W.S. Merwin, “To Waiting”


Coming from a long line of clinically depressed women, I’ve often wondered whether my own tendency toward melancholy and dissatisfaction is primarily a biological problem or one that stems from underlying false beliefs. Do I need a pill, or a change of emphasis? The latter option is more my style. Contrary to the popular saying, I personally would rather be right than happy. In other words, I’d rather put up with some sadness while I investigate whether things are really as bad as I think they are. What you call dysthymia, I call the First Noble Truth.

Today’s poem on The Writer’s Almanac made me feel supported in that decision. Discontent is not always a fate to which we are condemned by our brain chemistry; it can be interrupted by simple everyday moments of redirecting our attention, starting with the few minutes it takes to read these lines.

To Waiting
by W.S. Merwin

You spend so much of your time
expecting to become
someone else
always someone
who will be different
someone to whom a moment
whatever moment it may be
at last has come
and who has been
met and transformed
into no longer being you
and so has forgotten you

meanwhile in your life
you hardly notice
the world around you
lights changing
sirens dying along the buildings
your eyes intent
on a sight you do not see yet
not yet there
as long as you
are only yourself

with whom as you
recall you were
never happy
to be left alone for long

 

Unspared Sons


Yesterday, Good Friday, I attended the Stations of the Cross liturgy at our church. As we walked through the episodes of Jesus’s condemnation, crucifixion, and death, one phrase from the first station loomed largest in my thoughts: “He did not spare his own son, but delivered him over for us all” (Romans 8:32).

If you believe, as I now do, that a primary aspect of the Good News is the decoupling of power and domination, this verse could be read as a rejection of nepotism — a statement of God’s total solidarity with all people, from the lowest to the highest. When human beings acquire wealth and power, we tend to give preferential treatment to “our sons”, the ones we consider our kind of people, hoarding more resources for them than they need, at outsiders’ expense. Jesus’s parables portray God as king, land-owner, judge — all positions that humans have used to dispense unfair advantages — in order to underscore that God is not that kind of authority figure, and neither should we be.

However
…as a survivor of familial violence, I also felt triggered by the image of a father who put other agendas ahead of protecting his son, whose safety was his special responsibility.

Before I incorporated this trauma into my political and spiritual identity, all I wanted from Christianity was a safe place to move beyond it. (And I’m grateful that, for the most part, I found it.) In those days, God forgive me, I would have been too quick to explain why the latter response to Romans 8:32 was a misreading.

Now, I think it’s essential that the abuse-triggering interpretations be allowed to stand alongside the positive, healing ones. Not to undercut Christian doctrine in a reductionist psychological way, and not to compete with its claim to be the single “correct” response to the Good Friday story.

Rather, in this season of repentance, those trauma reactions should be heard to indict us, our community, our society, for having created the conditions where a person would be unable to believe in a loving Father or a willing sacrifice.

This is not merely a private problem for the survivor to work out between herself and Jesus so that she can bring her feelings into line with ours. Our job is not to save her by making her one of us, but to listen to her prophetic voice outside the gates (a place where Jesus spent a lot of time) so we never forget that the church’s central task is to model an abuse-free community, where power is exercised only as loving servanthood.

Adoptive Families Are Queer Families


Truth Wins Out, a watchdog organization battling homophobia and “ex-gay” misinformation, reports today that seniors at Minnesota Catholic high schools are being forced to attend lectures about the superiority of “traditional marriage”, in which the presenters bash not only same-sex couples but single parents and adoptive families. At DeLaSalle High School in Minneapolis, for instance, the presenters (a priest and a married couple sent by the diocese) called adopted children “sociologically unstable” and implied that their families were not normal. Fortunately several brave students spoke up against this bigotry.

There’s much to discuss here, and I encourage you to read the Truth Wins Out post (and donate some money to these guys). What I want to highlight is the natural alliance between gay/lesbian and adoptive families, a connection whose full potential has not yet been realized.

Yes, straight married couples who adopt children — your family is queer, too. Stay with me for a moment.

