Wednesday, October 19, 2016

Scholars in Love: What the Nation Needs from A. S. Byatt's Possession

In Possession, mismatched pairs meet in opposition to each other and end up in love.  We're in the world of romantic comedy, fresh and fun as it was for Shakespeare's ardent lovers in Arden forest.

Yet Byatt's real subject is the world of scholarship, where passion for documented and precise truth is a driving force as potent as erotic attraction.  I write from experience.

Byatt's novel is a layered delight. At base is the love affair between two fictional Victorian poets. One, R. Henry Ashe, highly celebrated in his lifetime, was married to Ellen; the other, Christabel LaMotte, modestly successful, lived in seclusion with artist Blanche Glover.

The next layer is made up of what they made up. Ashe wrote verse monologues and epics, a la Browning. LaMotte published dark tales of mermaids and witches, verse replete with Dickinsonian dashes, and her foray into the masculine realm of epic poetry. They and those close to them also wrote letters, numerous, allusive, and lengthy.  Of course, these are all A. S. Byatt's labors of love, appropriate to the 19th century, fitting to the personalities, and inter-textually woven with threads of her story.

At surface is the outwardly civil community of literary scholars, ca. 1986. Roland Michell, a graduate specialist in Ashe studies, comes across a letter drafted in Ashe's handwriting that seems to make  overtures to a woman who was a fellow house guest at a country home. Naturally, appropriately, professionally, Roland investigates.

But he conceals his find from his boss, Professor Blackadder, and he is soon deep in ever-closer contact with the up-and-coming world expert on LaMotte.  Now we see what's under the surface of "scholarship," the ambition, resentments, back-stabbing, and bribery.  By the novel's end, rival scholars representing different nations, generations, and sexual orientations have converged for a finale as packed with action as a bunch of pasty-skinned paunchy professors can muster.

Scholarly pursuits are so intense for the characters that romance is a relief.  Planning a getaway with Roland, the LaMotte expert Maud confesses she wants just to get away: "I just want to look at something, with interest, and without layers of meaning" (291).

I know what that's like.  My advisor at Duke set me up with Professor Irving Holley, promising, "He'll make a scholar of you."  Did he!  (Read my memories of him, "The Essence of Education".)  So deeply was I immersed in uncovering the origins of the drama program at Duke that I recall the thrill of finding a box of playbills from the 1940s more vividly than most classes or relationships in four years there.  Even more than my essay, I remember the excitement of writing "content" footnotes to explain arcane details from Duke's drama club performances in the early and middle decades of the 20th century.

A year later, I worked obsessively on a Senior thesis about Henry James.  For months, I read every novel, many novellas, many stories, and the Master's prefaces to late editions.  Studying at Oxford for the summer, I felt a rush of affection when I recognized him from across a vast hall at the National Portrait Gallery.  When my friend Bess gave me a book about Ibsen's influence on Henry James, I devoured the book, and digested its contents in my final draft.

Yet I felt a bit sheepish.  I'd spent two years tracing James's use of the  word "no" in his novel The Ambassador.  Offered a chance for a PhD, I demurred.  Enough of scholarship, I thought: let's try real life.

The other way to look at my work, though, is to see how very much there is to know about even a very small topic.  Professor Holley used to say that we were digging deeply into territory the size of a postage stamp.

Now I wonder if the nation is suffering for lack of understanding what scholarship entails.  Sure, it's easy to make fun of the nit-picking and esoterica that comprise scholarship, but the whole machinery of the academic world is designed to build our store of truth.  How arrogant people are who presume to know enough about big things, such as immigration policy, climate change, or Islam, while they dismiss the work of the scholars possessed with a passion for precise, hard-won truth.

Thursday, October 13, 2016

Cycling on Yom Kippur

Yom Kippur caps ten days of atonement with a prayer ("Ne'ilah") for God's "closing of the gates" to the central part of His temple.  One online commentary counters that traditional view with a more comforting thought: He shuts his people in, as keeper, protector.

Maybe it's the Yom Kippur prayer that my Education for Ministry class (EfM) recited Tuesday night, or just the change of season, but I had gate-closing thoughts all Wednesday.

With the holy day off from school, I spent the early afternoon on my bike, enjoying blue sky and temps in the mid-70s. But, though I finished at 3:00, it was already too chilly to enjoy the ride.  In November, I'll ride in Mississippi with my original biking buddy Jason, but this must be one of my last rides of the year.  I took a couple photos to mark the event.

