Philip Nikolayev: “Ideers”


Bash’um hard with a hunk o’ lard, cowboy,
when they come ‘ere to seduce our sons and daughters,
the only sons and daughters we have,
with their damn ideers. They think ideers
are worth somethin’ like a Bushel O’Pork
per each. Trahahahaha. They eschew
the feelin’s of patriotism, peals of chivalry
‘n’ private property like. So what does we care
to preserve them as a subspecies? Bein’ ourselves
of solid as rock good local stock
‘n’ rooted in these very hills that we cultivate,
bein’ so local that the mind races over
aeons of banjo-tinklin’ memory of roots
like echoes in the prairied valley, being
precisely that kinda stock, honest blue grass treadin’,
we’re buyin’ none of that Uruguay political correctness.
None, I be tellin’ ya m’s’ladies!
We automatic’ly
put that subspecies under suspicion, zitwere.
The shmuck (pardon me, Sir, me
umbilical vernacular) hadta be tryin’ to
spray us around wi’ hi’ curlture.
He said he be a-dribblin’ learnin’ into our heads
wi’ like critical thinkin’ routines.
But without shittn’ y’uns, I muss hereinafter d’claire
his reasonin’ ta be sorely wrong an’ fallaiches.
In fact, it is beyond fallaiches. Whatever.
Y’uns havin’ troubles hearin’ or somethin’? We been
on this land for gwerk knows how many a century,
from eras immemorable, and we know,
havin’ built these here barns and infrastructure,
we know without prejudice
and in good shape ‘n’ hope ‘n’ faith ‘n’ all
of mind and body like, we know
exact what the heck it cost to keep
the streets of our polity clean,
Partridge and Dingleberry Rock Village Plaza,
positively speakin’ straight narrow clean.
I do repeat, straight narrow clean,
of all yum culturevultures with all yum
cloggin’ dog’s doo an’ piece o’shit ideers.


(Philip was my classmate at Harvard in the 1990s, but despite that early disadvantage in life, he is now the proud editor of Fulcrum: An Annual of Poetry and Aesthetics and the author of several poetry books including Letters from Aldenderry, from which “Ideers” is reprinted by permission. Visit his MySpace page here.)

Book Notes: The Fall of Interpretation


The thesis of Christian philosopher James K.A. Smith’s The Fall of Interpretation: Philosophical Foundations for a Creational Hermeneutic is simple and revolutionary: The necessity of interpretation — the impossibility of unmediated, perspective-free experience of a text or an event — is not a tragedy nor a barrier to truth, but an acceptable aspect of being a finite creature. Complete interpretive agreement, which history shows us is impossible, is not the only way to maintain the authority of a text such as the Bible or the Constitution. Smith argues that giving up the ideal of total, self-evident consensus will not lead to chaos because tradition and real-world experience constrain the number of interpretations we will actually find useful.

Hermeneutics is the branch of philosophy dealing with theories of interpretation. From Plato to today’s evangelical scholars and deconstructionist philosophers, there’s a common assumption that the necessity of interpretation is a fall from grace. In a perfect world, the theory goes, everyone would clearly perceive reality in exactly the same way. There wouldn’t be this diversity, uncertainty and incompleteness of interpretations.

Postmodernism contributes the insight that there is no pure encounter with the text, no alternative to our responsibility to choose among a plurality (though not, as Smith argues, an infinity) of plausible interpretive filters. So are our only choices a naive inerrancy or a despairing relativism? Not unless we are comparing our actual hermeneutic situation to a false ideal of perception unbounded by time, space, or the gap between self and object — in other words, measuring our perspectival knowledge against the direct knowledge available to an omniscient, omnipresent God.

Interpretation exists because we are finite creatures who cannot get completely beyond the space-time position where we find ourselves. Finitude creates a gap between two communicating individuals, and between myself and the object I communicate about. This gap produces the risk of mis-communication, and ensures that the sign can never capture the entirety of the signified.

