Do Not be Afraid

"Here is the world. Beautiful and terrible things will happen. Don't be afraid."¹

—Frederick Buechner

These were the words that marked a house fire and the death of a beloved dog for some folks that I met earlier this year. They are the words I wrote under a dark sky and a full moon, a picture I painted for my friend whose dear mom died on Easter morning. They are the words embodied in the juxtaposition of nature’s beauty and nature’s brutality when I was out hiking and found a freshly killed bird on my quiet trail. They are the words I am still clinging to, in hopes of making sense of a friend’s surreal situation. They are the words attempting to hold back my own fears of losing my family. They are the words seeking to reconcile a disappointed hope of healing—a wife and child, parents and a sister, all bereft of a man who was only thirty-four.

But they are only so many words. They don’t stop the darkness from coming. They don’t staunch the wound that death rips through so many whom I know—the wound that I feel, too. That I fear, too. At some point I have to face the reality of death and the loneliness—the isolation—it brings. And words do not fill the hollowed out people we become when death invades our lives. Those true words lie flat on the page, not shedding a bit of light or colour into our greyness. They lie flat, unable to lend us a hand, to pull us out of the mire of the Fall and its effects.

Words can kill and words can heal; but sometimes words are superfluous—flat-lined rather than life-lines. Brokenness doesn’t fit in neat packages or true-but-trite sayings. Brokenness doesn’t fit well anywhere with all its jagged edges lacerating those who get too close. When I can, I hug my friend who lost her mom this year. I try to just listen. I paint or sing to let the pain out. I cry with my friends—and for them, too. I pray the Kyrie often: Lord have mercy. Christ have mercy. Lord, have mercy.

But how do I face my family’s mortality—or my own—when I am reminded of the brevity of life? I need to learn to take a page from Wendell Berry’s book:

When despair grows in me

and I wake in the night at the least sound

in fear of what my life and my [parents’] lives may be,

I go and lie down where the wood drake

rests in his beauty on the water, and the great heron feeds.

I come into the peace of wild things

who do not tax their lives with forethought

of grief.2

“Who do not tax their lives with forethought of grief.” I can grieve alongside. I can grieve during. I can grieve after. And being a human rather than an animal, I can have a forethought of grief. I can “pre-grieve,” as I’ve taken to calling it—but should I? Or can I really even pre-grieve? I don’t know what certain losses will be like until they arrive. I won’t know what I miss until I miss it. Why try to grieve now, when I am called to live now? Why let grieving spoil being with my family and my friends, or the beauty all around me? And let me remind you, you who are in the darkness and that infernal greyness of numbed emotions—there are still candles and stars and beacons of beauty. How do I know? I have seen them. Beauty does not stop the ache, nor does it flip a switch, turning on one’s ability to feel. Yet, beauty creeps in—like a flame along a paper-edge, like ever-rising waters, like the grey light of dawn about to to turn golden and crimson—and somehow it lights a beacon of hope. Hope that one day this topsy-turvy brokenness will be made right.

How do I know? Well, Buechner said it better than I could: “Here is the world. Beautiful and terrible things will happen. Don’t be afraid. I am with you.” That part tends to get left off the quotation, but how are we not to be afraid—in reverent fear of the beauty and in fear of the terror of the world? We do not fear, because the One who made all things good, who made us, who loves us, walks with us. Why would we fear the darkness if the Light of the World is present with us? It isn’t that we aren’t walking in the darkness, its very fingers clawing at us—but, it cannot overpower us or leave us forever in grey-life. The Light shines in the darkness and the darkness cannot comprehend it—cannot understand the Light, nor overcome it.

When words won’t stem the gushing wounds death opens in the heart, I go for a long hike. It doesn’t fix things or bring people back. It doesn’t change the realities that my family and friends experience due to loss. Yet, sometimes along the way, I am changed by the Maker of the wild things. He is the ever-present Healer. He is with us in the darkness, in the flat grey feeling, in the hollow emptiness, in the moments of meaninglessness. Though we may not feel His presence—and though we may forget, “we can nowhere evade the presence of God. The world is crowded with Him.”3

Sometimes the Word is wordlessly present. Always He walks alongside us—He is with us—even when we can’t feel His presence. “Here is the world. Beautiful and terrible things will happen. Don’t be afraid. I am with you.”