Earlier, with extra time to shower and dress, I sang along with a recording of Streisand from 1971 that I hadn't played in 20 years.  I was struck by how some songs and arrangements had not aged well.  Then I was struck by another thought:  I'm 57 now; Dad and his dad died at 77; If I wait another 20 years, I may already have heard that CD for the last time. Gate closed.

Should I feel a pang of regret? Naw. I'm a gate-closed-in kind of guy.  Besides the cheesy stuff,  some of the pieces are still strong.  The album, when I first heard it in middle school, taught me to appreciate sparse accompaniment, ostinato, and the difference intentional phrasing can make.  I loved it, I learned from it, and I don't need to hear it again.

Here's how I see it: the contents of my life are piled high, safe behind God's gate. Now I'm outside,  moving forward.  Those contents are an immense store of experiences and people I've loved but see no more.  How can I regret that?  It's no coincidence that "contents" and "contentment" grow from the same stem.

I go forward, as on my bike, stripped down to my tee shirt and Spandex, content to have so much behind me, watching the meter to see how much I may have ahead.  If I've covered that much more distance, I'm that much closer to the end of my ride. That's good.

PS - Moments after I finished drafting this, I was seated in a circle with 7th graders who encountered "The Road Not Taken" for the first time.  Resonances abounded, including their appreciation of the lines, "Knowing how way leads on to way... [I may never] come back."

The boy who said, after first reading, "I don't get any of this," had the last word in class: "I never took a poem seriously before.  I really liked this."

Monday, October 03, 2016

Dinner with Mom

(Photo at Shillings by M. S. Rouse, earlier this year)
Mom doesn't like to be surprised by things that she's supposed to remember, so she posts notes to herself, "Dinner with Scott every Sunday at 5:30."  Today, I called at four just to be sure.  She was annoyed: "I'll go, but this is the last time."  I assured that she didn't have to go; she said, "Fine. I'd rather not.  Good-bye."

What did I hear in the voice?  Resentment that, so far as she recalls, her son's care for her is just dinner on Sundays?  Resentment of the assumption that she's grateful for such a little thing?  I don't know; it was not nice to hear.

But at 6:00, she phoned to find out why I hadn't picked her up.  She'd had so much fun with people on the front porch that she hadn't called earlier to find out why I was late.  I told her that she'd canceled, and "it kinda hurt my feelings."

She was apologetic, had no idea why she would say such things, and we had a great time as the sun set on Marietta Square.  Our waiter knew our orders at Shillings, we loved our wine and martini, enjoyed our dinner, remarked on people passing by, and had a good talk about former students who express gratitude years later.

When we got back to her apartment, her boyfriend Bill was there waiting, and I left her laughing.

Sunday, October 02, 2016

Middle School Drama Teacher: Memo to Self

Going into our performance of A Wrinkle in Time, adapted by Morgan Gould from Madeleine L'Engle's classic novel, I was feeling pretty much like a failure.  With missed cues and hesitant lines, our dress rehearsal ran an hour and twenty minutes, more than twice the show's expected running time.  I looked back over weeks of rehearsal for ways I could have exerted tighter control, pushed kids harder, drilled more.

Then, after a dinner break, kids performed the show under 40 minutes; the large ensemble stayed in character, eerily disengaged or openly passionate as needed; the principal characters looked into each others' eyes, touched each other with tenderness or urgency, spoke lines with total conviction and clarity; a simple shift of lights cued the audience when we were moving from one locale to another.  Not a failure after all, I was a genius.

Let's remember a few things.

Those stupid improvisation games make a difference.  
Before I'd assigned parts, we sat in a circle to read portions of the script and spent precious rehearsal time on those time-killing drama games that kids love.  We played "group shape" ("form a giant shoe in ten seconds, using everyone's body as a part"); we warmed up as "blank pages" who stared straight ahead while someone tried to make actors laugh; we played the mirror game; in a circle, successive actors exaggerated a gesture that the first one presented.  In the end, these games were basic to the Ensemble's best moments - as creepy automaton cheerleaders on planet Camazotz, as a giant swan for flight over the planet Uriel, as an entourage of mimics when young "Charles Wallace" is possessed by "It."

