Where on Earth?

After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. And all who heard him were amazed at his understanding and his answers. When his parents saw him they were astonished; and his mother said to him, “Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety.” – Luke 2:46-48

One day lost. He’s with Uncle. Or Auntie’s taken charge.

Two days lost. One day outward, one day back,
and no way to decrease the time. Messengers
from Marathon we’re not.

Three days now. Scour the inn, the streets
around the inn, the streets around the streets.
“Come child, have you seen my child today?
Or yesterday? Come child, speak quickly now!
If you do not, I must find one who knows.”

“He wouldn’t, would he?” “Oh, I think he would.”
The Temple. Right. Of all the places. Yes, he would.
Too tired to race, we clamber up the rising streets,
to gain the shadow of the outer courts,
the bustle of the moneychangers, cooing of
the doves, the lowing from the cattle stalls.

Around a corner, round a corner, take this bend.
We’d ask a guard, but visitors from Galilee
might get an answer from a backhand slap,
or worse, we’d get our son arrested.

The teachers and the scribes assemble in
these knots of deep discussion, picking at
the tangle of the faithful life, unbraiding it
to see if might be new woven into
tapestry, or if we make new knots
unweaving what was woven once.

Ah, there! We hear the piping voice, not
a grey-capped head, but a headstrong boy.
We stride, relieved, but fear’s receding wave
has left revealed parental wrath.
“Now, child,” (don’t jostle the Great Men)
“How could you do this thing to us?”

And he, still thinking like a scholar and a scribe,
returns a question to the question –
a tactic he will anger many people with some day –
“Where did you think I’d be but in my Father’s house?”

Quick glances pass between us, with a common thought,
a memory of angel’s promises,
of ragged shepherds claiming to have heard a song,
and marveling to this child in his feeding trough,
a memory of aged sages praising him
in this same temple all those years ago.

Well. First, we thought he’d be with us.
And then we thought he’d be with relatives
who’d come with us to celebrate the Passover.
And then we thought he’d still be at the inn
where we had stayed, or with the children of
the neighborhood, or not too far away.

And, child, if you ask, “Where would I be
but in my Father’s house?” then I shall ask
(and see, you’re not the only one
to answer questions with a question), “Son,
what is your Father’s house? Does God
live in this Temple, shining though it does,
with prayers and incense rising in the air?
Oh, no, your Father’s house is wider than
the world. Your parents find no clue
to finding you by knowing you are in
‘your Father’s house.'”

But we are too distressed with fading fear
and overwhelming joy to say such things.
We murmur “Thank you,” to the smiling scribes
and gather up our budding scholar in
our arms. Once more we’ll take the road
to Nazareth and home, and treasure what
we’ve heard within our hearts.

A poem/prayer based on Luke 2:41-52, the Revised Common Lectionary Gospel Reading for Year C, First Sunday after Christmas.

The image is Jesus retrouvé dans le temple (Jesus Found in the Temple) by James Tissot (between 1886 & 1894) – Online Collection of Brooklyn Museum; Photo: Brooklyn Museum, 2007, 00.159.41_PS2.jpg, Public Domain, https://commons.wikimedia.org/w/index.php?curid=10195808.

Christmas Eve 2021

Such fear upon that blessed night:

The fear of Joseph, who had failed
to find a shelter proper for the birth.

The fear of Mary, who had never birthed
a child before, nor known her body to take charge.

The fear of neighbors, who awoke
to sounds of labor echoing.

The fear of stable owner, wondering
if father’s stormy brow meant violence.

The fear of midwife, all experienced
with healthy births – and infant deaths.

The fear of all, when mother’s screams
went silent, and the universe was hushed.

The fear of mother, marveling to hold
a newborn who would not be comforted.

The fear of angels, asking if a band
of shepherds was their audience.

The fear of shepherds, so the messenger
said first, “O do not be afraid.”

The fear of singers in the heavens’ choir,
lest heaven’s song lack harmony.

The fear of watchmen at the gate,
confronted by the shepherd band.

The fear of seekers for the infant Christ,
uncertain where to find the stable bed.

The fear of parents, shocked to see
the hillsides’ wanderers had come.

The fear of parents, hearing angels’ words,
which would the fear of monarchs generate.

The fear of monarchs, which would bring
no celebration, only tears like rain.

The fear of sleeping child. Who can know
what infants know? And who can say
what infant Jesus knew of dusty days
and stormy seas and quiet conversations
by the water’s edge, of questions over meals
and by a paralytic’s cot and in the shadows of
the night, of lepers leaping thanks unspoken
save for one, of baptism and Satan’s snares
and stories told and proverbs taught
and so much more, and so much more,
all leading to an agonizing cross
and to a tear-swept joyful dawn.

