A portrait of the minister as a misconductor

Recently I received an unsolicited book in the mail. As a minister and as a blogger, I sometimes receive unsolicited books in the mail, usually on topics in which I have no interest, and I generally toss them straight into the recycling bin. Upon opening the envelope, I read the title of the book, Being Alive and Having To Die: The Spiritual Odyssey of Forrest Church, and having no interest in Forrest Church I headed for the recycling bin. But before I tossed the book, I thought to myself, “I wonder if the author dared tackle Church’s sexual misconduct?” The author did dare, so I decided to read on.

Dan Cryer, the author of Being Alive and Having To Die, portrays Forrest Church as having come from privilege. The son of Frank Church, a prominent U.S. Senator, Forrest Church could trace his ancestry back to the Mayflower through both his mother and his father. He grew up in large part near Washington, D.C., in a county with the highest per-capita income in the country. His father went to Stanford University, and that’s where Forrest received his undergraduate degree. Although he was estranged from his father during the late 1960s, as were so many upper middle class young men of his generation, he once avoided arrest because U.S. Forest Service troopers liked his father’s pro-conservation initiatives in the Senate. Forrest Church continued following his father’s footsteps: his father had gone to Harvard Law School, and after a year at Pacific School of Religion Forrest transferred to Harvard Divinity School.

He married Amy Furth when they were both undergraduates at Stanford. Cryer’s descriptions of their marriage makes Forrest Church sound like a male chauvinist pig, e.g., “…the young husband did have a bad habit of wounding Amy by making important decisions without consulting her” (p. 65). Beginning in 1976, Church began having affairs with other women, although he himself “declined to characterize these as ‘affairs'” (p. 188). After he was called to the prestigious pulpit of All Souls Unitarian in New York (in “that nation’s wealthiest ZIP code”[p. 110]) in 1978, the affairs continued, though not with members of the congregation. By 1991, the marriage of Amy and Forrest Church “had been shaky for a long time” (p. 187). It was in that year that the whole thing blew up. Continue reading “A portrait of the minister as a misconductor”

Raised from being dead

Recently, I read a feminist interpretation of one of those stories in which Jesus goes and heals someone; alas, I can’t remember where I read it, so I’m going to have to reconstruct it on my own.

These healing stories tend to annoy me. I’m not friendly to supernatural explanations; I’m a religious naturalist; so I tend to dismiss those stories where a prophet brings someone back from the dead, because I know it’s just not possible. Obviously, however, I don’t have to think of these healing stories as literal truth; they can be considered as metaphorical.

So here’s the story: A man named Jairus, a ruler of the local synagogue, come up to Jesus, and says, “My twelve year old daughter lies at the point of death. Won’t you please come and lay hands on her that she may be healed?” Jesus goes to the man’s house, but when they get there, someone tells Jairus that his daughter is dead, so he should stop bugging Jesus. Jesus tells him not to be afraid, and goes into the house. He takes the girl’s hand, and says, “Talitha, cumi,” which means, “Girl, I tell you, arise.” And the girl gets up and walks around, and everyone is astonished.

Who knows what the original storytellers meant by this story? There are plenty of Christians today who will tell you that they are quite sure they know what the story means, and they will tell you that the story means that Jesus Christ can perform miracles and raise people from the dead. Well, this story comes from the book of Mark (5.25 ff.), and nowhere in the story is Jesus called “Jesus Christ,” and nowhere does the story say that the story has to be interpreted so literally as that.

Here’s another interpretation. Anyone who has hung out with twelve year old girls these days knows that it is a vulnerable age. Sometimes the alive, interesting, assertive girl of childhood seems to die at around age twelve. It’s like the girl that used to be so alive has died, or at least become this passive being that (metaphorically speaking) just seems to lie there; Mary Pipher wrote about this phenomenon in her book Reviving Ophelia.