When you stop rehearsal to get at the feeling of a moment, don't worry about lost time.  
I beat myself up for all the afternoons we didn't get through our schedule because we worked on a certain confrontation or a quiet response.  In the end, it was the actors' conviction during those moments that made the audience willing to overlook a delayed exit or the tangling of the long white cloth.

Cue-to-Cue does help.  
In my panic, I created a "cheat sheet" for the Ensemble and me, and spent thirty minutes the afternoon of the show simply calling one cue after another, by nick name:  "Giant Swan!  Soccer game from Hell!  Make a Wall!  March!  Take a Wall!  Prison! Bowling Pins!"   With no principals to flub a cue, movements became fluid, and the principals, watching, suddenly saw their place in the scheme of things.

Even more time with the principals alone could have been a help.  
The father, mother, children, and "witches" met with me 90 minutes in the second week, just to improvise as family, to discuss backstories, to get familiar with each other in character.  In the last week, I called off a run-through of the show to let the principals work just the final two scenes.  It was risky not to rehearse with lights and cues, but we all felt surer of where we were headed after that. We could have benefitted from reserving half an hour every week for that kind of work.

It doesn't take much to make a splash. 
We had a black stage, black curtains, and black clothes.   Still, we had spectacle: stormy lights on a girl's attic bedroom stage right; the dancing of a long swath of white tulle in figure eights around the principals to transport them; and the "galaxy" light.  People talked later about the sudden emergence of "The Red Eyed Man," a satanic figure twenty feet wide and ten feet tall.  He was a puppet, voiced by three boys in unison, his face a blank red mask suspended from a fishing pole,  swooping down into the faces of his interlocutors, his gesturing arms ten-foot poles topped with work gloves, his shimmering black robe nothing but plastic from Party City.     Everyone was creeped out! Our final effect was achieved with a wide wall of black cloth that encircled "Meg" while the Ensemble chanted "Hate! Hate!" isolating little "Charles Wallace" stage left to say, in silence, "No one.  No one loves me."  It was our finale: Meg broke through the black enclosure to embrace her little brother, and the ensemble, backing up against the black back wall, simply raised the black cloth over themselves to disappear instantly! (We'll forget the time that the cloth got twisted, exposing one frustrated sixth grader who did his best to look invisible.)

All's Well that Ends Well.

Thursday, September 15, 2016

Images and Idols: Forward Day by Day
Highlights Feb-Apr 2016

Every three months for many years, Forward Day by Day has published short reflections on the scripture assigned each day in the Episcopal Book of Common Prayer.  Once again, I'm noting those reflections that particularly struck me.  This time, selections come from Feb-Mar-Apr 2016.

The image on its cover is a detail of the Deesis mosaic in Istanbul's Hagia Sophia [see photo].  The editor comments, "Each piece of glass, stone, and tile was individually placed -- each an important part of the whole.  In this way, mosaics offer an important metaphor for our life in Christ."

Reflections on scripture for February 2016 were by Elizabeth Brignac, "cradle Episcopalian" and editor for a church-based education company.

Genesis 22.2  Offer him there as a burnt offering.  Brignac's awe of Abraham's response to this test of his faith vies with her horror at what he was ready to do.  She concludes, "Overreliance on reason can hold us back; rejecting reason can lead us into ignorance and sin.  It's an awfully narrow line to walk."

John 6.64 But among you there are some who do not believe.  For Brignac, the report that brothers (perhaps, cousins) of Jesus couldn't accept his preaching humanizes him: "He was one of us, God incarnate... with brothers who messed with him, whose parents were proud when he took his first steps."

Luke 9.35 This is my Son, my Chosen; listen to him.  On the mountain top, Peter chatters about building booths, when this voice tells him to shut up and listen.  "We should listen to holy words... and to holy silence," Brignac writes.  "Words are great tools, but they keep us limited to concepts that words can express."  I like that one.  I've also found that words can edit reality; what I've left unsaid or ill-expressed is lost, not just to my friend, but to me.

Genesis 37.9 Look, I have had another dream: the sun, the moon, and eleven stars were bowing down to me.  Brignac points out what a twerp Joseph was, yet, he had this gift of true dreams.  "God does not require perfect servants."

1 Corinthians 6.20 Therefore glorify God in your body.  Brignac takes comfort from a priest's reassurance that God could resurrect her father's body to be as it was in his prime, when he could "bicycle and run and climb trees."  But then she thinks, why wait?  Why wait for resurrection to be "strong and free, experiencing eating as a healthy uncomplicated celebration, dancing and running and singing to the Lord."