A poem/prayer based on Luke 2:1-20, the Revised Common Lectionary Gospel Reading for Year C, Nativity of the Lord, Proper I.

The image is The Adoration of the Shepherds (ca. 1612-1614) by El Greco, 1541?-1614, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=48042 [retrieved December 24, 2021]. Public Domain. Original source: https://commons.wikimedia.org/wiki/File:El_Greco_002.jpg.

In Those Days

In those days Mary set out and went with haste to a Judean town in the hill country, where she entered the house of Zechariah and greeted Elizabeth. – Luke 1:39-40

In those days, Luke? Say rather:
“After her imagined life had been upset
by visitation of an angel,
Mary saw the pretenses of life too well,
her friends and loved ones, neighbors, too,
persisting in a sad semblance of ‘normal’
when the love of God was breaking in.

“She fled because her efforts to
acquaint the villagers of Nazareth
with blessing, with deliverance,
were greeted with polite discount,
with blank incomprehension,
silent disbelief, and smirks that smack
of shame and slander.

“She fled because she had no outlet for
the wonder bottled up inside,
no person who would recognize the glory.
Who but one already bearer of
a miracle would comprehend
a miracle before her?

“So in those days she fled. When Mary stood
upon the threshold of Elizabeth, received
a wave of welcome, knew they shared in wonder,
all the pain of others’ disbelief gave way,
and in a flood of tears she praised
magnificent reversal, pride dispersed,
power humbled, humble lifted,
hungry satisfied and wealthy leaving empty.

“For in the shared experience of grace,
they built on love’s foundation,
Mary and Elizabeth, to raise up faith
and hope and joy that others would not see.”

Write that, Luke. It’s what you meant by,
“In those days.”

A poem/prayer based on Luke 1:39-55, the Revised Common Lectionary Gospel Reading for Year C, Fourth Sunday of Advent.

The image is Visit of Mary to Elizabeth by Fr. George Saget, a portion of a larger mural behind the altar of Keur Moussa Abbey in Senegal. Downloaded from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56517 [retrieved December 15, 2021]. Digital source photo by Jonas Roux – Flickr [1], CC BY 2.0, https://commons.wikimedia.org/w/index.php?curid=4870110.

Lay It On Us, John

John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? Bear fruits worthy of repentance.” – Luke 3:7-8a

Lay it on us, John.
We can take it.
Here we are,
this viper’s brood.
Who warned us?
You did.
Here we stand to flee
or rather, to repent.
Lay it on us. What
should be our fruits?

Say what?
To share?
To give an extra coat
to someone who has none?
To feed the hungry
when we’ve eaten what we need?

OK. That’s fine.
It’s not so hard at all.
Now lay it on us, John.
No punches pulled.
We’re good.

Say what?
Collect no more
than what is owed?
Do not defraud
the customer
or client?

I mean, okay, but really?
That’s so simple.
Childish, even.
Lay it on us, John.
Come on.

Say what?
Do not extort
by threats
or accusation?
Live on our wages,
not on bullying?

But that’s too easy, John.
It’s nothing more
than we’ve been taught
from infancy.
Now lay it on us, John.

Say what?
You’ve noticed how
our closets bulge with clothes,
our cabinets with food?

Say what?
You’ve noticed how
we set the prices just
as high we can set?

Say what?
You’ve noticed how
so many threatened people
find so little aid?

No, lay it on us, John.
Ask us for something hard
to do, because…

We’d really rather not
do what is easy.

A poem/prayer based on Luke 3:7-18, the Revised Common Lectionary Gospel Reading for Year C, Third Sunday of Advent.

The image is The Preaching of St. John the Baptist by Rembrandt – Photo is by Sailko, taken on 6 March 2014, Public Domain, https://commons.wikimedia.org/w/index.php?curid=41314190.

Messaging Woes

“n the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.” – Luke 3:1-2

“Excuse me, are you John son of Zechariah?”

“Yes. Why do you ask?”

“I’ve got a delivery for you. Sign here.”

“What is it?”

“It says it is… let’s see… ‘The Word of God.'”

“Oh, no. I’m not accepting that. Take it back.”

“I can’t do that. It says it right here. ‘NO REFUSALS.’ It’s even in all capital letters.”

“What are you talking about? There’s no such thing as small letters in these days. Everything is capital letters.”

“It doesn’t matter. ‘NO REFUSALS.’ You have to accept it.”

“[Grumbling] I might have known this day would come. ‘Miracle baby,’ my parents said. That kind of thing always happens for a reason.”

“There’s an additional message for you here.”

“I suppose that’s marked ‘NO REFUSALS’ as well, huh?”

