The Potential in the Pause

Looking out over the landscape, I see plans derailed like a massive train wreck, cars spilled in all directions. Some are huge: entire industries, like airlines and hotel chains. Others are smaller, but no less huge in their way: the senior trip, the anniversary cruise, the promotion, the book contract. The wholesale wreckage of plans leaves us stunned and confused, disappointed and devastated.

I had my own little plan, and now I’m as confused as anybody. Here’s how it started: twenty-one years ago we moved to five acres in the country because my husband was worried about Y2K (remember that?). I was less worried than he, but we found this place for cheap and bit off a renovation project that was a lot more than we could chew. Once the house was livable, we stayed and stayed.

After a few years, I decided I didn’t like this place. It has its charms, but nothing was very close, the only kind of internet connection we could get was dial-up, and after driving almost an hour to church (one way) once or twice a week, I was fed up. My husband felt differently, and let’s just say we had our disagreements.

Fast-forward about nineteen years, to 2018. We’re getting older—in fact, most people would call us old. My husband has just been diagnosed with Alzheimer’s, which accords with my growing suspicions, and though it takes a while to convince him—and he’s not always convinced—he’s coming around to my conviction that we need to move. Five acres will soon be too much for us to keep up, and we need to be closer to services, doctors, and help from the church.

Fast-forward to 2019. I have a plan. This year I’m going to start clearing out the clutter, selling a few collectibles, lining up carpenters and plumbers to make some minor repairs and enhancements. During the first quarter of 2020 I’ll be repainting, window-washing, and carpet-cleaning so we can stick a For Sale sign in the front yard by May 1.

Jump to February 2020. Problems have come up: the antiquated septic system will need a major overhaul, and that’s never good news. Also, the real estate agent has done a price comparison, and the likely selling price is way off what I expected. I’ll have to do some re-figuring and scale back expectations for what we might be able to buy.

Then comes March: real estate grinds to a standstill and so does everything else.

I used to lie awake at night, or wake up with a sense of dread that I’m stuck here forever. So this is like a nightmare come true, except—

It turns out to be not such a nightmare.

This property is beautiful in the spring. My carpentry plans are on hold, but I rearranged some furniture and my office and bedroom feels almost like a new house. We’ve been doing more together, like clearing brush and cutting the grass. In the evenings we read to each other. We’ve been getting more exercise, enjoying the peppy bird songs and hopeful spring peepers near the pond. I put out some flowers last week. I find myself thinking, if we’re still here another year or two . . .

It will be okay.

I’ve heard that people are getting too comfortable with quarantine; that it’s going to be hard to hop back on the overscheduled merry-go-round. The longer we’re stalled, the slower recovery will be, so the merry-go-round is likely to crawl before it spins. We’ll have to adjust to new speeds for everything, including the real estate market. But for now, for me, it was good to slow down and watch the slow golden sunset over our Kelly-green property line. The time will come to move, and all the old problems will still be there, and we’ll have to deal with them, and it won’t be fun.

But I am not stuck. I am paused, like the peasant girl in Breton’s Song of the Lark (my cover picture). In music, the pauses matter as much as the notes; potential hovers within, like the Spirit of the Lord hovering over the waters (Gen. 1:2).  

Besides, on the other side of all this might be someone who’s looking for a quiet place in the country.

By His Wounds

 Unless I see the nail marks in his hands and put my hand into his side, I will not believe it.

Thomas would not believe until he saw the wounds. Neither will I.

Wounds—cuts, gaping holes, buried balls of lead, burned flesh, even stubbed toes—focus our attention. Pain is a tyrant, driving out every distraction and pinning our wonderful, imaginative, creative souls to blood and nerves. There you are, breathing fresh clean air, thinking noble thoughts, enjoying the pleasant ache of well-toned muscle. And then you trip on a curb and rip open your knee and pain swallows you up. You are nothing else for that moment, or for weeks of knee replacement and rehab.

We can’t live very long without acquiring a few wounds—some of us, it seems, far more than their share.

Thomas spoke as one who was wounded. Three years of his life, poured into one hope, gone up in smoke. No, not smoke—screams and terror and rage. They were all seared by fear and shame, but there was probably some anger there too, anger at the authorities and the occupiers—but also at him. He let them down. He surrendered without a peep, didn’t even allow them to fight for him. They would have. They might have all ended up on crosses, but the better odds put them on thrones, judging the twelve tribes of Israel. They had seen him raise the dead—couldn’t he call up militant angels? He had stopped howling winds—couldn’t he stop howling legions?

He commanded demons, and then he let them win.

It wasn’t just losing, though. Thomas the realist was prepared to lose, and even to die (John 11:16), but not like this. Rather than go down fighting, they were scurrying like rats, praying they could escape notice while weighing their pathetic options. Their master didn’t even give them a choice.

Thomas was wounded. But so was the Master. Holes in his hands, a gash in his side wide enough to accommodate a foreign object. Why? Why mar a glorified body with the ugly remnants of torture?

So that we might believe and, believing, have life in his name.

Wounds pierce our little self-contained spheres and pin us to the real world, with its cross-grained splinters and rough, unyielding surfaces. Dreams denied, hopes betrayed, endless disappointment. Also platitudes: the bitter kind (“Who ever told you life was fair?”) and the patronizing kind (“The only thing you can change is yourself”). For some pain, there is nothing to say. There is no answer for suffering, to the one who suffers.