Smith argues that the link between interpretation and fallenness contradicts the Christian belief that creation was originally and essentially good. To blame humans for not having a God’s-eye perspective is to say that finitude itself is fallen. In other words, we’re saying God made a mistake by creating individual humans with a diversity of cultures and experiences, instead of one undifferentiated God-being. This is unbiblical and, since it doesn’t fit reality, unhelpful. It produces hermeneutics that avoid self-awareness about their own limitations.

But wait, doesn’t the Tower of Babel story imply that linguistic diversity is a punishment for human pride? Smith daringly contends that God was restoring His intended diversity and squelching early humans’ totalitarian impulse to impose a monoculture. It makes a peculiar sort of sense: what would ever motivate God to make it harder for us to know Him? The fact that He brought pluribus out of unum suggests Smith is right that Christians should celebrate the polyphonic quality of human discourse.

Smith notes that “to say that everything is interpretation is not to say that all is arbitrary.” (p.163) The hermeneutics of the culture wars present us with a false choice between a single reading (of the Bible or the world) and an infinity of equally valid readings. Neither is actually an option for us. Interpretation isn’t infinite because reality pushes back. Our common experience in a shared world sets interpretive norms that “resist capricious construal.” (p.174) In other words, you can’t interpret your fist through a brick wall. Or, to use an example from Wallace Stevens, there may be 13 ways of looking at a blackbird, but there is also a real blackbird for comparison. “The blackbird is involved in what I know.”

Most of Smith’s book is taken up with tracking the false ideal of un-interpreted text through the writings of Augustine, Gadamer, Pannenberg, Heidegger, Derrida, and sundry other philosophers and theologians. If this is too “inside baseball” for you, I recommend Smith’s shorter and more readable Who’s Afraid of Postmodernism?

Like many books that debunk a widespread belief, this one could have used less de-construction and more re-construction. The final section describing Smith’s alternative “creational hermeneutic” is tantalizing but too brief. The book would have vaulted from good to great if it had analyzed controversial Bible passages to show how his method can help the church live with diversity of opinion. The Anglican Communion needs you, Jim! Call your office!

In Memoriam: Lloyd Alexander


I was saddened to learn today that Lloyd Alexander, the renowned author of fantasy novels for young adults, had died May 17 at age 83, from cancer. A good long life, to be sure, but one can only hope that a favorite writer will be as immortal as his books!

I grew up reading and rereading his Prydain Chronicles, a five-book series set in an imaginary kingdom inspired by Welsh mythology, which deserves comparison to The Lord of the Rings. Like that famous trilogy, it takes a humble protagonist (a likeable, gawky assistant pig-keeper) on a hero’s journey to defeat the lord of death.

Alexander’s other fine works include the Westmark trilogy and The Remarkable Journey of Prince Jen. The former series (Westmark, The Kestrel, and The Beggar Queen), which takes place in an invented European country with an 18th-century period feel, is a dark and morally complex tale of republican freedom fighters against a tyrant. It’s really mis-labeled as a young adult book; more like a Victor Hugo novel with a length and vocabulary that a mature teen could enjoy, but substantial enough to captivate and inspire readers of all ages. Prince Jen is a witty, profound fable about a young Chinese prince who roams his kingdom incognito to learn wisdom.

One thing I loved about Alexander’s books was his wise, sassy and competent heroines, a welcome update to the classics of sword-and-sorcery fiction. They’re the foremothers of Harry Potter’s Hermione. His novels are works of philosophy embodied in a humorous and exciting tale. Alexander gave young readers a vocabulary to ponder the big questions, like “what does it mean to be human rather than animal” or “when does the end justify the means in wartime”. Thank you, Mr. Alexander. I’ll miss you.