Reflections for March 2016 were by Rev. Scott Gunn, executive director of the Forward movement.

John 12.10  So the chief priests planned to put Lazarus to death as well.  Why?  "Every time Lazarus spoke, no matter what he said, he was testifying to a different reality of hope, life, and love." So some could not stand to hear Martin Luther King, Jr., and so  some today commit hate crimes because of race or sexual orientation, to silence those whose thriving is threatening to the hater's assumed superior position.

Reflections for April 2016 were by the Rev. J. James Derkits, artist and priest.

John 16.16 A little while, and you will no longer see me.  Derkits credits St. John of the Cross and Carl Jung for helping him to find renewal in the darkest times of his life, when he couldn't "see" Jesus in his own life.  "When I become overly familiar with the God image I carry around, I am becoming idolatrous.  In those times, God may seem to vanish..." only to reappear in a "fuller experience of God's presence."

Exodus 20:3 You shall have no other gods before me. Seems like an easy one, these days, Derkits tells us.  But he has a god in his pocket, the smart phone.  Others are "Career, Wealth, or Industry -- and that sneaky god called 'I'm right.'"

1 Thessalonians 2.20 Yes, you are our glory and joy.  Derkits tells of his young son whose pretend game at the pool with a friend had grown too complicated: "Let's just joy out!" They jumped in.  Good lesson for other times when things are getting just too complicated.

Sunday, September 11, 2016

A New Parable at St. James' Marietta: The Farmer's Third Wish

Our readings for Sunday included the fearful Hebrews' reverting to idol-worship and God's change of mind when Moses begs Him to be patient; Paul's confessing how vicious he'd been against Christians until God, in His patience, converted him; and the parables of the lost sheep and the lost coin.  Father Roger Allen focused in all three on fear and loathing of "the other," asking if we all think of ourselves as the precious lost lamb?  He got a laugh when he spoke for the other ninety-nine.  "Why is the shepherd putting so much care into that one lamb?  The lamb was out of place, never followed the herd, and deserves to be lost."

But in his conclusion, Fr. Roger repeated a story worth repeating.  God visits a faithful farmer and promises him three wishes, adding, "Whatever I give to you, I'll double for your neighbor."  At first, the farmer is delighted to have his wishes for 100 cattle and 100 acres more land granted; but he is consumed with jealousy when the neighbor across the fence, who wasn't even involved with God, received 200 cattle and 200 more acres.  So, for his third wish, the farmer says, "Strike me blind in one eye." 

Fr. Roger concluded, "And God wept."

Thursday, September 01, 2016

Laws Manifest Love: More from
Forward Day by Day

Jonathan Erdman wrote daily reflections on scripture assigned in the Episcopal Book of Common Prayer for the month of June 2016, published in the periodical Forward Day by Day.  He's described as a graduate of seminary who divides his time between Alaska and California.  I noticed that he also contributes to a web site called Cinema Faith (link to his page) where he writes about love over lust in Carol, tradition behind George Lucas's invented "Force" mythology in Star Wars, and empathy awakened by Brokeback Mountain that carries over into his life and relationships with gay friends and family, causing him to rethink traditional taboos.

[Photo: Haines, Alaska]

So, he's is a young man with commitment both to Christian tradition and to keeping an open mind.  While I found good things in writings by other authors for May and July, I'm going to focus first on Erdman's work for June.

Erdman combines a particular interest in Ecclesiastes with his love of Alaska.

June 1st's reading, Eccl. 3.1 For everything there is a season and a time for every matter under heaven, calls to Erdman's mind Alaska's extreme seasons, as in June, when the sun is as high at 10pm as it was at 5pm.  Naturally, activities that suit June don't fit the other seasons. Instead of asking "What is best for us to do?" ask what's suitable to the time.  He concludes,  "What appears to us as opposites in truth are intimately connected, like siblings who quarrel." That's a great analogy.

When the author of Ecclesiastes asks, "Who can make straight what He has made crooked?" Erdman tells how a road between two Alaska towns that appear close on a map may be a journey of many miles around the base of a mountain.  In our lives, and the lives of characters in Scripture, there's rarely a straight and easy path: "we meander in crooked ways," something we should accept as God's way.

