De profundis De profundis Clamavi ad te Clamavi ad te Out of the depths Out of the depths I cry to thee, O Lord I cry to thee, O Lord
When into darkness I have fallen When a cloud obscures my way I raise my voice: and who will hear my crying? My soul hopes for thee.
Mai loko o no wahi hohonu Mai loko o no wahi hohonu Ua kahea aku au ia ‘oe, ‘O Iehova Out of the depths Out of the depths I cry to thee, O Lord I cry to thee, O Lord
When all I drink of life is bitter, When those I love refuse their hand, I raise my voice: and who will hear my crying? My soul longs for thee.
De profundis De profundis Clamavi ad te Clamavi ad te Out of the depths Out of the depths I cry to thee, O Lord I cry to thee, O Lord
If you should note my countless failings How could I ever stand? Yet you are grace and love and comfort all my crying: My soul waits for thee.
De profundis De profundis De profundis De profundis
[Jesus said,] “You are like whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead…” (Matthew 23:27)
After saying this Jesus was troubled in spirit, and declared, “Very truly, I tell you, one of you will betray me.” The disciples looked at one another, uncertain of whom he was speaking. One of his disciples–the one whom Jesus loved–was reclining next to him; Simon Peter therefore motioned to him to ask Jesus of whom he was speaking. So while reclining next to Jesus, he asked him, “Lord, who is it?” Jesus answered, “It is the one to whom I give this piece of bread when I have dipped it in the dish.” So when he had dipped the piece of bread, he gave it to Judas son of Simon Iscariot. (John 13:21-26)
How might we betray you today, Jesus?
Might we eat from your dish on a holy night, and dash from the meal to enrich ourselves, not this time with spirit and with truth, but this time with the thirty coins of death?
Or might we claim the role of shepherds, offering polluted grace with unwashed hands, ready to speak in judgement, not forgiveness, our churches filled with dusty bones?
How might we betray you today, Jesus? Truly we are an unimaginative people. In nearly two millennia, we find no more creative means to turn from you.
“No one was able to give him an answer, nor from that day did anyone dare to ask him any more questions.” (Matthew 22:46)
I’ve got some questions, Jesus.
When will this pandemic end? How can I prevent it from slaying people I love? How can I keep safe from illness myself? How can I persuade the idiots who know the answers to these questions and do the opposite? How do I manage my anger that calls my fellow creatures, “idiots”?
Will you answer those questions, Jesus?
Admittedly, I know the answers to questions two and three. Four I’m not so clear on. Five I’ve had to work so hard at; so, so hard. And one: well, does it matter, really, just how long it lasts, as long as we respond with deep compassion?
So are my questions answered, leaving only this:
Will you stay with me, Jesus, in this isolation? Will you stay with me, Jesus, as your friends would not do? Will you stay with me, Jesus, despite my budding tears? Will you stay with me, Jesus, whatever life or death may bring?
It’s all right, Jesus. You don’t have to look. We know what’s in the Temple – our temples, not the one in Jerusalem – just the same thing you saw that overwhelmed your soul with rage and summoned you to drive the money changers out.
We know what’s in the temple. The demons that will place economy ahead of life. The devils that will hoard the PPEs until they get a higher price. The monsters who once profited from home foreclosures now have charge of the nation’s wealth.
You warned us, Jesus, and we… We have learned nothing. People will die for others’ wealth. People will die for others’ hubris. People will die for others’ greed. People will die for others’ faith, a faith you long ago rejected. People will die, and die, and die. For God’s sake, Jesus, drive them all away.
Ezekiel once stood upon the city wall. He stood, he gazed. I’m sure he wept. For on that day he saw an army terrible and merciless. It filled the valley, all the valleys, that encircle Zion. He stood. He gazed. I’m sure he wept.
When You showed him all those desiccated bones, O God, what fashion did the valley take in his imagination? Kidron? The Outer Valley? Or Gehenna? Or had You mercy enough to make it look like a Babylonian valley spanned with gardens?
I doubt it mattered. Ezekiel wept, I’m sure, upon the wall. I’m sure he wept the see even an unfamiliar valley overflowing with the dead. Bones so dry, dry as dust, unmoistened even by the flood of tears of a priest and prophet’s grief.
