28.4.10

I Procrastinate...

“Take it, my lord the king, and use it as you wish,” Araunah said to David. “Here are oxen for the burnt offering, and you can use the threshing boards and ox yokes for wood to build a fire on the altar. I will give it all to you, Your Majesty, and may the Lord your God accept your sacrifice.”
But the king replied to Araunah, “No, I insist on buying it, for I will not present burnt offerings to the Lord my God that have cost me nothing.”
//2 Samuel 24:22-24//

"The neediness that we demonstrate is so great. I need God more than I fully understand. I cannot even surrender to Him without His help. Because I have to surrender this want, and I know I have to surrender it. I thin that surrender is not a single, large act. It is a series of small acts, of consistently returning to that altar what we snatch back. If this is the case, then my failure is not earth shattering. Where I reach out my hand to longingly brush once more what I gave up in desperation, He says a gentle "no" and reminds me that He is a better caretaker of my hopes, dreams, sins. It is a process that serves me better than I dare to think or even know to think."
(22.September.2009)

"Everything was red, the air, the sun, whatever I looked at. Except for him. I fell in love with someone who was human. I watched him walk through the hills and come back in the evening when his work was through. I saw things no woman would see: that he knew how to cry, that he was alone. 

I cast myself at him, like a fool, but he didn't see me. And then one day he noticed I was beautiful and he wanted me. He broke me off and took me with him, in his hands, and I didn't care that I was dying until i actually was."
(The Story Sisters by Alice Hoffman)

"Hope really is a siren that lures us onto the hidden shoals to our destruction. Hope means hurt on some level at some time. But so does love. All of life is a question of risk and how well you live your life depends on your ability to [anticipate and] respond to pain."
(18.October.2009)

When Embers Turn to Ash

I am burning you, you know...


Brute brunt of a revelationary lance,
the fall strike to a chest without armor.
Bruise, the capillaries bursting,
leaking their precious liquor
into the form and face of a broken flower.
Bones? Unbroken.
No emergency room is equipped for this,
no medicine woman binding busted ribs,
only the faint breath of rosemary
and the farewell kiss of hope.

24.4.10

Moth

Georgia rain shower,
taptap like a million knuckles knocking,
synchronizing with the
thudbeat
of my heart.
I think in that breath of breeze
there was a sigh
even as it kissed my cheek:
cool air and sweet salvation there
to redeem the reddened, blush-burned skin.
You left a stamp of warmth,
and by the flames I am singed.
But every flickered glance
was worth the pain of glory.

23.4.10

Caught Between By the Rock of Ages In a Hard Place

For the past four days, I have been on a backpacking trip in the wilderness of northern Alabama at Camp ToknowHim near Pisgah. The days were not very crowded, which was a surprising and generally welcome reprieve from the madness of the final weeks here at IMPACT, especially the return from spring break when we had the alumni service learning project weekend. We did a day hike back into the Penitentiary where we had our night hike long ago last September, rappelled on the side of the bluff that we were camped on for two days, and had quite a few sessions learning about various aspects of God, from fear of Him to His greatness (shown in His being constant, life, infinite, personal, and spirit) and goodness (in purity, integrity, and love).

For me, the most harrowing event of the entire four days took place on Tuesday afternoon. We finished setting up camp on the bluff by four and headed back up the trail to go into the Penitentiary. To give a little history, the Penitentiary is a deep ravine that cuts a labyrinth through the rock. Its sheer sides soar upward in some places as high as fifty feet, its paths sometimes as narrow as two or three feet wide. These characteristics made it ideal as a holding place for Indians on the Cherokee Trail of Tears, when they were herded into the labyrinth while soldiers patrolled from the top, effectively cutting off almost all possibility of escape.

My hard place was the second narrow cut that we traveled through. The other must be surpassed by crawling while lying on one's side and shimmying awkwardly through the dirt/mud and dead leaves in a space that gets significantly smaller mere inches overhead. The second though is probably a generous two feet at its narrowest, and the path itself is at an incline of about fifty or sixty degrees. The trick involves sucking in your gut, going in at a slant with your feet moving farther uphill than your torso, and finally, not panicking because panic does not help with the breathing thing.

Last September, I did not pass through, choosing instead to travel around the rock with a small group of other students who were equally disinclined to attempt it. But this time, I figured it couldn't hurt to try, so I lined up with everyone else and made Try Number One with Leah behind me to egg me on. But the mouth is the smallest part, and I could not shove my torso past the squeeze point, try though I might. Red-faced and frustrated, I pulled back, allowing a few more people to pass me by before stepping back into line and trying again, this time with a little more determination. I got a little bit further, especially when our guide J.T. told me to try the foot-angling thing, but I started to get panicky at the sense of falling over backward because of the incline and eventually had to step back again.

