Professor Harkness, theologian and philosopher, authored more than thirty books, some scholarly and many others, like Prayer and the Common Life, are meant to be accessible to the lay audience. I believe both have much to teach us, today.

By reading these two together one can see the hoped for seeds of renewal and unity anticipated in the church and society in those years, and at the same time, they point to the troubles ahead for Christendom caught up in narrow cultural understandings. For Christians inclined to devotional reading that comes from an earlier time and yet speaks with profundity to our current dilemmas, I lift these two remarkable people of faith for our personal and common benefit.

For believers, doubters or just plan folks interested, I share these two suggestions as remarkable additions to a good summer reading boquet.

Thanksgiving Prayer for the Taming of Our National Soap Opera

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Thanksgiving Prayer for the Taming of Our National Soap Opera

Thanksgiving Prayer: Creator of all that is good, true and beautiful, we pray that this Thanksgiving can be a time when personal fear and grievance are abated. Help us choose a calm and gracious way. Even when greeted with words, signs and actions of contempt, inspire in us a gracious spirit.

Release the air from the overblown angers toward those with whom we differ. Help us recovery from our national addiction to a soap opera of easy categories, where heros and villians are identified. Forgive our tendency to divide the world up as our prejudices are cycled and recycled in each news cycle. When we forget, may we be reminded of our own failures, frailties and misguided hungers and appetites. O God, in your mercy, heal us as a people.

Give us calm hearts to act with unusual grace toward those we love and even toward our most diagreeable neighbors. Stay the hands of those who would do violence. As we gather at Thanksgiving tables, rekindle our imagination and care for one another. Help us remember, with St. Augustine, that “God loves each one as if there is none other in all the world to love and God loves all as God loves each.” Then, in the days that follow, after we have overdosed on turkey and football, give us the wisdom, courage and imagination to address the mean-spirited language, customs and social status concerns. Help us find ways to end discrimination so prevalent in our world. Help us, as we call on all to act in terms of God’s great narrative of reconciliation and care for all creation. Amen.

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Context of prayer:

Driving along the highways in Amador County California this week there were road signs that bespoke our national trauma. It is almost as if a national “self sabatoge” is taking place. Discourse is overly simplistic, rude and crude, and based on persistent falsehoods; or, to quote a John Prine lyric, “When you’ve got hell to pay, put truth on layaway.”

As I pass the road signs, it is painfully clear there are no easy answers to our national brokenness and distrust. Yes, I have strong opinions about how truth has been subverted. It is not, however, only the fault of one man or one political party. Truth is more precious than some purveyors on cable networks advertize. This brokenness will take decades to address — and, in fact, the tensions and social fractures are decades old, make that centuries old. May our lost sense of OUR STORY been restored and a grand narrative again find purchase in our respect for one another, even when we disagree. The core features of our commonwheal as a nation will require a sense of hope and commitment to the good, true and beautiful — even when it seems forever undermined by the ugliness that surrounds.

Amador County, CA, Nov. 2021

From the internet, same day

I close with another quote from the great prophet, John Prine, who died this past year. He put his hope in these words:

If by chance I should find myself at rest, 
By falling from this jagged cliff, 
I look below and I look above, 
I’m surrounded by your boundless love. 
Surround me with your boundless love, 
Confound with your boundless love,
I was drowning in a sea, lost as I could be 
When you found me with your boundless love,
You dumbfound me with your boundless love, 
You surround me with your boundless love.

Veterans Day 2020

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Veterans Day 2020

Veterans Day 2020 came with cloudy skies and a nation struggling with the highest yet number of COVID-19 cases. Walking across the campus of Indiana University, young women and men in the ROTC were raising the U.S. and Indiana flags. I was struck by the ways our proud nation is enmeshed in a sad drama around the recent presidential election.