Command me, Holy One, to prophesy and promise to the dusty bones that they shall live again. Command me, Holy One, to summon up the spirit breath to bind with sinew all these bones. For then shall I appreciate the salt of joyful tears.
A poem/prayer based on Ezekiel 37:1-14, the Revised Common Lectionary First Reading for Year A, Fifth Sunday in Lent.
In some places in the world – Wuhan, northern Italy, New York City, to name three – the spread of COVID-19 has greatly resembled the impact of war. The virus has brought terrible suffering. It has taken lives. It has left thousands grieving. It has overwhelmed medical facilities and professionals. It has forced horrible decisions. It has exacted a stiff toll on the economic lives of cities, provinces, states, and nations.
Wars do that.
In response, governments have summoned organizational resources in a very similar manner to those required in war. They have issued orders restricting the freedoms of their citizens. They have sought to create supplies that had not previously existed, and direct them in unusual quantities to the places they are needed. They have recruited additional personnel to meet the needs. They have intervened in the economic processes of the world.
Wars do all that, too.
Further, governmental leaders have urged their citizens, out of a sense of patriotism and the good of the nation, to take on new tasks (while old ones cannot be done). Sewing masks for medical staff reminds me of the bandage preparation groups of the American Civil War. They have asked for sacrifices among the population for the good of all.
These things, too, happen in war.
It is not, however, a war, and there are steep costs to thinking about it as one.
This week, some business and political leaders came to the conclusion that the public health response to the spreading contagion came at too high a price. Dan Patrick, Lieutenant Governor of Texas, offered that he and those of his generation might offer to sacrifice their lives “in exchange for keeping the America that all America loves for your children and grandchildren.” Fox News commentator Brit Hume endorsed the idea, saying, “The utter collapse of the country’s economy — which many think will happen if this goes on much longer — is an intolerable result.” The President of the United States, without any medical advice at all, suggested that Easter – April 12 – would be a good day to return to normal activity again.
It’s a war, they say, not on a virus, but in defense of an economy. They are summoning a patriotic fervor to defend the wealth of a nation, wealth that is held by a startlingly small portion of its population. According to the Federal Reserve Bank of Saint Louis, in 2016 the richest 10% of Americans possessed 77% of its wealth, up from 67% in 1989. 1% of American assets were (unevenly) divided between fully half of the population.
In other words, the sacrifices of war are being urged on a generation of Americans who have not benefited from the wealth they are being called upon to defend. It is true, I’m afraid, that in war a generation, generally of young adults, is called upon to sacrifice itself in defense of rights and privileges they frequently have not enjoyed.
That is why we must not call it a “war.”
We are engaged in a massive effort, yes. We are trying to preserve the public health from a spreading pathogen which can cause terribly acute illness and has a high rate of mortality. That is not, however, a war. A virus does not select targets. It makes no decisions based on strategy or in keeping with some “law of war.” It jumps from host to host as best it can without regard for anything except opportunity. Admirals and generals have no tactics for this response. Those trained in public health do.
We are engaged in promoting the healing of those infected by the virus. The number of people who require advanced care because of COVID-19 disease is stunning. Our hospitals are built for the number of people who are usually sick, not for this. Mobilizing the equipment and the personnel to care for the acutely ill is a herculean task, but it is a task of healing, not of death.
We are also trying to maintain the daily life of human beings. Some of that gets measured and described by economists: growing things, transporting things, making things, selling things, bringing things home to continue the life of the household. Other things rarely get measured by economists: conversations between friends that lift the heart, the acknowledgement of the sales clerk’s shared humanity, the sweetness of common prayer. All of these things are being stressed by the pandemic, and all of them will need help and healing to recover.
None of them will be aided by the language of war.
None of them will be strengthened by the guiding assumptions of war. “War is cruelty,” said William Tecumseh Sherman, and he demonstrated it. Cruelty will not help us.
We face pain, anguish, illness, death, and loss.
We must face it without cruelty.
As for those summoning us to sacrifice our kupuna for the wealth of some: The answer has to be a firm and unequivocal, “No.” May they ashamed of their callousness. Let their cruelty find no place in policy, in the hearts of the people, and especially not in a rising tide of tears for the sick and the dead.
ordainedgeek 