As my husband and I have made our way through the process of domestic open adoption, we’ve come to understand and embrace the fact that our future child, not unlike Heather, will have two mommies (and two daddies). There’s Adam and me, the child’s “forever family” in current adoption jargon, but also the birthparents, who in ideal circumstances will always remain part of the child’s life. (Terminology check: Domestic means the baby is born in the United States. Open adoption means that there is continuing contact with the birthparents and possibly other members of the biological family.)

“But won’t he be confused?” is one of the most common objections that we hear. Same-sex parents, stop me if you’ve heard that one before. Why should it be confusing to have more people in your life who love you? Why should parents be ashamed that their child was “born that way”?

My commitment to open adoption has grown in tandem with my gay-rights activism. Both share an antipathy for the closet. Of course, everyone has the right to be discreet depending on the safety of their environment. But pretending that your child was not adopted — denying the strength of his connection to his birthfamily — has some of the same invalidating effects as rejecting his sexual orientation. Both are about denying him the right to love whom he chooses.

Adoptive parents are not as political as we could be. Partly it’s because we’re afraid of rocking the boat, and partly because the process is such a challenge that it’s tempting to make life easier by “passing” when you can. I read once that there are 50 waiting couples for every one healthy Caucasian newborn. Throw in the bureaucratic intrusiveness of the homestudy, and the popularity-contest aspect of crafting an online profile that will appeal to birthmothers, and you can see why adoptive parents feel crushing pressure to appear “normal”.

However, I believe adoption shame comes from the same poisonous roots as internalized homophobia. That’s right girls, I blame the patriarchy.

Like many religious defenders of “traditional marriage”, the Minnesota archdiocese absolutely has to privilege procreative sex over other forms of human bonding, or their case for the unnaturalness of same-gender love collapses. Biology is destiny, and the woman’s destiny is to be a womb. In this analysis, a woman who can’t or won’t procreate is a failed woman, and her chosen devotion to her adopted child is not equal to other forms of motherhood, because it merely originates in her will — and God forbid that a woman’s own intentions should outweigh her biology! Hence the fear that the adoptive mother’s already-undermined authority will be threatened by competition from his “real” mother. Adoptive parenting permits a woman to exercise a creative power that is not in subjection to her gender, and for that reason it must be devalued by patriarchal religious leaders, however much they claim to be pro-life.

Adoptive families can learn from queer and feminist analysis that different doesn’t have to mean unequal. We should also be more active in speaking out against the idolatry of the procreative nuclear family, because this hurts our own children as much as it does same-sex families. Love is the new normal.

Open adoption resources:
Cooperative Adoption Consulting (Ellen Roseman)
Evan B. Donaldson Adoption Institute
Sharon Roszia, Adoption Educator and Counselor

 

Grace Beyond Accounting

The St. Sebastian Review is a biannual online journal of creative writing by GLBT Christians and allies. In the introduction to the third issue, released today, editor Carolyn E.M. Gibney writes about what she has learned about grace because of the love she shares with her partner:

I was raised Presbyterian with a Calvinist bent, which meant that I was taught as a child that I –
everyone – was totally depraved. That any possible goodness that seemed to come from us was
in fact the grace of God pouring through us. This meant that grace was the source of every good
thing, the right focus of our deepest thanks. As harsh as it sounds, and sometimes was, there are
worse things to believe in than the ubiquity of grace.

Even so, in this context, the word “grace” seemed to me to take on a counter-intuitive meaning:
rather than obliterating the calculus of good and evil, as the word seems to imply, it offered
instead that there was a debt too great for any one human to pay – namely, our depravity, and
the havoc wrought thereby – and that grace was the undeserved payment of that debt. In the
bookkeeping of salvation, grace was an infinite sum proffered on our behalf. But infinity is still a
number – or, at least, a direction of numbers. There are still books being kept.

Growing up, I didn’t recognize when I started to begrudge this understanding of grace as both
an accusation and what felt like a condescending response to that accusation. Even if the debt
had been miraculously paid, I didn’t want to interact with a God who would, at any point, hold
an infinite debt against me. I didn’t want a God beholden to the calculus of sin. Instead, I
wanted grace to mean what it seemed to imply – something beautiful, meaningful, humbling –
something that did not exist simply because something else was lacking. I wanted, and continue
to want, grace to be itself a priori. A synonym of “love” rather than a synonym of “payment.”