We wait to unite in common purpose to address the corona virus pandemic. We wait to regain a sense of shared national identity after a period of tragic division and authoritarian misadventures. We offer a sad spectacle across the globe. Others, rightly, view us with pity. The U.S., beacon of democracy over the centuries, is humbled and divided. When our electoral process is treated like a realty television show (in reruns) and persons who have sworn an oath to uphold the constitution spout unproven charges of voter fraud, we struggle with a pandemic greater than that of the corona virus. It is a pandemic of mistrust and deceit. I watch as “Old Glory” is raised and ponder where we, as a people, are headed.

Indiana University, Veterans Day 2020

After pausing and praying, I walked on wondering what little bit each one of us might do. I composed letters in my mind to my congressional representatives from Indiana. All Republican. None of them with sufficient courage as yet to honor our democracy by acknowledging the obvious — Joseph Biden has been elected as the 46th President of the United States.

A column by Thomas Friedman kept playing across my mind. https://nyti.ms/2GSAdtc. It is entitled “Only Truth Can Save Our Democracy.” Let me quote Friedman here: “We need to restore the stigma to lying and liars before it is too late. We need to hunt for truth, fight for truth and mercilessly discredit the forces of disinformation. It is the freedom battle of our generation.“

He is right. We are passing through perilous times when truth itself has been devalued. Deceits and scapegoating of those who disagree or are at the margins of our society threatens the common life within history’s greatest democracy.

Upon return home, I wrote letters to each of my representatives. Below is a copy of my letter to Senator Michael Braun. I encourage you to write — letters of challenge and letters of gratitude. I encourage you to pray — write and pray — do it today.

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Senator Michael Braun                                                       November 11, 2020 374 Russell Senate Office Building
Washington, DC 20510

Dear Senator Braun,

I write to you on this Veterans Day, 2020, to express my disappointment with your dismissive and dangerous response to the election of Joseph Biden as the next President of the United States.  Sir, the people of our state and nation deserve better than such poltroonery from you in these stress-filled times.  As I presume you know, there are issues of national security at risk, not to mention the potential for the undermining basic democratic processes.  We are too great a nation, and you, too intelligent a senator, not to perceive the dangers of encouraging and enabling a president who continues to behave like a tinpot dictator. 

We are better than this.  You are better than this.  At least I thought so until I heard your comment that the nation’s popular vote “was basically a tie if you take out California.”  Since reading this statement by you, on this Veteran’s Day, I have thought you might want to propose a new Braun-approved version of the Pledge of Allegiance.  Let’s see:

I pledge allegiance to the flag 
of the United States of America, 
And to the Republic(ans) for which it stands, 
One nation, under God, indivisible (except for California), 
with Liberty and Justice for all 
(except those Trumpists wish to exclude).

We deserve better and I think you know it. Why is it, in these days, that the core Republican strategy seems to always seek to exclude and/or scapegoat others?  Perhaps we could say that the number of U.S. Senators in congress is basically tied if you take out Indiana. My family and friends in California think of you as a senator (some even speak of you as a person of intellect and decency); perhaps you might consider thinking of them as fully enfranchised U.S. citizens.

Most sincerely yours,

Rev. Dr. Philip Amerson

Fortnight – Day8: Social Self

~ philipamerson

Fortnight – Day8: Social Self

Today, consider please, the presumed dichotomy between the personal and the social, the individual and community. For too long our politics, religion, economics and charity have been misshapen by this fraudulent binary. At a fundamental level, there is a web of mutuality between one’s self and others. Americans tend to live with a heavy focus on individualism and “individual rights.” This is a good thing — however, if this is the sum total of what is valued or the singular basis for action– it will lead to trouble.

Social Psychologists George Herbert Meade and George Cooley posited decades ago the understanding that every human being is a Social Self. From the beginning, we learn who we are by interacting with others, as if in a looking glass. The language we learn, the games we play, our habits and our pains are fundamentally shaped in social contexts. It was from these insights that H. Richard Niebuhr wrote the ethics classic, “The Responsible Self.” Niebuhr suggested that the reflexive self could act as the responsible self.