“I’m afraid it is.”

“Well, read it out. I’ve got my hands full of the Word of God here.”

“Okay. It says… Get yourself a camel’s hair outfit, move to the Jordan valley, and start washing people.”

“What?”

“Yep. That’s what it says. Camel’s hair, Jordan, washing.”

“Do I look like a camel’s hair kind of guy? I’m the son of a priest, for heaven’s sake.”

“Well, shouldn’t the washing and preaching be right up your alley?”

“Not in camel’s hair it’s not. Do you have any idea how much that itches?”

“Yes, which is why I’m not wearing it.”

“Good grief. What am I supposed to eat? Does it mention that?”

“Let’s see… locusts and wild honey.”

“I do not believe this.”

“‘NO REFUSALS.'”

“Right. Well. I guess I’ll look over this Word of God.”

“Sounds like a good idea. Anything else I can get for you before I leave? A thesaurus with synonyms for snake? Means of monarch-mollifying? A Messiah recognition kit? A dancing adolescent?”

“Let’s not get ahead of ourselves.”

Yes, I know the last line is a pun.

Not precisely a poem and not precisely a prayer but still based on Luke 3:1-6, the Gospel lesson for Year C, Second Sunday of Advent.

The image is Landscape Composition: Saint John in the Wilderness by Thomas Cole (1827) – The Athenaeum, Public Domain, https://commons.wikimedia.org/w/index.php?curid=183048.

I Don’t Want to Hear About Fig Trees

Then he told them a parable: “Look at the fig tree and all the trees; as soon as they sprout leaves you can see for yourselves and know that summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near.” – Luke 21:29-31

I don’t give a fig for fig trees, Jesus.
Tell me clearly what the future brings.

I know that changes in the wind forecast
the rain, or sun, or clouds, or stormy blast
that drowns or feeds or shields the fields,
or lays them down in wind-swept rows.

I know that rumblings deep within the ground
presage emergence of the fiery rock
that ravages the things we’ve built
and does what we cannot: make land.

And, yes, I know that human beings have a way
of signaling the things they’ll do.
I mean, sometimes they say it loud and clear
and we, somehow, will not believe.

I even know that when I dare not say myself
the compass point to which I’ll set my course,
I’m pretty sure which ways I will not go,
and that’s a good prediction where I will.

So it’s not ignorance of figs and leaves
or strength of wind or human whim:
it’s weariness, my LORD. The fig may speak;
my spirit is too tired to hear its voice.

A poem/prayer based on Luke 21:25-36, the Revised Common Lectionary Gospel Reading for Year C, First Sunday of Advent.

The image is a Byzantine icon of Jesus as in Mark 11:12–14 – http://revcrystalk.files.wordpress.com/2009/04/miraclesofthelordpa31.jpg, Public Domain, https://commons.wikimedia.org/w/index.php?curid=19042975.

Another World

“If my kingdom were from this world, my followers would be fighting…” – John 18:36b

O Lord, a disingenuous remark, perhaps?
There was some fighting in the garden when
you were arrested, yes? When Malchus lost
an ear, which you restored with just a touch.

It’s funny how nobody mentioned that
before the Roman governor. It’s like
the movie. “They cut off my ear!” “Your ear?
Your ear is fine.” “Well. It got better.”

In the best taste? Well, no, perhaps. You told
your old friend Peter to re-sheathe his sword,
then he and they decamped while you
were taken to the priests and then to Pilate.

Now, Pilate knew quite well just what to do
with you, Messiah. Crush the serpent’s head;
the rest will follow it to death. What need
a trial for pretenders to Israel’s throne?

What need? The need for truth, of course,
the truth that you defined Messiah unlike those
before, or those to come. You refused
to found your throne upon a frame of shattered bones.

Instead, you said, your reign’s foundation would
be truth itself, and truth its sign, and truth its aim.
To which the governor would scoff, attention gone,
the bitter question, “What is truth?”

Another world you rule indeed, Messiah King,
where those in power seek to rule in truth.
In this our world – and Pilate’s too – the truth
is clay to be reshaped as fits the day’s desire.

May we, unlike the governor who left the room,
his question echoing unanswered, give
the time and concentration to discern the truth.
Truth’s Author waits for us to ask – and learn.

A poem/prayer based on John 18:33-37, the Revised Common Lectionary Gospel Reading for Year B, Proper 29 (34), Reign of Christ Sunday.

The image is What is Truth? Christ before Pilate by Nikolai Ge (1890) – http://www.picture.art-catalog.ru/picture.php?id_picture=7515, Public Domain, https://commons.wikimedia.org/w/index.php?curid=426635.