I’m not sure I understood grace in that sense until I met Brita. How something could pass
completely outside the realm of what is deserved to a realm where things are not responses but
themselves entirely. A grace that I do not resent, or feel condescends to me, a love that does not
calculate, but overflows.

Donal Mahoney: “Ash Wednesday”


A day late (due to travel) but hopefully not a dollar short, I wish my readers a blessed Lent. This season, I am giving up worrying about my friends’ problems. Worrying, of course, is different from praying. I hope to pray more, relying on Jesus’s care for all who are dear to me, and remind myself that it’s not all on my shoulders.

Meanwhile, faithful Reiter’s Block reader Donal Mahoney seems to be thinking along the same lines, with this wistful poem about the difficulty of rescuing a friend from the past. Thanks for sharing.

Ash Wednesday

Ash Wednesday I saw Quinn again,
first time in years, sailing the streets,
weaving through people,
collar up, head cocked,
arms like telephone poles sunk
in the pockets of his overcoat,

the brilliant pennants of his long red hair
waving over the stadium
where years ago he took my handoff,
bucked off guard, found the free field,
and heaved like a bison
into the end zone.

Tonight, when Quinn wove by me muttering,
I should have handed him the ball.
I should have screamed, “Go, Quinn, go!”
He would have stiff-armed the lamppost,
found the free field again,
left all in his wake to gawk

as he hit the end zone
and circled the goal posts,
whooping and laughing,
flinging the ball like a spear
over the cross-bar,
back to Iraq.

****
Visit Donal’s poetry blog here.

Gay News Roundup: Marriage Advances, Teens Struggle


First, the good news: Marriage equality is advancing. Gov. Christine Gregoire signed legislation this past Monday that will make Washington State the seventh in the nation to extend marriage rights to same-sex couples. On the other side of the continent, the New Jersey legislature passed a gay marriage bill, only to have it vetoed by Republican Gov. Chris Christie. Proponents of equality have until December 2013 to try to gather enough votes for an override. Meanwhile, the Maryland House of Delegates narrowly passed a marriage equality bill yesterday, which the Senate and the Governor are expected to approve.

So, it gets better, right? Well, yes and no. GLBT teens in non-affirming communities are still extremely vulnerable. They’re bearing the brunt of the right-wing backlash against the integration of gay and lesbian adults into mainstream institutions.

This month Rolling Stone published a must-read feature article about the teen suicide epidemic in Minnesota’s Anoka-Hennepin school district, whose Congressional representative happens to be Mrs. Ex-Gay Therapy, Michele Bachmann. The district’s policy against discussing homosexuality prevents them from cracking down on anti-gay bullying, with fatal results. High school freshman Justin Aaberg’s story is one heartbreaking example:

…In April, Justin came home from school and found his mother at the top of the stairs, tending to the saltwater fish tank. “Mom,” he said tentatively, “a kid told me at school today I’m gonna go to hell because I’m gay.”

“That’s not true. God loves everybody,” his mom replied. “That kid needs to go home and read his Bible.”

Justin shrugged and smiled, then retreated to his room. It had been a hard day: the annual “Day of Truth” had been held at school, an evangelical event then-sponsored by the anti-gay ministry Exodus International, whose mission is to usher gays back to wholeness and “victory in Christ” by converting them to heterosexuality. Day of Truth has been a font of controversy that has bounced in and out of the courts; its legality was affirmed last March, when a federal appeals court ruled that two Naperville, Illinois, high school students’ Day of Truth T-shirts reading BE HAPPY, NOT GAY were protected by their First Amendment rights. (However, the event, now sponsored by Focus on the Family, has been renamed “Day of Dialogue.”) Local churches had been touting the program, and students had obediently shown up at Anoka High School wearing day of truth T-shirts, preaching in the halls about the sin of homosexuality. Justin wanted to brush them off, but was troubled by their proselytizing. Secretly, he had begun to worry that maybe he was an abomination, like the Bible said.

