Academic circles sometimes include a giant who publishes relatively little despite the pleading of students and colleagues. Such a figure was Robert Bertram, whom longtime colleague Edward Schroeder calls, in his grateful foreword, “the most unpublished Lutheran theologian of the twentieth century.”
Matthew’s Gospel has blood spattered all over it. The story opens “in the time of King Herod” (2:1), the tyrant about whom even the Romans joked, “Better Herod’s hus than his huios” (luckier to be Herod’s pig than one of his sons). Of the latter, nearly all died by their father’s orders, lest any supplant him.
Rarely are cemeteries as peaceful as they seem. My boyhood friends visited them by night to consult with spirits—86-proof spirits, as I recall. Sometimes we’d glimpse young couples having soulful, breathy talks among the tombstones.
In Richard Powers’s novel The Echo Maker, a young man suffers a brain injury in an auto accident and is afflicted with Capgras syndrome. When he wakes from a coma, he can see and even recognize family members and friends, but he takes them for impostors.
A generation ago, Ernest Becker taught us that the fear of dying is the mainspring of all human activity, from our smallest efforts at survival to our loftiest cultural achievements. So far as I can tell, our species continues to confirm that thesis.
My extended family once had so many males named Frederick that the women in the family assigned each of us a number so the tribe could distinguish between us at family reunions. I became Fred IV. A casual observer might have thought that we considered ourselves royalty, or perhaps a line of renegade popes.
On Christmas day we join choirs of angels and raise the strains of “Joy to the World!” Our children sing sweetly of the little Lord Jesus so peacefully asleep on the hay that he doesn’t cry out when animals wake him with off-key parts to the lullaby. But then the music changes drastically. We hear wailing and loud lamentation. Ancient mother Rachel weeps inconsolably over the loss of her children. Must we listen to this? Have we no season to block out the sounds of grief?
Few know blindness so profoundly as prisoners who once could see the whole world but now find the universe shrunk to the size of a cell. Inmates hear only what jailers allow, most often some version of “We own you.” As for music, the rhythm of one’s own pulse must suffice, and that hardly leads to dancing. One can even forget how to walk.
Isaiah and the Baptizer conspire to give us animal dreams in this dark season of Advent. The earlier prophet’s vision warms our hearts. Who among us hasn’t yearned for a world in which lambs could hang out with wolves and adders behave as though Mr. Rogers had taught them how to play with children? A strange political critter appears in the dream as well, one that’s not the puppet of pollsters and the powerful, but a leader with the heart and Spirit of God.
Few bytes of humor have logged more miles on the Internet than certain bloopers and gaffes collected by Richard Lederer (in Anguished English and More Anguished English), and those excerpts having to do with religion seem to circulate most widely.
Most of us enjoy stories about naïve amateurs who make bizarre mistakes. We chuckle knowingly over the man who complained about the performance of his new powerboat, only to have the marina staff discover that he’d launched the boat without taking it off the trailer, or the woman who mistook the CD-ROM drive on her computer for a retractable cup holder.
Early on, even Jeremiah could have located himself somewhere within Frederick Buechner’s pithy essay on vocation in Wishful Thinking. “The place God calls you to is the place where your deep gladness and the world’s deep hunger meet,” says Buechner.
Choose your words carefully if you preach to the people back home. Those who knew you will remember things that make many messages seem odd. Prophetic moralizing, for example, would sound hypocritical coming from most folks in such circumstances.
At every wedding we wait for the moment when we witness a bride and groom vow faithfulness to each other “‘til death us do part.” We think when we hear those words, or even more when we speak them ourselves, that death will come to visit much later, at some far distant boundary of a marital union begun today with such promise.
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