Christian Hawkey: “Night Without Thieves”


The day is going to come—it will come—put on 
   your nightgown,
put on your fur. And yea unto those who 
   go unclothed,
unshod, without fear, fingering the corners
of bright countertops

and calmly, absentmindedly, toeing the edges 
   of clouds
drifting in a puddle. Put on your deep-sea gear,
your flippers, and walk to the end
of the driveway.

It will come. Be not afraid to chase large animals.
Once, I had a conversation with the eye
of a moose, looming wetly
through the branches.

I was terrified. I froze. I backed away. 
   I imagined it.
And then on the other hand there 
   are those
truly fearless: schools of silver minnows
darting in and out

of the gills of blue whales—how many invisible 
   organisms
do we sustain without knowing it? Our own,
for one. Put on your crowded body,
like Vallejo,

who pulled the sea over his shoulders in 
   the morning
and stepped firmly onto ground. Thus,
when the day came, he conducted
electricity

perfectly—unknowingly—and wrote by the red 
   light of his teeth
after a glass of dark wine. Put on your 
   lampshade.
Put on your cage. If, in the shape of a key,
the shape of a woman,

a bank of swollen clouds surging over the 
   tree-line,
a word basipitally descends
break it open: how pome
and granate

meet in dense honeycombs, red seeds erupting 
   inside a mouth.
And though we lose eleven eyelashes a day
by blinking alone we cannot enter
the Kingdom,

nor can we move sideways, high on this narrow 
   goat-path,
without the proper footgear; a pebble’s kicked 
   loose,
and the echo returning
from the ravine

sounds like an avalanche, and is. Put on your 
   helmet.
Take off your clothes. If anyone even thinks
about laughing
it will be

the end of us—Rita, hand over the kazoo. Thank 
   you.
Now hand over the other one. Good.
And in case of an emergency
realize, quickly,

there is no emergency and move on. Like a thief in 
   the night
the day came. Then night came,
and emptied out its thieves
into the furious sunlight. 


        reprinted by permission from The Book of Funnels (Wave Books, 2006)

Poetry Roundup: Templar Poetry, Kore Press


Review copies of several poetry books have found their way to my desk this month, and I wanted to mention a few I’ve enjoyed. I remember how greedy I was for books in high school, when the $15 cover price of a slim volume seemed impossibly extravagant. I read the same few authors repeatedly: Auden, Sexton, Eliot, Robert Hass, Mark Strand. Now I can hardly do justice to the many books that I get in the mail, and I don’t have the luxury of rereading. Something is wrong with this picture. It’s probably the same character flaw that’s responsible for my novel’s excess of subplots. Too many competing priorities.

Some books worth slowing down for: I was very pleased to discover a new publisher from England, Templar Poetry, which runs a chapbook contest with a good-sized prize and better-than-average book design. A lot of chapbooks look like they were xeroxed and stapled together at Kinko’s (the name does mean “cheap book,” after all). Templar’s have full-color covers with French flaps, and are printed on nice ivory matte paper. So far I’ve read and admired two of last year’s winners, Angela Cleland’s Waiting to Burn and Judy Brown’s Pillars of Salt.

Cleland is a masterful writer who never over-explains her meaning. Like Robert Frost, she writes poems that work on many levels. The surface narrative is quite clear, but the more you study it, the more you see that she is using that narrative as an extended metaphor for something more important. Where a lesser poet might say, “X is like Y,” Cleland spends the whole poem telling the story of “X”, but with such subtly loaded language that the reader makes the connection to “Y” on his own. Take for instance her opening poem, “A Guided Tour”:


We asked to see the mechanism.
Asked if he would show us how
it worked, this exquisite machine.

Cogs turned, clean and golden;
oiled springs, fine-coiled stamen
quivered in our minds as we imagined.

But he frowned, his brow like
the sky, and with huge, jealous,
delicate hands, he hid his design,
as if afraid we might cheapen it
with ham-fisted home-made attempts.

Behind his hands the catch snapped
shut. It echoed round his workshop,
rattled screws in the countless devices
that spun and circled us like questions.