Justin was trying not to care what anyone else thought and be true to himself. He surrounded himself with a bevy of girlfriends who cherished him for his sweet, sunny disposition. He played cello in the orchestra, practicing for hours up in his room, where he’d covered one wall with mementos of good times: taped-up movie-ticket stubs, gum wrappers, Christmas cards. Justin had even briefly dated a boy, a 17-year-old he’d met online who attended a nearby high school. The relationship didn’t end well: The boyfriend had cheated on him, and compounding Justin’s hurt, his coming out had earned Justin hateful Facebook messages from other teens – some from those he didn’t even know – telling him he was a fag who didn’t deserve to live. At least his freshman year of high school was nearly done. Only three more years to go. He wondered how he would ever make it.

Though some members of the Anoka-Hennepin school board had been appalled by “No Homo Promo” since its passage 14 years earlier, it wasn’t until 2009 that the board brought the policy up for review, after a student named Alex Merritt filed a complaint with the state Department of Human Rights claiming he’d been gay-bashed by two of his teachers during high school; according to the complaint, the teachers had announced in front of students that Merritt, who is straight, “swings both ways,” speculated that he wore women’s clothing, and compared him to a Wisconsin man who had sex with a dead deer. The teachers denied the charges, but the school district paid $25,000 to settle the complaint. Soon representatives from the gay-rights group Outfront Minnesota began making inquiries at board meetings. “No Homo Promo” was starting to look like a risky policy.

“The lawyers said, ‘You’d have a hard time defending it,'” remembers Scott Wenzel, a board member who for years had pushed colleagues to abolish the policy. “It was clear that it might risk a lawsuit.” But while board members agreed that such an overtly anti-gay policy needed to be scrapped, they also agreed that some guideline was needed to not only help teachers navigate a topic as inflammatory as homosexuality but to appease the area’s evangelical activists. So the legal department wrote a broad new course of action with language intended to give a respectful nod to the topic – but also an equal measure of respect to the anti-gay contingent. The new policy was circulated to staff without a word of introduction. (Parents were not alerted at all, unless they happened to be diligent online readers of board-meeting minutes.) And while “No Homo Promo” had at least been clear, the new Sexual Orientation Curriculum Policy mostly just puzzled the teachers who’d be responsible for enforcing it. It read:

Anoka-Hennepin staff, in the course of their professional duties, shall remain neutral on matters regarding sexual orientation including but not limited to student-led discussions.

It quickly became known as the “neutrality” policy. No one could figure out what it meant. “What is ‘neutral’?” asks instructor Merrick-Lockett. “Teachers are constantly asking, ‘Do you think I could get in trouble for this? Could I get fired for that?’ So a lot of teachers sidestep it. They don’t want to deal with district backlash.”

English teachers worried they’d get in trouble for teaching books by gay authors, or books with gay characters. Social-studies teachers wondered what to do if a student wrote a term paper on gay rights, or how to address current events like “don’t ask, don’t tell.” Health teachers were faced with the impossible task of teaching about AIDS awareness and safe sex without mentioning homosexuality. Many teachers decided once again to keep gay issues from the curriculum altogether, rather than chance saying something that could be interpreted as anything other than neutral.

“There has been widespread confusion,” says Anoka-Hennepin teachers’ union president Julie Blaha. “You ask five people how to interpret the policy and you get five different answers.” Silenced by fear, gay teachers became more vigilant than ever to avoid mention of their personal lives, and in closeting themselves, they inadvertently ensured that many students had no real-life gay role models. “I was told by teachers, ‘You have to be careful, it’s really not safe for you to come out,'” says the psychologist Cashen, who is a lesbian. “I felt like I couldn’t have a picture of my family on my desk.” When teacher Jefferson Fietek was outed in the community paper, which referred to him as an “open homosexual,” he didn’t feel he could address the situation with his students even as they passed the newspaper around, tittering. When one finally asked, “Are you gay?” he panicked. “I was terrified to answer that question,” Fietek says. “I thought, ‘If I violate the policy, what’s going to happen to me?'”

The silence of adults was deafening. At Blaine High School, says alum Justin Anderson, “I would hear people calling people ‘fags’ all the time without it being addressed. Teachers just didn’t respond.” In Andover High School, when 10th-grader Sam Pinilla was pushed to the ground by three kids calling him a “faggot,” he saw a teacher nearby who did nothing to stop the assault. At Anoka High School, a 10th-grade girl became so upset at being mocked as a “lesbo” and a “sinner” – in earshot of teachers – that she complained to an associate principal, who counseled her to “lay low”; the girl would later attempt suicide. At Anoka Middle School for the Arts, after Kyle Rooker was urinated upon from above in a boys’ bathroom stall, an associate principal told him, “It was probably water.” Jackson Middle School seventh-grader Dylon Frei was passed notes saying, “Get out of this town, fag”; when a teacher intercepted one such note, she simply threw it away.