________

1. Buechner, Frederick; Beyond Words (New York: HarperCollins Publishers, Inc. 2004) 139

2. Berry, Wendell; "The Peace of Wild Things" retrieved from Poem Hunter

3. Lewis, C. S., Letters to Malcolm (London: Geoffrey Bles Ltd. 1964) 100-101

The Icon Tree

"...Indeed the only way in which I can make real to myself what theology teaches about the heinousness of sin is to remember that every sin is the distortion of an energy breathed into us - an energy which, if not thus distorted, would have blossomed into one of those holy acts whereof 'God did it' and 'I did it' are both true descriptions. 

We poison the wine as He decants it into us; murder a melody He would play with us as the instrument. We caricature the self-portrait He would paint. Hence all sin, whatever else it is, is sacrilege."

~ C. S. Lewis, Letters to Malcolm Chiefly on Prayer

Fog renders the foothills out my window nearly invisible this morning. In much the same way, sin renders the good thing from which it derives existence unrecognisable, incomprehensible. There is so much good in the things God made, because He made them, and He is goodness itself. Yet when we take a good thing and turn it on its head, it becomes vile, wretched, utterly broken. Lewis chooses well when he says that sin is sacrilege. Sacrilege is defined as a "crime of stealing what is consecrated to God." Indeed, that is what every sin is; stealing God's glory, or God's good thing and using it to satisfy our cravings, to harm others, or turning it into an idol.

God is greater than our sin, more imaginative and redemptive than our corruption of His good things. All we can think to do is twist something good into cruel, sick, selfish means to our own ends. God, however, creatively, completely, redeems brokenness. He turns the Fall upside down in the most ludicrous and paradoxical ways.  The God of the universe, Creator of all things, becomes part of the creation,  dwells inside the universe. He Who could not sin, became sin itself in order to make us the very righteousness of God. When the first Adam failed to obey, the Second Adam fulfilled the Law in spirit and in truth. When we could not atone for our sin, the blood of the perfect Lamb was shed in our stead. Who is this King of glory?

This King of glory rode into Jerusalem one day to the shouts and praises of His people. They shouted words to the effect of, 'Save us, O King!' that day. Less than a week later they screamed, 'Crucify Him, crucify Him! His blood be on us and our children!' And what was condemnation for this demand, was turned right side up. Rather than guilt and culpability remaining on those who appealed for Jesus' blood, that same blood was upon them, to cover all their sin. Rather than covering their hands in blood, Jesus offered to sprinkle them entirely to remove their condemnation.

Often Christians will say this all took place on the cross. After all, that is where the blood was shed. But many innocent men have been killed (though no other sinless men have been executed), how does the bloodshed of an innocent man save anyone? Partly it is because Jesus was sinless and took the penalty we all deserve and He did not. The wages of sin, the payment for sin, is death. So Jesus died on the cross, that image we see throughout the ages in churches, on necklaces, on wall art, and more. So He paid a debt that we owed and could not pay. So what?

This is where many Christians miss the mark. Too often we stop at the cross, we end the story on Good Friday, and Jesus is still in the tomb. What I love about Eastertide is that it is the co-mingling of Good Friday, Holy Saturday, and Easter Day. The fact is that the tomb is empty, and the One Who formerly occupied it had the authority to defeat death.  In fact, He had the authority to declare to those chained in darkness that He had won. 

The cross is no icon of hope at all if the empty tomb is not set beside it. The cross does not tell the whole story -- not without remembering that the cross is empty and the tomb is empty because Jesus is alive.

“Why do you seek the living among the dead? He is not here, but is risen!"

 ~ Luke 24:5b-6a

Let me encourage you not to turn the very cross of Christ into an idol. We do this when we do not tell the whole story, when we forget the risen Christ. 

Let the cross instead be an icon to us. An icon is a real object that reminds us of a historical or spiritual truth. Let the wine be drunk physically to remind us of the blood shed to save our bodies and souls. Let us bow to the cross because it reminds us that Jesus is our King, and we must revere and honour Him. Let us delight to be where the Composer has placed us in the melody of His symphony. Let us look at the scarred tree, the paintings of the scarred hands and feet, and be reminded that He was pierced  and wounded for our lust, anger, pride, and over desire. Let that empty icon tree remind us to seek the living Jesus.