One of us nodded. We all nodded,
agreed, of course, this was for the best,
each one with his hand in his pocket,
each one fingering his lock-pick.
I read this as a poem about original sin, but note how wisely Cleland avoids the familiar tropes (garden, apple, good and evil) in order to seduce us into identifying with the knowledge-seekers until the very last lines, when we see that the protagonists are not trustworthy after all. The tour guide’s “huge, jealous” hands and his “brow like the sky” are clues to his God-identity, while the unexpected “delicate” drops the first hint that he is not just a mean authority figure but a compassionate protector against the real damage that his audience could do.

What I appreciated most about Judy Brown’s chapbook was her eye for physical details that captured a place or a character. Because her authorial voice is not intrusive, the occasional aphorism or emotional revelation has that much more impact, as in these lines from “Life in the Green Belt”:


Far away in the real countryside
I was slimmer
and one thing led to another.

But here and now
at the edge of a deserted golf course at dusk,
we lay spikily in unattractive positions.

Your unhappiness and my unhappiness
lay between us like two of my relatives.


Most of her poems are more hopeful than that; one of my favorites is “Passenger,” about a shard of glass embedded in her head from a car accident, which fell out 17 years later:


…When I lifted my hand, it fell, a diamond

from the devil’s spittoon, onto the crested paper,
the nailtip of a stalactite breaking.

Did I feel alone without my tough glass star,
its chunk of crystal shining by the bone?

It had brought me more darkness than light
so, for all our long companionship, I let it go.

The other review copies I’ve been reading are from the Kore Press First Book Award series. Kore Press is a well-regarded publisher in Tucson that specializes in poetry by women. I am still trying to find something intelligent to say about Sandra Lim’s Loveliest Grotesque. Her language is beautiful and fascinating, but so nonlinear, so anti-narrative, that I often can’t figure out “why this word and not another?” So far, about one-quarter through the book, I’m most enamored of the title poem and “The Horse and Its Rider”. The latter’s mood reminds me of all those great old ballads about the girl who’s swept away by the sexy bandit. Here are the last lines (the line-break slashes are part of the poem):

someone who belongs to another / what difference does it make to be here alone?
/ take this street, take this hand / eros has a thousand envoys /

now / now / wait for all the arrows to hit their mark / now / now I am going to be
happy / conditional / hardly birthright / strange, worn, contented dolls /

the piano nobile / an endless pageantry / now / let you be lifted / as a frost, old age
will take us /

cleave then / which way

The title, of course, made me picture a literal horseman, but it could also be an allusion to the classical image of reason as the charioteer who masters the horses of passion. Evidently, from the emotions and disjointed style of the poem, the horse is the one in control here. “Which way?” It doesn’t matter; the speaker is along for the ride, even if it ends badly (“as a frost, old age will take us”).

Another Kore Press winner, Elline Lipkin’s The Errant Thread, is quite different. She writes clear, controlled narrative poetry with a deep awareness of connection to history — mostly European history and culture, but also the mythic figures who symbolize women’s struggle in a man’s world: Philomela, Dickens’ Miss Havisham, and in this poem (my favorite from the collection), the Maiden Without Hands from the Grimms’ fairy tale.


Conversation With My Father

After we speak I go to the hardware store
to decide on a drill, feel each black–packaged tool
bristle with its will to do harm. I interlope
among bit sets, arrays of blade and shaft,
gun–like metal shapes that brag of power.
The word–whir of our talk still buzzes its drone
a hot saw always left in the corner, ready to hack.
Important — safety instructions flutter then drop.
I follow your advice on what’s needed to needle
a skin of paint, the force it takes to punch the wall.