“You feel horrible about yourself,” remembers Dylon. “Like, why do these kids hate me so much? And why won’t anybody help me?” The following year, after Dylon was hit in the head with a binder and called “fag,” the associate principal told Dylon that since there was no proof of the incident she could take no action. By contrast, Dylon and others saw how the same teachers who ignored anti-gay insults were quick to reprimand kids who uttered racial slurs. It further reinforced the message resonating throughout the district: Gay kids simply didn’t deserve protection.

“Justin?” Tammy Aaberg rapped on her son’s locked bedroom door again. It was past noon, and not a peep from inside, unusual for Justin.

“Justin?” She could hear her own voice rising as she pounded harder, suddenly overtaken by a wild terror she couldn’t name. “Justin!” she yelled. Tammy grabbed a screwdriver and loosened the doorknob. She pushed open the door. He was wearing his Anoka High School sweatpants and an old soccer shirt. His feet were dangling off the ground. Justin was hanging from the frame of his futon, which he’d taken out from under his mattress and stood upright in the corner of his room. Screaming, Tammy ran to hold him and recoiled at his cold skin. His limp body was grotesquely bloated – her baby – eyes closed, head lolling to the right, a dried smear of saliva trailing from the corner of his mouth. His cheeks were strafed with scratch marks, as though in his final moments he’d tried to claw his noose loose. He’d cinched the woven belt so tight that the mortician would have a hard time masking the imprint it left in the flesh above Justin’s collar.

Read the whole article here.

The Nashville Scene newspaper also reported this week on the connections between bullying, teen suicide, and a controversial Tennessee law that bans anti-discrimination protections for GLBT individuals:

…In the midst of statewide, even nationwide concern over the impact of bullying, LGBT advocates and activists point to a spate of well-publicized bills in Tennessee’s Republican-dominated legislature. These bills, they say, contribute to a culture of hostility toward gays and transgendered citizens — undermining their rights, restricting their restroom use, refusing to acknowledge their existence in the classroom…

…There is reason to worry. By the most recent statistics, Tennessee has the 17th highest age-adjusted suicide rate in the U.S. These findings arrive among a list of other grim stats.

The Gay, Lesbian and Straight Education Network’s 2009 National School Climate Survey found that LGBT students in Tennessee report levels of verbal abuse higher than the national average. Ninety-eight percent of Tennessee high schoolers have heard a peer use the word “gay” in a derogatory fashion, compared with a national rate of 89 percent. Likewise, 68 percent of Tennessee students did not report bullying to school faculty, and 65 percent kept instances of bullying from their families.

Compounding matters, fewer than one in 10 Tennessee students attends a school with a comprehensive anti-bullying policy. In addition, only one in seven could access LGBT information via school computers — the subject of a 2009 ACLU lawsuit against Metropolitan Nashville Public Schools and Knoxville Public Schools that was ultimately successful in overturning the policy. For these and other reasons, Chris Sanders, director of the LGBT advocacy group Tennessee Equality Project, thinks the change in attitudes he hopes for will come slowly.

“Unfortunately, it takes time for things to reach Tennessee,” Sanders says. “It’s not to say it won’t get better at some point, but right now, 2011-2012 — or you could say the time that coincides with the 107th General Assembly — it’s the worst it’s been since the marriage amendment went through the legislature. We’re back really to — I think the worst point in history for Tennessee’s gay, lesbian, bisexual and transgender community in years.”

The irony, noted by Sanders and others, is that while conservative lawmakers dismiss equal rights legislation for gays on grounds that no group should be singled out for special treatment, they have had no compunctions whatsoever about punitive bills that specifically target LGBT citizens.

