Perhaps you are perplexed to determine how two such disparate stories could be told about me. But the truth hides somewhere between and beyond these accounts—I was neither a poor beggar nor a wealthy intimate of God’s Son.
If in these tales I appear as a mere prop—a passive player in parables concerned with actors who wielded some form of genuine power—thus far you may credit each tale: I had no voice. Dumb from birth, the real miracle for me would have been to speak.
And yet this never seemed to me a curse or even a lack— I grew to love my silence, and in my early years I was thought to be simply shy as my maternal sisters supplied my voice in public encounters. Indeed, their ready reading of my intent was all the miracle I craved.
I neither anticipated nor needed any return from the grave—that was about his need, his purpose, not mine. And to be enfolded in the arms of Abraham like some Isaac or Ishmael, my sight simply a torment to some rich fool—what is that to me? To you?
Years later I still feel the shame. I was visiting a young man in a facility for people with severe brain injuries. He was agitated and eager to walk, so I joined him as he went from room to room and looked in each room as if he were searching for someone. Eventually we came to a big room that was not in use. At the far end a couple of janitors were at work buffing the floor.
Before my Great Aunt Esther died, she lived in downtown
Minneapolis in poverty. Oddly, this is not embarrassing to my proper,
upper-middle-class, Christian family. Esther simply continued to live as she
had when her husband, my grandmother's brother Ludwig, was alive.
Security and risk are nothing new. Today's biblical texts deal not with stocks and bonds exactly, but with living in the real circumstances of a difficult and uncertain world while also accepting the possibility of good, of help and support, comfort and security.