How much better if I could have been like Athena,
springing clear as a doe, neat as a sum, blasted out
of your head like a sweep of clean logic. If only I could
have been pure as a product of the mind’s mitosis,
justified as when ‘if’ begets ‘then,’ and ‘a’ equals ‘c,’
each chamber of reason I passed smelting an iron–ore
layer over my breast. How alike we could be when
I emerged, balanced as an axiom, threaded straight
as a theory, and born armed, with bow and arrow in hand.

Instead, in your grip, I was Thumbelina, a glass angel,
a set of porcelain arms crossed behind a back.
My hand was to stay undissolved as a spun–sugar
lump until asked for, approved of, then towed down
an aisle. But I’ve told you I can’t be good as
Grimm’s girl, when we stand near the ax I draw
my wrists back. Each pointed finger is my true weapon.
I won’t let you bronze the cut cups of my palms.

Helen Bar-Lev: Poems from “Cyclamens and Swords”


Cyclamens and Swords, a new book from Israeli poets Helen Bar-Lev and Johnmichael Simon, has just been published by Ibbetson Street Press. This beautifully designed book is illustrated with Helen’s watercolors and sketches of Israeli landscapes, which someday I will acquire the technical ability to reproduce on this website. Meanwhile, she’s kindly allowed me to reprint two poems below:

The Map on the Back of the Shower Curtain

The world appears pale and backwards
and indeed a bit obsolete,
on the opposite side
of the shower curtain

I search for you my country,
little mapspeck
amongst plastic folds
perhaps three other nations
have the distinction
of being smaller than you,
but that is all

I compare your pinkness
with the enormous expanses
of greens and browns,
yellows and oranges

And am amazed at the fuss
the world makes over you
as though Madam Justice
put you on one scale
and the rest of the world on the other,
to balance things out

Everyone wants you,
little lovely country,
and I who love you
with the passion of unreason,
with the naturalness of one who lives in and for you,
am able to understand this

But they,
they cannot know


   ********

A Hot Cup of Corn Soup

She was skinny as a skeleton
her age disappeared into her thinness,
did not disclose itself;
neither young nor old,
she was a woman eternal

We met each morning,
she on her way into the building
inside my painting,
a nod and a pleasant shalom
and our days continued separate

It was seven degrees below zero
in Jerusalem and there I was as usual,
weaving branches into my watercolour,
with fingers which would not stop freezing,
too imbued with the need to create
than to heed the wisdom of remaining
at home in front of the heater –
even water tanks cracked on roofs
cascaded their contents
over buildings, onto streets,
then froze there, treacherous

At ten a.m. that day she brought me a cup
of hot corn soup – a gesture unexpected,
unprecedented, through those many winters
I had sat on the ground, painting Jerusalem
we chatted, I asked her age,
her history of six and one half decades
spilled out onto my page into my heart
unwilling to believe, down from the roof
of the twenty-storey building where her
son, ten, ben z’kunim* and friends had been playing
when he fell, fell, into her grief
into her thinness, into this place
where she was working when her older sons
came to tell her, down down onto the couch
of the analyst who said
life doesn’t continue forever,
one day you’ll be with him again

One session, no more, then she went on
into her thinness, waiting for the reunion with her son,
until then, knowing he was watching,
approving, she continued doing kindnesses,
such as bringing a cup of hot corn soup
to a freezing artist on a February morning
in Jerusalem


* ben z’kunim = a child born to parents late in life 

   ********

Cyclamens and Swords can be ordered through Lulu.com or by emailing

hb*****@ne*******.il











or

j_*****@ne*******.il











. Prices are 65 NIS (including postage to Israel), US$18 (including postage to US or Canada), 14 euro (including postage to Europe or Australia), or 10 pounds sterling (including postage to the UK). Payment accepted by cash, check or PayPal.