The most notorious example is HB600 — the blanket nullification of municipal anti-discrimination laws crafted by state Rep. Glen Casada, signed by Gov. Bill Haslam last year, and lobbied for in secret by powerful Christian conservative interests. A direct one-stroke obliteration of Metro Nashville’s LGBT workplace-protection ordinance, the law essentially gives employers free rein to fire or not hire individuals solely on the basis of their sexual orientation or gender identification.

That was the first salvo in what has become a culture-war blitzkrieg. There is state Rep. Joey Hensley’s HB 0229, the House version of Knoxville Sen. Stacey Campfield’s “Don’t Say Gay Bill,” which bans any mention of sexuality other than the hetero-variety in K-8 sex education classes. There is HB 1153, which critics say codifies First Amendment protection for the very bullies who tormented Jacob Rogers and Phillip Parker. Most controversial — and LGBT advocates argue, most appalling — is HB 2279, which would make it a crime for a transgender person to use the restroom that best coincides with their gender identity.

As both of these articles point out, the causes of teen suicide are complex and varied. However, as far as I’m concerned, the bigots’ culpability doesn’t depend on whether all of these poor kids were gay or perceived as gay. Seeing that bullies run the adult world, from the legislature to the school board, is enough to drive any persecuted kid to despair. If they’re doing this to the gays, they’d do it to you too, because you’re fat or poor or female or Hispanic or…whatever. That’s the message that drowns out “it gets better” for boys like Justin Aaberg. What are we going to do about it?

One place to start: Donate to The Trevor Project, a GLBT suicide-prevention hotline.

Tupelo Press Poets Talk About Their Faith


The Poetry Foundation website has posted a substantial excerpt from a forthcoming essay collection from Tupelo Press, A God in the House: Poets Talk About Faith. This volume, edited by Ilya Kaminsky and Katherine Towler, gathers reflections from 19 accomplished poets about spirituality and the craft of writing. Here are a few choice passages to encourage you to read further. The book can be pre-ordered now and will be released in March.

Jericho Brown:
“Hope is the opposite of desperation—it’s not as comfortable as certainty, and it’s much more certain than longing. It is always accompanied by the imagination, the will to see what our physical environment seems to deem impossible. Only the creative mind can make use of hope. Only a creative people can wield it.

“Today I believe that anything one visualizes consistently becomes reality. Isn’t that what prayer is? Maybe that means my beliefs have not changed at all: lift every voice and sing till earth and heaven ring. I am a believer. True believers see their way as the way. That doesn’t mean I can’t stand someone else’s way. It means that I am capable of joyfully getting lost in my own. Spirituality is important to me because I think there is something among us greater than the physical, something we know exists and can address directly. I love God. I love liberty. I shame one if I lose the other. I think of God now as way more patient than I could ever be. I have to believe that God is better than I am, and better than all of us. That’s the only thing that could make God God.”

Kazim Ali:
“Prayer is speaking to someone you know is not going to be able to speak back, so you’re allowed to be the most honest that you can be. In prayer you’re allowed to be as purely selfish as you like. You can ask for something completely irrational. I have written that prayer is a form of panic, because in prayer you don’t really think you’re going to be answered. You’ll either get what you want or you won’t. It feels to me like that, a situation where you’re under the most duress. Often people who are not religious at all, when suddenly something terrible happens, they know they have to pray. I don’t think there’s anything wrong with that. We all engage with the spiritual at different points. Prayer is not a refuge or shelter so much as it is an opening of arms, an acceptance of whatever storms exist in the world. You don’t really pray for your situation to change, you pray to be able to handle your situation. It’s not the world you want to change; it’s you that you want to change.”

G.C. Waldrep:
“Most Americans, I think, compartmentalize, because it is convenient: we find our modern lives intolerable otherwise. Now I am a teacher. No, now I am a consumer. No, now I am a parent, a man of faith, a poet, an investor in off-shore oil drilling, etc. It tears the soul. Even a serious faith commitment can become simply one more compartment.

“The Anabaptist conception of faith, on the other hand, is encompassing. Whatever one is doing, one should be doing it with a spiritual aim and value, hopefully in some connection with the life of the body, which is the church. It may seem inconvenient, but our lives are united and made complete in Christ, and in the community and fellowship of fellow Christians. Of course I know (non-Christian) poets who feel the same way about their art, about the community of work and feeling that poetry convokes. When I am someplace like the artists’ colonies of Yaddo or MacDowell, I tend to hear quite a bit about this. But for me, poetry inheres within the whole defined by Christ, His Word, and the church.

