When Wisdom Is Silent

It’s noisy out there. And in here (in my heart). So hard to know what is real. Authentic. True.

Listening for Liturgy’s Strange Voices in Speech-Saturated Public Spaces

Note: I am giving the Aidan Kavanagh Lecture at Yale’s Institute for Sacred Music next week. This is a draft of the introduction to my presentation. Or perhaps it is a draft of the preface to the introduction, the primary word here being draft :).

Is that true? Really? Come on, now. That’s a Babylon Bee article, isn’t it?

I can’t believe I just spent that much time reading that post. 

How many views did I get? Only half as many “likes”? Why didn’t those other people “heart” my photo? 

It’s noisy out there. And in here (in my head). So much static. Interference. Meme-omic chatter.

Permutations and op-ed combinations “to infinity and beyond” (or so it seems).

Anybody and everybody talking about anything and everything on any and every platform.

Traffic honking. Politicians fili-blustering. Information speeding down super-spyways.

News headlines blaring. Guns firing. Sirens wailing. And people too.

It’s noisy out there. And in here (in my heart). So hard to know what is real. Authentic. True.

I think part of the noisiness is because so many of us are searching, hoping, longing, yearning for, even scrambling for–something. Maybe we long for what my mama used to call the “gospel truth.” Of course, she didn’t realize that her use of the phrase harkened back to a time when to tell the “gospel truth” meant to speak a “truth” as undeniably believable as, well, you know–“the Gospel.”

Let’s Google that. Google what? The “Gospel truth.” What is the “Google truth” about “Gospel truth”?

Truth that is undeniably believable? Undeniably believable for whom? And which Gospel? Aren’t there four in the biblical canon? Four perspectives. Four voices. Four contexts. Four portraits.

Gospel truth. From the Old English, God (good) spel (news) truth? Good news truth. Good tidings truth, as some dictionaries suggest. I like that. But who talks about “tidings” these days except at Christmastime?

And where do we look–or listen–for good tidings truth in today’s speech-saturated public spaces?

Thus the title for my presentation–When Wisdom Is Silent: Listening for Liturgy’s Strange Voices in Speech-Saturated Public Spaces.

I am curious–ironic, isn’t it, that “curious” is from the Latin, curiosus, or “careful,” from cura, or “care”–I am curious whether and how worship practices can infuse speech-saturated spaces with good tidings that disrupt the clang and clamor of the truth and knowledge power-brokers-that be. How can our liturgies be places where estranged voices can be heard and respected as proclaimers of good tidings wisdom?

[An aside–a comment, if you will–curious is related to curate which is from the Latin, curatus, which means “to take care of” which also means “spiritual guide or priest.” I Googled that, btw. A curate is a priest? To curate the truth is to “priest” the truth? Is that true, really? How does liturgy curate truth?]

Over many years, I have pondered the relationship between Wisdom Woman and the Strange Woman in Proverbs. They both call out in public places. One is praised; the other is vilified. Is it possible that liberating and healing truth is both wise and strange? That God is both wise and strange? And how do we have ears to hear either through the cacophonous discord of our public speech-making?

Thus ends this prefatory draft. Stay tuned. I know I am. Indeed, I wait in hope for the next words and sentences to be revealed…

In My Bones: Holy Week Reflections

Holy Week began a few days ago, on Palm Sunday. Many Christians processed into worship, colorful banners and streamers and emerald palm branches dancing in the air as they went.

I do not dance with ease or grace on any day. I stumble even more on Palm Sunday. My uncooperative sense of rhythm is only part of the problem. I process with awkward reluctance because my heart and mind are reluctant to grapple yet again with the seven days Christians have marked as Holy Week.