Book Notes: Jesus Mean and Wild


Christianity Today managing editor Mark Galli’s lively, challenging book Jesus Mean and Wild: The Unexpected Love of an Untamable God explores the many gospel passages where Jesus breaks out of the sentimental “meek and mild” model that we mistake for love. Every era has its characteristic blind spots about Scripture, such as the Victorian missionaries’ connection to an imperialism that clashed with Christian ethics. Ours is believing that love and judgment are opposed. If Jesus is love, we conclude he must have been ever-patient, ever-kind, undemanding, never criticizing sinners. To his credit, Galli recognizes that unskillful shame-based religious leaders and communities bear some of the blame for this over-correction.

In a succession of chapters exploring passages from Mark’s gospel where Jesus is anything but “nice,” Galli shows how the qualities of Jesus’ love that seem so fearsome — impatience, harsh criticism, radical ethical demands — are really the qualities that make his love life-transforming and effective against evil. Galli is a dialectical and dynamic thinker, holding opposite principles in tension rather than exalting one over the other, in a way that seems faithful to the multifaceted nature of Jesus in the Bible. He reasons clearly, while recognizing the inability of theological reasoning alone to show us how to balance competing values in any given situation.

As this book reminds us, an advantage of faith over secular philosophy is that we need not (in fact, should not) solve these problems on our own. We are not adrift between the Scylla of rigid legalism and the Charybdis of ethical chaos. We can ask God for personal guidance in applying the complex messages of the Bible to our lives. Galli writes, “Prayer is a mysterious, unfathomable, intense conversation with the Father, who will not give us formulas and principles but will give us himself.”

In prayer, Jesus discovered how to give of himself more selflessly than most of us can imagine doing, yet also to move on from towns where there were many invalids still to be healed, so that he could follow his call to ministry elsewhere. The Jesus of the gospels is neither heartless nor a doormat, but we might become either one if we turn one polarity of his character into an abstract rule — if we want to be right, for certain and by our own power, rather than to be led by the Spirit.

The discussion of prayer is a small part of Galli’s book, but it made a big impression on me. It helped me see what Christians mean when they talk about letting the Holy Spirit open the words of Scripture to you. I had been reading the Bible as an ordinary book and trying to perceive with my intellect whether it was divinely inspired. In other words, there was only one person in the conversation, me. The only alternative I could see was “believing” the propositions I thought I found there, whether they made sense to me or not. However, this just seemed like another one-sided conversation, only the speaker was the anonymous writer of the Bible pasage. What gave another mortal such authority over my conscience? Now, I’m hoping to discover a third way, one that begins with listening to God, and letting go of some of my fears of “getting it wrong” due to my lack of Christian education. (Of course, I’d have to make time to read the Bible first…how many months do I have left on that New Year’s resolution?)

From the edgy typeface and crown-of-thorns motif on the cover, I suspect that Galli’s book is especially aimed at Christian men (perhaps the same ones who bought John Eldredge’s Wild at Heart) who find the rosy-cheeked blond Jesus of modern devotional art to be just a little too passive, too unheroic, too…girly-man. Is the evangelical anxiety about homosexuality (nearly always male homosexuality, though conservative magazines occasionally run nutty articles about rampant lesbianism among high school soccer players) partly due to Christian men’s feeling that their religion is already dangerously emasculating? Galli has done his male readers a service by depicting a Jesus who uses authority and aggression in the service of love, who is unpredictable, who takes risks and asks us to do the same.

The passage I quote below, from a chapter titled “The Joy of Unfulfilled Desire,” particularly spoke to issues I’m confronting as I write my novel. So much of sexual sin arises from a misplaced desire for transcendence, seeking to exceed or submerge the self in the other. While lust leads to idolatry and commodification when it’s separated from an unselfish commitment to the beloved in her full personhood, the false freedom of promiscuity nonetheless points to the truth that something of the soul’s longing is left over even in the most fulfilling marriages. Without meaning to, I’ve gotten one of my fictional characters into such a predicament that even his boyfriend’s unselfish love can’t save him: he needs the gospel, good and hard. And I, in the so-called real world, am looking for a church where he’ll get it.