Blesséd, blesséd, blesséd be He!

~ Johanna

The Queer Ache

"It's so beautiful that it hurts me," said Anne softly. "Perfect things like that always did hurt me—I remember I called it 'the queer ache' when I was a child. What is the reason that pain like this seems inseparable from perfection? Is it the pain of finality—when we realise that there can be nothing beyond but retrogression?"

"Perhaps," said Owen dreamily, "it is the prisoned infinite in us calling out to its kindred infinite as expressed in that visible perfection."

~ Lucy Maud Montgomery, Anne's House of Dreams 

Autumn. Merely the word itself evokes waking to a crisp dawn, catching the scent of leaves and the tang of woodsmoke in the air. It is the time for apple cider and pumpkin bread, sweaters and long walks on clear sunny afternoons to see ochre and copper hues painting the landscape. Autumn holds some of my most cherished memories in her crinkly hands. Her cool, sunny days inspire me to study, to write, to read poetry, to dream and hope more deeply, to do new things, to bake, to dare to become fully alive. I practically skip on my walks, and prance to work. My soul cannot help feeling awake. When our souls are thus awake and aware, we are more attuned to the 'queer ache' of Beauty.

This morning I decided to take a jaunt to one of my favourite overlooks in Manitou. While collecting many shapes and shades of leaves, I wound my way up the back streets, stopping to smell the last of Summer's blooms. I stood as close to the edge of the overlook as I could. Grey clouds poured over the closest ridge of foothills, veiling the sun for a time. In the filtered light I beheld russet scrub oak, burnished aspens, deep green firs, and the majestic crest of Pikes Peak with a hoary mantle of snow.  

The pang of Beauty brought tears to my eyes, not because of what they saw, but because I felt hungry for something I cannot yet sink my teeth into. C. S. Lewis called it 'joy', Sheldon Vanauken labelled it 'Beauty', and Solomon called it 'eternity': "[God] has made everything beautiful in its time. Also He has put eternity in their hearts, except that no one can find out the work that God does from beginning to end." (Eccl. 3.11) 

Today, as I felt "the imprisoned infinite" in me calling out to the divine Infinite, I wondered if God ever feels the pang of Beauty. If we are made in His image, if Jesus came and suffered as we suffer, and we feel this ache, is it possible that He does too? Is this what the Palmist really meant when he said that "deep calls out to deep at the noise of Your waterfalls" in Psalm 42? Was he saying, "Your infinite Spirit in me calls out to the Infinite Godhead when I hear the rush of mighty waters"? Does your heart leap when you hear the chorus of many waters, or at the sweet warble of a bird in an otherwise still wood? Is it eternity (the infinite) in us resonating with the Eternal One, who is Beauty Himself?

I am inclined to believe the pain of Beauty is the infinite part of us (our spirit), longing for the Infinite Himself and a fully redeemed world. The pain comes because we are still under the curse, even if we have received the Cure.  I return to what I pondered today: does God ever feel the ache of Beauty? I am tempted to say, "Surely not, He is the Infinite our spirit longs for, after all".  Yet when I began to ponder this earlier, I wondered if the pain we feel in yearning for God (the Beautiful) Himself is akin to what He feels when He holds out His arms to us and we walk away (Isaiah 62.2-3). It is as if the Infinite calls out to the eternity, or infinite, in our hearts and we turn away. Surely that is as wounding as longing for the Infinite, but being unable to enter fully into that Infinity. 

This is speculation on my part, as God is not a fallen human and does not come at things in a broken manner. I am still learning to think His thoughts after Him, rather than assuming He thinks like I do. I am still being healed of my brokenness, He has never been 'broken' in the sense of being fallen. What I do know is that the more attuned I am to let Beauty lead me to God, the more often I hear Him speak. Though there is an intense longing for the Infinite that cannot currently be fulfilled, I would rather have the stabs of Beauty to remind me that I am awake and that God exists.

“We may ignore, but we can nowhere evade, the presence of God. The world is crowded with Him. He walks everywhere incognito. And the incognito is not always hard to penetrate. The real labour is to remember, to attend. In fact, to come awake. Still more, to remain awake.”