What makes this particular version of Sunday through Saturday holier than other weeks of Sundays through Saturdays? Judging by the headlines in this morning’s news, I think it is fair to say that human endeavors will not do much to create an ecology of particular or peculiar holiness during this week (though I suppose we can be on the look-out every week for those moments when human courage and faith ease or even transform some element of communal brokenness). How do our ritual actions during this week speak of God in and to communities crucified every day to appease the gods of commerce or politics? What do our 21st century embodiments of Jesus’ story mean in a world where disease or violence or war disrupt life and where too many of the wrong things and not enough of the right things are resurrected? These questions trouble my feet as I make my way in fits and starts along well-traveled Holy Week pathways.

But I am a liturgical theologian. So when my heart and head have no insight or energy with which to reckon with what Christian theology speaks, means or accomplishes, my bones take over. I do not understand the physiology or spirituality of why it is the case, but I am somehow able to believe in my bones that something about what we embody in Christian worship connects us to the on-the-ground realities of our neighborhoods and communities. And something about what we embody as community in Christian worship connects us to God’s Spirit.

For me, worship—communal ritual practices—keep our feet on the ground when our thoughts roam without direction through complex ambiguities and when our feelings ebb and flow without rhyme or reason. When we cannot embrace the barest bones of belief, our physical bones incarnate, carry out and do as best they can what we understand God to be in the midst of suffering. When in spite of our lack of rhythm, we decide to keep on stumbling together along potholed Holy Week pathways and let those pathways take us to streets where people are hungry or into neighborhoods where people have been forgotten, ignored or cast out, then we at least stumble together on holy ground.

A Jesuit theologian, Agbonkhianmeghe Orobator, is helping me to limp with more grace through Holy Week this year. Orobator writes that in the midst of the “flawed words and stubborn sounds” of our worship practices, there remains a prophetic and graced Word. What we do during this week is more than theological abstraction or ritual legalism. What we do during this week is more than scripted rhetoric about Jesus’ crucified body and our redemption.

During Holy Week, we break bread on Maundy Thursday and lean with longing into the silence of a Friday that is anything but good. In that silence, says Orobator, in those moments when Jesus cries out to a God who does not answer, another holy Word is spoken. What Word? The Word that speaks in the lives of unacknowledged, marginalized, and ignored prophets who in their work in their cities and neighborhoods “show the ‘face of redemption turned visibly’ toward the sick, the poor, the refugees.” These ones absent from word-centered religious, political and economic institutional arenas? They are sacraments of God’s saving presence with God’s people. They believe with their bones—with their beaten down backbones, their arthritic fingers, and their road weary feet—and in their believing they incarnate in despairing places the promises of God’s grace and love. By remembering and acknowledging their presence, we remember Jesus.

I drove past a local church this past Sunday on my way to my own church’s Palm Sunday celebration. Their triumphal entry was under way. I looked, and then I looked again. Two women, one in a wheelchair and the other using a walker, waved palm branches in the air as others helped them down the sidewalk and into the sanctuary. At my church? We remembered Jesus’ triumphal entry into Jerusalem and then heard in word and music the story of Jesus’ passion, Jesus’ suffering. The choir sang the haunting laments of the season—“O Sacred Head Now Wounded,” “Were You There When They Crucified My Lord?” “Beneath the Cross of Jesus.” The pastor spoke about Jesus’ pain-wracked and broken body. The sacramental irony? I sat in worship just inches away from our community’s newest member, an infant a mere four weeks into this beautiful, joyful, terrifying thing we call human living. As those mournful songs washed over us, that infant yawned, slept, stretched, kicked the air with tiny feet, gurgled, and cooed.

They grounded me again on Palm Sunday, those aging ones who we too often forget and that tiny one who so needs our care. And as I waved my palm branch and smiled at that sleeping child, I felt it in my bones, the tingling presence of Holy Week’s absent One.

So, I will do it one more time, limp through Holy Week, and be glad that my bones, though reluctant and aching as they make the journey, ground me. I pray that they take me, by the power of the Spirit, to the same kinds of human communities where Jesus’ own bones took him.