But now back to Galli. Reflecting on why Jesus masked his messages in parables, he writes:


The gospel has an element of mystery, no matter who is at the receiving end. For those with hardened hearts, the mystery remains impenetrable. For those who seek out Jesus for an explanation, some of the mystery is removed — and at the same time, more mystery is encountered….(p.103)

That our questions will remain unanswered and our longings unfulfilled is precisely the glorious nature of heaven. We are finite beings who are limited in knowledge, in space, and by time….But here is where we differ from the rest of the created order: God has placed eternity in our hearts (Eccles. 3:11)….(p.104)

This eternity in our hearts often frustrates us to such a degree that we take shortcuts to bridge the gap between our longing and its fulfillment. This is one way to define original sin. Adam and Eve felt they could not live with finite knowledge, and so they reached out for the knowledge of good and evil by eating of the very tree that God forbade. And with that one act, they became aware even more acutely of the gap between the eternity in their hearts and the finiteness of their nature. This in turn made them want all the more to close that gap prematurely….

All sins are in one sense an attempt to fulfill a genuine, righteous longing, but in a way that is inappropriate. Augustine talks about this in his Confessions: “The soul commits fornication when she is turned from thee, and seeks apart from thee what she cannot find pure and untainted until she returns to thee.” He then goes on to ask what the godly thing was he desired when he infamously stole a pear from a farmer’s field. He finally concludes that he was seeking freedom “to rebel against thy law…so that, even as a captive, I might produce a sort of counterfeit liberty.”

As material beings, we want to enjoy the material blessings of this earth. We also long for sexual intimacy. We want to be respected and honored. Most of all, we want to know and be known by our Creator and to please him. But there are inappropriate ways to satisfy righteous longings, and since the time of Moses these inappropriate means have been given names: adultery, coveting, idolatry, and so forth.

But — and this is crucial — it isn’t as if there is a righteous way to find complete fulfillment of any of our holy longings. To be sure, marriage is a wonderful place to attain a degree of sexual intimacy. Honesty and hard work are the divinely appointed means for earning and enjoying material blessings. Authentic worship of the invisible God is the path to a deeper relationship with him. Yes, God will give to those who seek, knock, and ask; he will fulfill our longings for wisdom and love — but only up to a point.

To be human is to be finite and to have eternity placed in our hearts, which means we know that we will forever exist as finite beings, with infinity — that is, perfect fulfillment of all our longings — just out of reach.

There is only one being for whom all longings have been completely fulfilled (so to speak), so much so that we say he is a being who has no needs. We are decidedly not that being, and we never will be. We will always, forever even in the kingdom, long for more.

Yet — and this is also crucial — this is not a frustrated longing, but an infatuated longing. When a young man and woman fall in love, they have found another person who suddenly fascinates them. This woman is the first person I think of when I wake up and the last person I think of before going to sleep. I relish every minute I spend with her. I ask her all sorts of questions about her life, her interests, her passions. The more I know, the more I realize I don’t know, and my fascination becomes even more intense. When we fall out of love — out of this giddy, wonderful period — it’s partly because we run out of energy to be continually fascinated. And we become bored and selfish and a host of other things. But the experience returns now and then throughout marriage, and it is this experience that reflects, I believe, the type of experience we’ll have with God for eternity: an endless falling in love, an endless fascination, an endless pursuing of the mystery of God — and the fact that we are never fully satisfied is precisely one reason we’ll find the kingdom of heaven such a joy. (pp.104-06)

This is good news to me as an artist: I couldn’t enjoy a heaven without creativity, where every satisfaction was already complete. Or a heaven without sadness, perhaps not the horror of depression but the pleasant sadness of a rainy day, the darkness of fear and danger that is the flip side of desire. Christian art would be much better if it were less afraid of what Henry Vaughan called the “deep and dazzling darkness” of God, the absence He gives us so that our hearts will be stirred to seek Him.