Distant Thunder

“The LORD! His adversaries shall be shattered; the Most High will thunder in heaven.” – 1 Samuel 2:10a

Ah, Hannah, generous of you, to spread your thanks
as broadly as a many-bristled brush, and not
to concentrate upon the detail of
your own distinctive celebration.

How dare we be so proud? We know
that God has lifted up, and God has tumbled down
the weary and the prosperous not once,
but time and time again across the span of time?

Indeed, these days have found us humbled once
again, at least we should be humbled now,
discard vainglory’s claim to safety through
the wonders of technology,

For all the care we take to trace disease,
and all success to find the means
to vaccinate the people, still
the folly of humanity prevails.

Ah, Hannah! Pray for us, that this reversal might
not bring us down to grovel in our pride,
to weep at further graves, lament our lost
communities and loved ones gone.

Yes, Hannah, pray for us, that this reversal might
lay down our pride, so we can stand
and raise each other up, to weep in joy
that we discarded folly’s ways in time.

O help us hear, upon the flowing wind,
the distant rumbles of salvation’s thunder, hope
that peoples near and far may know God’s grace,
and with their voices echo Hannah’s song.

A poem/prayer based on 1 Samuel 2:1-10, the Revised Common Lectionary Psalter Reading for Year B, Proper 28 (33).

The image is Anne, femme d’Elqana et mère de Samuel, priant (Hannah, Wife of Elkanah and Mother of Samuel, Praying) by Unknown author (10th century), found in the Psalter of Paris – Bibliothèque nationale de France (BNF). Cote : Grec 139, Folio 428v., Public Domain, https://commons.wikimedia.org/w/index.php?curid=14041273.

Devoured

Note that both Jesus and the widow are in the background of the painting. The foreground features a religious official who resembles those Jesus described as liking to walk around in long robes and be greeted with respect.

“They devour widows’ houses…” – Mark 12:40a

“…But she out of her poverty has put in everything she had, all she had to live on.” – Mark 12:44b

So what was your expression, Jesus,
when you called your friends to see
the widow whose last coins had rattled down
into the treasury collection?

Did you watch with soft, approving eyes,
to see such faith, such generosity,
such confidence of God’s aloha
to relieve the crisis now at hand?

Or did your brow bear furrows
of concern, of worry, for her poverty
had now reached destitution, and
her final meal had clinked into the box?

Or did you grind your teeth to witness on
the Temple grounds the very thing
of which you’d warned? For here
a widow’s house had been consumed.

Oh, Jesus! Have you any teeth remaining in
your jaws? Or do you lubricate
their grinding with your tears? For still
the widows bring their homes… and we devour.

A poem/prayer based on Mark 12:38-44, the Revised Common Lectionary Gospel Reading for Year B, Proper 27 (32).

The image is O óbolo da viúva (The Widow’s Mite) by João Zeferino da Costa (1876) – Scan: MNBA/Banco Santos catalogue, São Paulo, 2002., Public Domain, https://commons.wikimedia.org/w/index.php?curid=15742896.

Nobody Asked

“One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, ‘Which commandment is the first of all?'” – Mark 12:28

You thought it was a worthy question, Jesus,
so worthy that you did what you so often
did not do: you answered it. With quotes.
“Deuteronomy six, verses four and five,” you said.
“The second is much like it, but you’ll have to turn
the pages to Leviticus nineteen, the eighteenth verse.”

Well, no, you didn’t tell him that,
and force him to refresh his memory for numbers
rather than the force of God’s commands:
“The first is ‘Hear, O Israel, the LORD is one,
so love the LORD with heart and soul and mind and strength.
The second is to love your neighbor as yourself.”

An honest earnest question and an honest earnest answer,
so you and he agreed. “Yes Teacher, you have truly said
that God is One, there is no other, to love the LORD
so well, to love one’s neighbor as oneself, is better
than the offerings and sacrifices of this Temple.
And so you told him he was near the Realm of God.

“After that no one dared to ask him any question…” but
I wish they had. For if to know that loving God and
loving neighbor is to stand upon the verge
of God’s expanding realm, the question still remains:
How do we cross the border from its edge
and find ourselves as citizens of God?

I see that steady, steely gaze, of course.
You have no need to answer what you’ve answered
time and time and time again. To know
we are to love our God, to know we are to love
our neighbor, these bring us to the gate.
To make the crossing, we must bring the love.

A poem/prayer based on Mark 12:28-34, the Revised Common Lectionary Gospel Reading for Year B, Proper 26 (31).

The image is Caritas by William Wilson, 1905-1972. From Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=57837 [retrieved October 27, 2021]. Original source: https://www.flickr.com/photos/paullew/8539356086/.