In 1947, Mahatma Gandhi gave his grandson a slip of paper listing “the seven blunders that human society commits, and that cause all the violence.” These were:

  • Politics without principles.
  • Wealth without work.
  • Pleasure without conscience.
  • Knowledge without character.
  • Commerce without morality.
  • Science without humanity.
  • Worship without sacrifice.

(see Donella Meadows, Gandhi’s Seven Blunders — And Then Some, Sustainability Institute, August, 18, 1994)

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In the United States this week (10/25/20), a young man, the president’s son-in-law and advisor, stood on the White House lawn in an interview on “Fox and Friends.” He dismissively suggested that in response to the George Floyd “situation,” individuals “in the Black community” were unwilling “to break out of the problems they were complaining about.” He expressed doubt that African Americans “want to be successful.” Upon hearing the interview with Jared Kushner, I thought of Gandhi’s Seven Social Sins.

As abhorrent as Mr. Kushner’s words are, I recognize their ideological fountainhead. It is the reductive belief that only “personal responsibility” is required for the thriving of a community or nation. Individual liberty is the supreme goal and good and personal responsibility is the tool. Fix individuals and everything else will fall in line.

At this juncture, I have sat beside too many persons who worked hard, risked much, withstood adversity and still were crushed by immoral constructs in the social order. A wise front-porch, neighborhood philosopher, named Doris Danner once taught me, “You can build a crocked wall with perfectly straight blocks.” In a pandemic, is “personal responsibility” sufficient? Shouldn’t there be a societal expectation, even a mandate, that everyone wear a mask? Sadly, we are seeing, living with, and many dying from, the results of a mistaken notion of individual freedom as the ultimate and exclusive good.

I recognize Mr. Kushner’s perspective. You see, as an adolescent, my religious understandings were focused on personal salvation. I had to want to have a personal relationship with Jesus and that would fix everything else. Personal salvation was separate from justice. Yes, I was taught that if I was saved, I should be compassionate toward others. It was however, always with the motive that I could see that they were a saved individual, just like me. Whether I would admit it or not, racial segregation, economic or educational discrimination, or poor health care were best overcome if persons were saved and then “wanted to be successful.”

In my individualistic understandings, my paternalistic role was to see that others were “fixed” like me. There was little awareness that others, who saw things differently, might have something to teach me; nor was there the sense that God was at work for the the common good, for the realm of God.

While I prayed the “Lord’s Prayer” in those years; I failed to hear that it was a communal prayer. It was a prayer filed with the corporate words, “our,” “us” and “we;” a prayer about our neighbor and our world.

Jane Addams Helping Hands Memorial, Chicago

Years after receiving the note with the Seven Blunders listed, Arun added an eighth: Rights without responsibilities.

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Dr. Donella Meadows was an environmental scientist and early writer on sustainability who added to the list of social sins. A professor at MIT and McArthur award winner, sadly, she died too young, in 2001. Still her words fall in line with the call of H. Richard Neibuhr that we are to act as a Social Self — a Responsible Self!

“Somehow our public discussion has become dominated by either-or simplicities... This simplistic thinking seems incapable of embracing the idea of BALANCE, which was Gandhi’s central point. He wasn’t calling for work without wealth or humanity without science, he was calling for work AND wealth. Science AND humanity. Commerce AND morality. Pleasure AND conscience.

Life is full of unsolvable problems. Pretending to have solved them by choosing just one or another of profound opposites can generate even more blunders than the ones Gandhi listed. Justice without mercy. Order without freedom. Talking without listening. Individuality without community. Stability without change. Private interest without public interest. Liberty without equality. Or, in every case, vice versa. Listen to our public debates about health care, crime, taxation, regulation. You will hear the Gandhian blunders, the frantic search for a permanent simplicity, the passive violence that leads to active violence. There’s no point in taking sides in these debates. There’s only an opportunity to point out that balance, discovered through love, is what we should be seeking — and what we will always have to be seeking. (Donella Meadows, Sustainability Institute, 1994)

Fortnight – Day6: Sabbath

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Fortnight Day6: Sabbath

And we pray, not
for new earth or heaven, but to be
quiet in heart, and in eye,
clear. What we need is here.
(Wendell Berry)

If the presidential election, nine days hence, is to address the anxieties and despairing so many carry, it will require more than replacing one person with another. It will require more than changing the nameplates on office doors. It will require a transformation in us. It will require Sabbath. While many swamps may need to be drained, the primary swamp needing attention may be within the human heart.