Finally, only Trent and David remained to go through, and I was more determined than ever to make it through. This time, I combined the tricks of what not to do from the last times with the angling technique (which worked a lot better when I did it from the start rather than halfway in), and after a lot of strain, pauses to breath, and shuffled feet, I got past the first tight spot. After that, it wasn't too bad except for another spot halfway through where the foot path abruptly stepped up about six inches, and the torso/foot transition was rather tricky. At that point, though, I didn't really have the option of turning back since I barely knew how I had slipped past the first one, so with trembling arms and screaming calves, I pushed past that obstacle too. This entire time, Mary Michael and Chelsea were cheering me on from above, and David and Trent were giving encouragement and tips behind me. I doubt I would have made it anywhere if not for Mary Michael's hand reaching from above to pull me along.

At last I was through, seated trembling on a rock while taking in furious gulps of air and sips of water. Chelsea said that my forehead was steaming and I think I was a lot more afraid than I was letting myself know. Somehow there is no sweet taste of triumph from that success. There is only a dull sense of "happened" about it, though Mary Michael said she thought I needed to go back through the Penitentiary just for that. I don't feel as if I learned anything significant about myself, just that I'm mildly claustrophobic and stubborn to the point of near physical injury when it suits me. But I suppose if there is anything I have learned this year at IMPACT, it's that I rarely know the full implications of an event until well after the fact of its occurrence.

Ah, but I have not fully explained the title of this post. Between my second and third tries, David somewhat jokingly told me I should write a poem in my head while going through, I guess to sort of keep calm. Later that evening, while we were eating dinner, he asked me if I'd come up with anything, and somewhat tongue-in-cheek I replied that someone had already written a perfectly good song and no more needed to be said on the subject. When asked what song that might be, I sang:

Rock of Ages, cleft for me
Let me hide myself in thee
Let the water and the blood
From Thy riven side which flowed
Be of sin the double cure
Save from wrath and make me pure

9.4.10

Who Has It Right?

"But sexual liberals also worry about something even more subtle, and it's something that took a great deal of digging to uncover. For sexual liberals, "marriage" is a verb, while for conservatives it is a noun, and liberals at some level intuit this and are concerned about it. That is, sexual conservatives (at least in the ideal) marry once, and once married they are (again in the ideal) forever in the state of marriage. For sexual liberals, in contrast, being married is not only a verb but an active one. For them, a good marriage requires work and discipline, communication and honesty, and it's a process that's pretty much ongoing."
//from When Sex Goes to School by Kristin Luker//


Luker goes on to quote one of her interview subjects who said that in the conservative view there is just a sense of sit down and shut up about marital and/or sexual satisfaction. I hesitate to use the word "satisfaction" because the connotation in this instance is probably almost entirely one as synonymous with pleasure, but please understand that I don't think the subject meant only that.

While her research has been well-presented (specifically in terms of bias, something I am grateful for after reading Sex Seen: The Emergence of Modern Sexuality by Ullman), her conclusion here is one that I would disagree with. Perhaps I don't qualify to enter this argument, since I have never been married nor even in a serious relationship, but if I might I would offer myself and the various Christian influences in my life as counterexamples.

Based on Luker's definition of sexual liberals and conservatives as people who either view sex as natural or sacred (respectively), I think the majority of my teachers in high school, my extended family, and the mentors and friends that I've met along the way would fall under the category of sexual conservatives. But I have never been given the impression that once married, that's it. Even Liederbach's belief that divorce is never sanctioned in any situation by Jesus does not strike me as contrary to the liberal concerns that Luker expressed. But perhaps that's because I have a better idea of what it arises out of: his parallel belief that couples work through conflicts in a healthy fashion and consistently seek to orient their lives around God that they might honor and worship Him through their relationship. Divorce, from such a perspective, is the ultimate give up, the failure to view marriage as a verb.

I do understand her position because she does have a good underlying point. Say that you view sex as "natural," as just one of the various and sundry urges that contribute to one's humanity, and think that it is only healthy to satiate it, inside or outside of marriage. Then you are not likely to get married solely for sex because you've already had that experience and theoretically you can evaluate a potential spouse based on more meaningful factors. In contrast, I can think of at least one "Christian" couple that probably got married more so they could goshdarnit just have sex already, thank you, whether that was the best choice for the moment or not. But I think this view understates the emotional connection of sex that can blind an ordinarily sensible person to detracting factors, and overstates the "noun" nature of the conservative view of marriage.

Perhaps, though, another view lies in the middle ground between her natural and sacred battle lines. After all, sexuality is a part of our created being. We were created male and female with the injunction to be fruitful, and once he got a good look at Eve, Adam wasn't too shy about getting to know her in the Biblical sense. But at the same time, in Ephesians 5 Paul points to the sacredness of that same "natural" sexuality. Within that union, there is a picture of something bigger. So we recognize the natural element of sexuality, but also realize that it is not quite like food and drink, that we can live without it if necessary and that if we are to use it well, we ought to use it in a way most glorifying to God.

And if Luker wishes to restate her argument that sexual conservativism rushes people (like my aforementioned friends) into marriage, and hence, the natural view is more freeing and healthy for the modern man or woman... "All flesh is grass, and all its loveliness is like the flower of the field. The grass withers, the flower fades, but the word of our God stands forever." (Isaiah 40:6c-7) Culture, however much it might value control, efficiency, and choice, cannot preempt God's design and purpose.