Ken Nye: “Stars in her Pocket”



Millions lie before her.
She overlooks most, but here is one
that warrants inspection.
Something in the smooth roundness of the glistening wet stone
catches her eye,
like a shooting star.
Stooping, she plucks it from the foaming sand,
holds it in her hand,
rolls it over,
examines its veins
and blended colors.
But it lacks something.
She discards it
and begins again to scan the stars before her,
washed every few seconds
by an infinite number of swirling eddies,
one after the other, as she searches for the perfect stone.
Here is one of unusual……..What?
What is it about this stone
that gets her attention?
What is it
that refuels the possibility of selection?
A color that echoes a chord in her memory?
A design in the miracle mix of magma and malachite?
An elevation of the thrill of discovery,
the wonder of the limitless galaxy of miniature globes,
fresh and pure,
perennially washed and waiting for her?
She will do this all afternoon
and end up with a pocket
pulling the side of her shorts into a sag.
Returning to the blanket, she will disgorge the stars
onto a terry cloth towel and sit and gaze at them,
as one contemplates the heavens
on a crisp, moonless night in deep winter.

Chalice of mysteries,
each stone an untold story of creation,
journey,
infinite age,
flawless beauty even in its abundance.
Millions lie before her,
yet it is only these that she has chosen.
Do they recognize the honor?
Will they ever again,
in the infinite eons of time,
be judged worthy of wonder?


This poem is reprinted from Searching for the Spring: Poetic Reflections of Maine (TJMF Publishing, 2005).

Gabriel Welsch: “Pressing Business”


Trees leaf out—roses and lilacs
sequin with buds. Smooth tense skins
tighten like a promise. We’ll break them down.
We’ll press them, force them flat
for a record. Press them within the pages
of an unabridged dictionary, the RHS
encyclopedia of gardening. Let them feel
the weight of the language we have heaped
upon them. The weight is heavy indeed:
philosophy, the bible, a dictionary,
a Rookwood pot—terra cotta, urn-shaped,
paperbacks stuffed inside, the weight
of more learning and cultural import
to crush the color of a tulip flat, a tulip
that had come a long time down to this,
pushed in a towel in a dictionary under a pot,
this blossom of Dutch monarchs, this Mercedes
of mercantilism, this blossom to kill a king for, this
delicate gem of no facets. We write the tags,
take their names and learn them,
speak them in our home, teach their curves
to our tongue and teeth, feel
language work even here, simply by its
accumulated weight. In this way,
syllables blossom, the names lose
their context of weeds, keep the color
slipped from the sun.


Read more poems from Welsch’s book Dirt and All Its Dense Labor (WordTech Editions, 2006) here.

Marjorie Maddox: “How to Fit God into a Poem”


Part I

Read him.
Break him into stanzas.
Give him a pet albatross
and a bon voyage party.
Glue archetypes on his wings with Elmers,
or watch as he soars past the Slough of Despond
in a DC-10.

Draw wrinkles on his brow with eyeliner
until his beard turns as white as forgiven sin.
Explicate him.
Call him “Love.”
Translate him into Norwegian.
Examine original manuscripts
for proof of his kinship to Shakespeare.

Make him rhyme,
Cram him into iambic pentameter.
Let him read War and Peace ten times
and give a book report to third graders.
Edit out references to sin
and insert miracles.
Award him a Nobel Prize.

Then, after you’ve published him annually
in The New Yorker for thirty years,
crucify him. Proclaim it a suicide.

Part II

Let him whirl through your veins
like a hurricane
until your cells gyrate,
until you salivate at the sound of his breath.
Let him bristle your nerves like cat hairs
and laminate your limbs.
On All Saints’ Day, meditate
and wait patiently.
Then, he will come,
then, he will twist your tongue,
pucker your skin,
spew out his life on the page.


Read more selections from Maddox’s collection Weeknights at the Cathedral (WordTech Editions, 2006) here. Read a review in Arabesques Press here.