Perhaps what those girls need is some adult who believes in them. That adult might say to the other adults in that girl’s life, “Be not afraid, only believe. The girl is not dead, only sleeping.” That adult might then say to the girl, “Girl, I say to thee, arise.” And perhaps it’s not a bad idea to have a respected male figure say this to the girl, someone who’s not her father, at least once in the girl’s life.

That interpretation makes this a story that’s not about physical healing, but instead about adults recognizing girl power when they see it.

What Ellen Tucker Emerson said

Concord, Mass.

My sister and I stopped by the Barrow Book Store today; they have a great stock of books related to Transcendentalism, and the owner of the store, Pam Fenn, knows books by and about Transcendentalists. Pam told me this story, which she heard from a descendant of Hawthorne (I have shortened and altered the story as Pam told it to me):

In her girlhood, Ellen Tucker Emerson went through a time when she swore a lot. (Swearing in those days did not mean using the f-word, it meant taking the name of God in vain.) This embarrassed her family. Once, Ellen was invited to a birthday party, and her parents weren’t going to let her attend because of her swearing; but she finally convinced them to let her. She left, but came back ten minutes later. Her parents knew what had happened and began to discipline her, but she yelled that they should stop. “I came back because the g———d party is next week,” she cried.

Probably not a true story. But who knows.

Why Thoreau did not succeed in his own lifetime

Julian Hawthorne, son of Nathaniel Hawthorne, wrote: “Perhaps if Thoreau could have been a religious fanatic, he would have prospered better.”

This is from The Memoirs of Julian Hawthorne, ed. Edith Garrigues Hawthorne (New York: Macmillan, 1938). Julian Hawthorne knew Thoreau, and like Thoreau was raised in part in Concord’s Unitarian church. This is one of the most perceptive commentaries on Thoreau I have read.

Had he lived a few decades later, Julian would have been a revered bestselling author; as it was, he had to live up to his father’s reputation, and so tried to write in a high literary style which was not his native tongue. After writing a concise and trenchant one-sentence critique of Thoreau, Julian follows it with a paragraph filled with less insightful and less well-written judgments. Here’s the whole paragraph:

Perhaps if Thoreau could have been a religious fanatic, he would have prospered better. He had no small mixture in him of the fanatic. But his faith in God was not that towering flame which the great religious reformers have manifested; the acid rationality was too strong in him. He was no barren atheist, but he had not fathomed the great secret, and could not preach without it. He had almost a rage for sincerity — to be as sincere as a bird, a tree, or a wolf; and the compromises and skilful locution of the church revolted him. If we cannot explain the Trinity, let us not affirm belief in it. He accepted the designation of Transcendentalist as committing him to nothing, but he did not regard himself as a disciple of Emerson or [Bronson] Alcott. His virtue was that he was a misfit anywhere in human congregations; he must be himself, and nobody, not even he, knew exactly what that was.

The middle of the paragraph is not really worth reading, but that last sentence is almost as good as the first. Put those two sentences together, and you have an image of someone who could have started a millennial cult. Actually, thinking back to the time when I was a tourist guide in Concord, some of today’s followers of Thoreau have all the characteristics of cultists, so maybe Thoreau did by accident found a cult; just not a very successful one.

Occupying the kingdom of God

We’re in Boston right now visiting family, and to day I read this on the front page of today’s Boston Globe:

When Occupy Boston protesters complain about greedy bankers, corporate jets, and the wealthiest Americans, Henry Hegelson feels as if he is one of the prime targets.

Hegelson, 37, said he is not only in the top 1 percent of American earners, but also founded a financial company and an airplane charter business. He said the protesters don’t seem to care that he built his wealth from scratch….

In that last sentence we see the chasm that lies between the understanding of the occupiers and the wealthy: Hegelson believes that he created all his wealth completely “from scratch,” while the occupiers believe that the financial system is basically rigged in such a way that the vast majority of people simply cannot build their wealth “from scratch.”

I come at it from a third perspective. Theologian Bernard Loomer pointed out the intellectual accomplishments of Jesus of Nazareth, and in particular Loomer’s intellectual conception of the “Kingdom of Heaven,” which Loomer himself prefers to call the “web of life.”