Jesus doesn’t answer. He doesn’t explain. He doesn’t appear and lay out Four Great Laws or Seven Pillars or Twelve Steps. He holds out his hands. “Put your finger here. Reach your hand out to my side. Stop doubting, and believe.”

It’s an odd thing to say. Can belief be commanded? It sounds like Stop thinking, and be. Turn off the gravity, and float. Stop dying, and live. The words make no sense, until they do.

When they do, it’s because an arrow of light has sped past our natural defenses and found our greatest, deepest pain, where we see the open holes in his hands. And by his wounds we are healed.

Ours to Build

The Parable of the Talents in Matthew is the Parable of the Minas in Luke, and it’s worth noting some important differences. A talent is worth more than $1000; a mina was equivalent to about three month’s wages–still a significant sum, but not in the high-roller league. Both Matthew and Luke place this parable during the week of the crucifixion, meaning it was one of the last Jesus ever told. Luke explains why he told it: because “the people thought that the kingdom of God was going to appear at once.”

Luke also adds this context: the master in the story was going away to receive a kingdom. And his would-be subjects had already rejected him by sending a delegation ahead to complain, “We do not want this man to be our king.” So the servants are entrusted with a not-inconsiderable sum of money to invest in a society that’s already hostile to them.

Matthew’s use of talents may signify the incalculable value of what we’re given to invest; Luke’s mention of minas could suggest our human limits of time and resources. Both apply, but we should also consider the expectant audience listening to this now-familiar story for the first time. They thought the kingdom was going to appear.

No, he’s telling them; the kingdom must be built.

I will build my church. And my church will build the kingdom. Not on her own, not without my name or the Holy Spirit’s power or the Father’s providence.

But the kingdom is ours to build.

I will build my church. And my church will built the kingdom.

I forget that. I think of Jesus coming with his angels to judge the living and the dead and to me that’s the kingdom. It will APPEAR at the sound of a trumpet. Now, with the world in such disarray, would be a great time! But Jesus’ coming is when the kingdom will be made visible and apparent; it’s being built right now. My business, every day, is kingdom business.

That business is easy to lose track of because it has so many facets: making a living, raising a family, performing acts of charity, serving a local church–all in a culture that continually proclaims, “We do not want this man to be our king.” That’s always been the case, in churchy, straightlaced times as well as in degenerate time. The world does not want Christ as king, has never wanted Christ as king, and will never want Christ as king.

So we build his kingdom. I don’t know why he does it this way, why he doesn’t just bring it. Bring it! may be what we mean when we say, “Come, Lord Jesus.” But he’s not going to bring it, he’s going to wrap it up as a gift to present to his Father. Or, to switch metaphors, he’s coming to place a bridal crown on her head and take her hand to lead her to the wedding feast. By then the kingdom will be built, the rightful king restored, the rebellious subjects subjugated. (For don’t forget the conclusion of the story: “But those enemies of mind, who did not want me as king . . .”)

What’s my part? Where do I build? My little section of this magnificent project seems small and insignificant, but his eyes are on it, and a cloud of witnesses are cheering me on.

The Difference a “D” Makes

Now he was teaching in one of the synagogues on the Sabbath. And there was a woman who had a disabling spirit for eighteen years. She was bent over and could not fully straighten herself. When Jesus saw her, he called her over and said, “Woman, you are freed from your disability.” And he laid his hands on her, and immediately she was made straight, and she glorified God.

Luke 13:10-13

I woke up burdened before I had to wake up. I am burdened by literal stuff—a house to sell, some valuable possessions that may not be worth much anymore, a husband in declining health–and also much self-recrimination (“Why didn’t you move faster on all this?”). I woke up sullen as a rock, impenetrable as clay. I opened my Bible to Luke 13, the reading for today, asking God to speak through the words heard and read so many times before. And here’s what he said:

Woman, you are freed from your burden.

It echoed in my head: not free, the more common usage of the idea behind the word, but freed.

Suppose the word was indeed free, as in, You are free. That’s an adjective, modifying me. It would suggest that I am already in a state of freedom, only my mental hangups keep me from experiencing the sensation of running through sunlit fields (in slo-mo) surrounded by butterflies and rose petals. What’s you problem, girl? Don’t you know all that dead weight you’re carrying is crap that the world (along with relatives, dependents, friends, bosses, etc.) loaded on you? Sweep out all that junk and be who you are—free!

But Jesus didn’t say that. “You are freed,” he said (“set free” in the NIV). Freed is a past participle, indicating action. And not my action. Someone else had to do something to bring it about. This bent woman, that blind man, this dead girl, that demon-possessed boy were all bearing, not just disability, but the widespread consequences of sin. “Satan has kept her bound,” said One who ought to know. And all were freed.

But what happened to their disabilities, their burdens? If “freed” is a verb form rather than an adjective, they had to go somewhere.

Jesus was on his way to Jerusalem when this incident happened. And he was taking all the burdens there.

No one he healed was free from the normal stresses of life or the certainty of death. But all could be freed from the burden of carrying an ever-increasing weight all the way to the grave.

As for me, nothing in my circumstances changed between 4:30 and 7:30 a.m. And yet, I am freed.