“Prayer is that which conveys a message to God, who is either known or knowing, more or less by definition. Poetry is that which conveys a message to a stranger.”

Joy Harjo:

“Incantation and chant call something into being. They make a ceremonial field of meaning. Much of world poetry is incantation and chant. The poem that first made me truly want to become a poet was sung and performed by a healer in Southeast Asia. As he sang and performed the poem he became what he was singing/speaking, and even as he sang and spoke, his words healed his client. When I saw that in the early seventies on a television program, the idea of what it meant to be a poet shifted utterly for me.”

Gregory Orr:
“I have faith that when the emotional, imaginative, and spiritual life is activated inside a person, when one becomes fully human, feeling and caring deeply, this represents a resurrection of some kind. This happens for me often when I read poems or hear songs. The feeling of being moved represents a resurrection. Every time meaning or feeling flows into your experience, that’s resurrection. I choose to believe that this has something to do with the beloved. One of the perils of being human, and of lyric poetry, is narcissism, the solipsistic sense that the self is all there is. Likewise, one of the perils of trauma is extreme isolation of the damaged self. To me, the beloved is that figure that exists independent of the self, that figure that calls us into relationship with the world and saves us from what I consider the emotional, spiritual, and psychological error of solipsism and narcissism. The beloved calls us out into connection with the world, into reciprocal relation with the world.”

Jane Hirshfield:
“No one undertakes something as difficult as Zen practice because they already feel the perfection of ‘things as they are.’ We humans turn toward a spiritual practice in part to restore ourselves from some felt form of separation or exile. We feel something is wrong, or missing. This is not my usual vocabulary, but one of my poems, ‘Salt Heart,’ has a passage that may be relevant here: “I begin to believe the only sin is distance, refusal./All others stemming from this.” Separation from others, separation from self, are close to the root of suffering. Christians might say ‘separation from God,’ Sufis might say, ‘separation from the Beloved.’ Jung might call it a failure to recognize all parts of the psyche as parts of one self; that shadow-self, refused, grows perilous. Buddhism proposes that the separation of selfhood itself is a mistake of the mind, an attitude in some way reflected in our English use of the word ‘selfish.’ While Zen is the particular practice that drew me, I certainly don’t believe there’s only one ‘right’ spiritual path—if something is true, it will be findable anywhere, and there are as many spiritual paths as there are people, and probably sparrows and frogs and pebbles as well. Still, for me, this not uncommon sense of being exiled from full presence in the world brought me to both Zen and poetry.”

I Don’t Know What I’m Talking About


“Truth is I thought it mattered. I thought that music mattered. But does it? Bollocks! Not compared to how people matter.” (Chumbawamba, “Tubthumping“)

I used to think theology mattered.

Because, for a long time, I understood ideas better than people…

Because I hated how it felt when certain authority figures didn’t trust my word, and played armchair psychoanalyst to accuse me of motives I didn’t possess…

Because I saw the suffering in the lives of friends who acted on impulse, and who never sought the guidance of tradition about what was moral and good for human flourishing…

Because I experienced emotional chaos and “gaslighting” in my family and unchecked bullying in my peer group…

…I overestimated the importance of explicit, conscious beliefs, as compared to subconscious beliefs and psychological patterns, as determinants of people’s behavior.

…I imagined there could be a system of thought that would make people humble and trustworthy, and insulate their community against abusive dynamics, if only they properly understood and thoroughly implemented those beliefs.

…I cared too intensely about establishing a community where everyone agreed on the fundamental facts and values–one where each individual was not stuck inside her private and uncommunicable “true-for-me”. Though I didn’t realize this for years, that politically correct liberal ideal was triggering memories of being in a relationship where my pain was not visible to the other person and her version of the facts was impervious to correction.