Based on this intellectual conception of the way the world works — that we are all inter-related in a web of life — Jesus pointed out the damaging effects of wealth. Too much wealth cuts you off from other persons, and indeed from all living and non-living things, in destructive ways. If you want to be fully supported by and participating in the Kingdom of Heaven, you must get rid of wealth. Too much wealth leads you to exploit other human beings, other living things, and non-living things — to live counter to the Web of Life.

Thus, when the rich young man comes to Jesus and says that he follows all the rules of religion, wand wants to know what else he must do to have access to the Kingdom of Heaven, Jesus tells him (as translated in the King James Version): “Go thy way, sell whatsoever thou hast, and give to the poor, and thous shat have treasure in heaven.” The rich young man is “sad at that saying,” and wanders off and out of the story.

We never learn if the rich young man in the story actually sold everything he had and gave the proceeds to the poor. But we can be pretty sure that Henry Hegelson has no intention of doing anything of the kind; and so Hegelson has shut himself out of the Kingdom of Heaven. Unlike the rich young man, Hegelson isn’t even “sad at that saying”; he’s just baffled why anyone doesn’t think he is a hero.

Field guide to the airport

When you’re sitting in the airport waiting for a flight, it’s fun to look around you for typical airport fauna. I’m sitting here in San Francisco airport, looking around (keeping quiet so as not to scare the fauna away), and here’s what I see:

— Largemouth Cellphoner: The loud braying call first drew my attention to this male of the species. This typical individual has all the diagnostic field marks: potbelly, self-important air, aggressive strutting walk, expensive but schlubby clothes. However, this individual is exhibiting atypical behavior: he is off in a quiet corner instead of giving his loud call in a densely packed public space.

— Hunchback Gamer: This species is most often found close to a power outlet, and this individual is no exception. She exhibits the typical behavior of the species, hunched over a laptop playing a video game, earphones in place, completely oblivious to the world. Given how shut off from the world the species always appears, one does wonder how they find mates.

— Redfaced Bigmouthed Boobies: A mated couple of this species, a close relative of the Largemouth Cellphoner, are currently shouting across the terminal to each other: “What did you do to this phone?” “Nothing!” “Every time you touch this, it breaks!” Diagnostic field marks include faces red from anger, and aggressive behavior towards others of the same species.

— Common Geek: This individual is a fairly common color morph of khakis and blue button-down shirt. The individual is exhibiting the common behavior of typing madly at a laptop while ignoring his mate. Oh wait: I’m actually staring into a mirror here.

Interfaith clergy action with Occupy SF

Just heard through the Unitarian Universalist ministers grapevine (thanks, Craig!) that an interfaith clergy group will be supporting Occupy SF. Presumably other clergy groups will be providing similar support to other Occupy groups in other cities. Here are the details for the San Francisco event:

Clergy & Religious Leaders of all Faiths:

Monday, October 24, from 10:30-1:30
Meet at Justin Herman Plaza (near to Embarcadero BART stop), Stuart & Market St., in San Francisco.

Be part of an important interfaith clergy gathering and action to offer solidarity and faith-based support to the Occupy Wall Street movement and to show our commitment to working for long-term economic justice for all people.

Clergy & Religious leaders are asked to wear identifying clerical clothing (i.e. the religious garb, vestments, etc. of your faith and role). We will begin with prayer and ritual to rededicate ourselves to justice and prepare ourselves spiritually. Then we walk to the San Francisco Federal Reserve Bank (101 Market St.) to join in solidarity with “Occupy Wall Street — San Francisco” where we will offer our blessings and commitments of support as part of that witness for justice. We will then have an opportunity to go in smaller groups to key sites throughout the financial district for prayer.

Please share with your colleagues!

Info contact: interfaithclergy@gmail.com
Twitter: IntrfaithClergy
Facebook page: www.facebook.com/event.php?eid=167677486653763