Ecclesiastes 8.17 Then I saw all the work of God, that no one can find out what is happening under the sun.  Erdman observes that our "sense of self-worth and identity" depend on things beyond our control, yet

...we keep getting drawn back, trying to master our little place in the world.  If only we could solve these last few problems.  But here's the secret: Our problems are never the problem. ...The only truth we have is our life in God in this present moment.

Readings from Galatians get Erdman to thinking about America. In Gal. 5.13-14, Paul cautions, Do not use freedom ... for self-indulgence, but through love become slaves to one another.  Erdman observes that so much freedom comes with pressure to figure out "what we really want to do in life," a pressure that he implies is undue.  Eight verses later in Galatians, we read about the fruits of the spirit, calling to Erdman's mind a "buffet of choices" we have in our "lives of the flesh."  The buffet metaphor implies a caution not to weigh down our plates with "many layers of fear, anger, and pride."
Responding to Gal. 2.20 (the life I now live in the flesh I live by faith...) he gives us the image of the a monkey trapped when he puts his hand through a hole to grab a banana that's too wide for the hole: "Letting go is the work of a lifetime... the joy of the journey, the secret of the saints, and essence of spiritual experience."

Erdman reaches a similar place from the starting point of forgiveness in Mt 18.21-22.  Erdman writes how it would be tough work for him to forgive someone who'd borrow his bike and wreck it, and reaches the realization, "Forgive someone seven times, and you are a saint among fellow humans.  Do it seventy-seven times, and it isn't about work at all.  At that point, you are operating on a whole other level, where you have let go of everything."  He adds, "When Jesus resorts to the impossible and the absurd, everything changes."

For Matthew 17:20, Erdman tells of seeing how mountainous glaciers move, "massive energy hidden in plain view," "patient," moving inches a year, leaving behind the "stunning" mountains and valleys of Alaska.  Then he turns the familiar phrase around.  "Sometimes," he writes, "it takes mountain-sized faith to move a mustard seed."  He leaves it to us to think of examples.  I can think of times in my own life when I felt a mountain-sized burden lift when I dialed the phone number, or put the bottle down, or said the word "yes."

Psalm 78.2,  I will open my mouth in a parable reminds Erdman of many badly behaved figures in the Bible, and the modern readers who have "attempted a  neat and systematic understanding" of all these bits, "tied in a neat bow."  Erdman sees the attempt as a square-peg-round-hole proposition.  What makes it all relevant, he concludes, "is not that [scriptures] provide all the answer but that they raise authentic and genuine questions."

Law is "an attempt to manifest love." I wonder what would happen if partisans in this year's hateful, childish presidential race were asked to respond to this claim of Erdman's?  He's riffing off Psalm 119.142, Your justice is an everlasting justice and your law is truth, and Jesus's saying that all the laws are summed up in the commandments to love God and neighbor.   The Center for Public Justice, a Christian think tank in Washington, builds on the same idea, that "justice" is to society what "love" is to the individual. 

Erdman singled out a line from Mt. 21:31 from which my old favorite Flannery O'Connor spun a memorable story, The tax collectors and the prostitutes are going into the kingdom of God ahead of you.  Erdman tells us, "Only those with the mind and heart of a beginner can learn something new [about the spiritual life].  Experts need not apply."

In his last two reflections, Erdman leaves us with a couple of challenges.  Hearing God's promises to shepherd us, seek the lost, bind up the wounded, and strengthen the weak, Erdman thinks of healing in other contexts:  friends, but also societies and economic systems.  "You are a healer in every context of your existence," he writes.  "See yourself in this way , and let that truth change you and transform our world."

At the end of June, Erdman gives us Psalm 131-2-3, I will still my soul and make it quiet, like a child upon its mother's breast; my soul is quieted within me.  To "access our silent inner spaces" is "the great work of our lives."

And in May ...
Episcopal rector and author Laurie Brock derives comfort from the least comfortable words in the Bible, Psalm 22:1, My God, my God, why have you forsaken me?   "It is the psalm of rock bottom," she says, when we realize that "one more tweak" won't help us to regain control. "Rock bottom is a messy, holy place.  When we arrive there, we lie down, weep, and lament.  We doubt, we rage, and we rest.  We are on holy ground, and God is here."   I spent sleepless nights last year trying to figure out the tweaks I could make to myself in my work to deal with some frustrations in one class, and felt all that Laurie Brock says.  That was rock bottom: Nowhere to go but up!