Whatever the outcome of the vote, whether known in a few hours or several weeks, the temptation then will be to continue in the patterns and habits established out of anxiety, grievance and distrust. Sabbath will be required. Walter Brueggemann reminds: “Sabbath is the occasion to reimagine all of social life away from coercion and competition to compassionate solidarity.  Sabbath is not simply the pause that refreshes.  It is the pause that transforms.” (Brueggemann, Sabbath as Resistance, p. 44)

Lily Pond, The Huntington Gardens, 2015

I fear many things. I am anxious about much. Mostly, however, I desire to move from patterns of constant anxiety to another way of life. A way where I know the gifts of sabbath. The joy of rest, restoration, re-imagination and resistance. Joan Chittister wrote: “Sabbath is that period for holy leisure when I take time to look at life in fresh, new ways.” She encourages “contemplative leisure.”

Sabbath can serve as the great equalizer — it is a time when we are freed to set competition aside. As a great equalizer we are freed to recall that all share in creation; each other person is neighbor. Again Walter Brueggemann writes: The task is to SEVEN our lives. — On the Sabbath Day these vulnerable neighbors shall be like you.  Sabbath is not simply a pause, but the occasion to re-imagine all of society away from coercion and competition. (Sabbath as Resistance, p. 43)

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A Jewish Sabbath Prayer:  
Days pass, 
Years vanish,  
And we walk sightless among miracles.

No Country for Old Folks

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No Country for Old Folks

“Take time to grieve.” I have offered such counsel while standing with families and friends at the time of loss. Take time. I have counseled myself when facing crises. Time to pray, time to reflect, to breath deeply; take time to embrace family and friends; time to gain perspective for the journey ahead. It will take months, years perhaps, decades maybe. Time is necessary to better understand the whole of pain and healing.

On Friday last, on the eve of Rosh Hashanah, Supreme Court Justice Ruth Bader Ginsberg died. She was 87.

On July 17th, Congressman and Civil Rights leader, John Robert Lewis died. He was 80.

Over the past six months, in the United States’ more than 200,000 folks have died of COVID-19. Of these more than 150,000 were fellow citizens over the age 65.

We have much grief work to do as a nation. We have lost leaders and icons. Many of us have lost loved ones and dear friends to coronavirus.

We have grief work to do!

Cormic McCarthy’s 2005 novel No Country for Old Men, and the movie that followed, comes to mind in this moment. It is a powder keg of a book. Played out on the Southwest Texas border with Mexico. It is a tale that moves all too quickly and violently upending the quiet lives of those caught in the unwelcome drama. Like James Lee Burke’s recent novel A Private Cathedral, McCarthy’s story plumbs the depths of human good and evil and the world of truth and lies.

Our nation’s future appears to reside in the hands of many old men (and a few old women). Some are seeking to rush past the national grief work so needed now. This is needed grief work to celebrate the service of Justice Ginsberg or Congressman Lewis — grief work that remembers the lives of those hundreds of thousands struck down by the coronavirus.

Let this also be added to our grief work: to stand against the corruption and lies offered by those who seek only to hold on to power. Let our grief work be to move our nation beyond the grievance of bigotry; let us move past unproductive racial, religious and cultural divisions. Let our grief work seek compassion for all, young and old. Let our grief work involve prayer, reflection, reaching to friends and family. And, mostly, let our grief work be to join those who will work and protest and vote for a society that values all people.