 — C. S. Lewis, Letters to Malcolm: Chiefly on Prayer

~ Johanna (13 October 2012)

When God Speaks to Us Through Us...

They tell me, Lord, that when I seem
To be in speech with You,
Since but one voice is heard, it's all a dream,
One talker aping two.

Sometimes it is, yet not as they
Conceive it. Rather, I
Seek in myself the things I hoped to say,
But lo! my wells are dry.

Then, seeing me empty, You forsake
The listener's rôle and through
My dumb lips breathe and into utterance wake
The thoughts I never knew.

And thus You neither need reply
Nor can; thus while we seem
Two talkers, Thou art One forever, and I
No dreamer, but thy dream.

~ C. S. Lewis, Letters to Malcolm Chiefly on Prayer

All in All

Creation seems to be delegation through and through. [God] will do nothing simply of Himself which can be done by His creatures. I suppose this is because He is a giver. And He has nothing to give but Himself. And to give Himself is to do His deeds - in a sense, and on varying levels to be Himself - through the things He has made.

In Pantheism God is all. But the whole point of creation surely is that He was not content to be all. He intends to be 'all in all.'

~ C. S. Lewis, Letters to Malcolm Chiefly on Prayer

Made for Some Reason

 

Surely a man of genius composing a poem or symphony must be less unlike God than  a ruler? But the man of genius has no mere by-products in his work. Every note or word will be more than a means, more than a consequence. Nothing will be present solely for the sake of other things. 

If each note or word were conscious it would say, "The Maker had me myself in view and chose for me, with the whole force of His genius, exactly the context I required." And it would be right – provided it remembered that every other note or word could say no less.

~ C. S. Lewis, Letters to Malcolm Chiefly on Prayer (pp. 54-55)

Words, words, words: God made the world and its contents with them. By the word of His mouth the heavens stand firm. The Son of God is called the Word (logos). Moreover, God reveals Himself most expressly in the words of a story contained in a book. That story is the great Story, complete with a plot, interwoven themes, protagonist, antagonist, and damsel in distress. The Story has a beginning, a plight, a climax, a liberator, an ultimate sacrifice, and is still in the throes of climax resolution. God tells His Story in a variety of lives and through numerous means: poetry, philosophy, narrative, historical accounts, and letters.

Did you know that you are a part of God's grand Story? Not only that, but in "the whole force of His genius" you are in the exact context that you require. You should not have been born two hundred years ago, nor two thousand years hence. You should not have been born into a different culture, on a different continent, or to a different family (even though your family life may have extreme brokenness, God can redeems and use even that). You should not try to be someone or something you are not. You do not have to fit into the box the world offers you. You were made to be the exact person you are to carry the Story further. Your line is not just your own, but it fits into the context of the Story right now.

This idea from Lewis surfaced in another book I read recently:  

"Did you ever notice that all machines are made for some reason?" [Hugo] asked Isabelle. "They are built to make you laugh, like the mouse here, or to tell the time, like clocks, or to fill you with wonder, like the automaton. Maybe that's why a broken machine always makes me a little sad, because it isn't able to do what it was meant to do... Maybe it's the same with people," Hugo continued. "If you lose your purpose... It's like you're broken."

 ~ Brian Selznick, The Invention of Hugo Cabret (pp 374-375)

 

If we lose our purpose, if we seek a different context than the one chosen for us, it is like we are broken. We are like a line read out of time, dropping the rhythm and rhyme. Have you ever felt out of time? As if your line had no context at all, let alone the 'exact right' sort? Perhaps you don't know what to do after school, or what job to look for, or whom you should marry, or whether you ought to remain single, or where you should live.  Maybe you feel trapped where you are. Are you really trapped, or do you no longer fit inside a constantly shrinking space?  Like a piece in a complicated machine, you will not simply 'do' in one of a number of places. You must fit exactly where the Maker has intended for you to go from the beginning.

That you are here—that life exists, and identity;
That the powerful play goes on, and you will contribute a verse.

 ~ Walt Whitman, O Me! O Life! (from Leaves of Grass)

And as Mr Keating (from my favourite film, Dead Poets' Society) asks his class, I ask you: what will your verse be?

~ Johanna