…I needed the privacy afforded by abstraction, when talking about matters that were close to my soul. (This is still somewhat true, and will be the subject of a follow-up post if I ever find the time.) Theological discussion, unlike the personal sharing that goes on in Christian small-groups, allows people to connect via their common passion for knowing God, without exposing personal vulnerabilities that the other person may exploit to attack your theological position. Again, I did not realize right away that this was my concern; under the lingering influence of Objectivism, I was more likely to dismiss personal factors as irrelevant, rather than simply unsafe to reveal indiscriminately.

Why am I writing about this? First, to apologize for being a self-righteous bunghole in any of my past theological screeds. Second, because I don’t think my particular sore spots and accompanying defenses are all that unique.

Based on my recent explorations of trauma theory, I think it’s safe to say that at least 10-25% of any congregation has an abuse history or some other serious traumas in their past and/or present. The ones who are temperamentally inclined to resist rather than reenact the chaos of their past may well be drawn to fundamentalism (religious or otherwise).

Be compassionate to these people. Not in a patronizing or intrusive way, but in your own heart. Understand that their “attachment to views”, as the Buddhists would say, may have been a life-preserver when their attachments to other human beings were disrupted by loss or betrayal. Call them out (discreetly) when their ideology or methods are hurting others, but first establish a safe space, founded on God’s grace, for them to face their faults.

If you want them to believe that people matter more than theology…first show them that they matter to you.

Two Poems by Louie Crew


The poet Louie Crew (a/k/a “Quean Lutibelle”) is an Emeritus professor of English at Rutgers University, and a widely published advocate for GLBT Christians in the Episcopal Church. He has kindly permitted me to reprint the two poems below, which were recently featured in issue #99 of Caught in the Net, a poetry newsletter from the UK-based writers’ resource site The Poetry Kit. Thanks also to The Poetry Kit’s Jim Bennett for permission.
Check out Louie’s list of recommended poetry publishers here.

Don’t Hang Up

Don’t hang up,
I’m not a heckler.
I NEED your help
but I can’t tell you my name.
I’m in a phone booth
while mom buys groceries,
so I won’t take long.
I heard your talk show
and I’m scared. Last summer,
when I was just thirteen,
I balled with a guy
I met at the bus station.
Now I’ve got these purple spots
all down my stomach.
I drink five shakes a day
and I have lost fifteen pounds
in just three months!
I’m afraid to go to our doctor
cause he’s my dad.
He’d beat the shit out of me
for liking guys.
Can you tell me somebody else
to call?
Cripes! Here comes mom. Bye!

****

Fay

My one earring stores my powers.
It charms my lover into bed.
Worn aisle-side on buses and trains,
   
it reserves me a double seat
    until all others are filled.
On campus it keeps me off all
   
but the most enlightened committees.
It is 99% foolproof in protecting me
   
from wasting time on racists.
At times it has made otherwise sane folks
   
dangle from dormitory windows to giggle,
   
“Where’s your husband?”
Worn with a cap and gown, it wards off
   
any threat of Respectability.
In class, it assures that students question
   
what I say and not vainly agree
   
because of who said it.
In church, it has made stranger priests
   
spill me a double portion of the Mass….
When I take it off, people take me
   
for any other mortal.

Hermann Hesse: “Stages”


This graceful poem by Hermann Hesse offers permission to let our beliefs evolve as we acquire new experiences and capacities. It feels like a good introduction to the new year, and to a hoped-for series of blog posts about how my understanding of Christianity has changed during my shift from a guilt/forgiveness framework to a trauma/recovery framework for organizing my experiences.

Text courtesy of the Poemhunter website, which unfortunately does not give the translator’s name.

Stages

As every flower fades and as all youth
Departs, so life at every stage,
So every virtue, so our grasp of truth,
Blooms in its day and may not last forever.
Since life may summon us at every age
Be ready, heart, for parting, new endeavor,
Be ready bravely and without remorse
To find new light that old ties cannot give.
In all beginnings dwells a magic force
For guarding us and helping us to live.
Serenely let us move to distant places
And let no sentiments of home detain us.

The Cosmic Spirit seeks not to restrain us
But lifts us stage by stage to wider spaces.
If we accept a home of our own making,
Familiar habit makes for indolence.
We must prepare for parting and leave-taking
Or else remain the slave of permanence.
Even the hour of our death may send
Us speeding on to fresh and newer spaces,
And life may summon us to newer races.
So be it, heart: bid farewell without end.