Working with Stones

I’m fascinated by the limestone fences that line the Central Kentucky landscape. Constructed without mortar by skilled builders, many of whom were itinerant Irish and Scottish masons, they can endure for centuries. The Dry Stone Masonry Conservancy teaches this almost-lost art to local masons, preserving and spreading the knowledge that allows the old rock fences to be repaired and maintained in the original way, as well as new ones built.

To study a section of stone fence is to appreciate the depth of attention brought to the work. Rough and irregular stones are layered without gaps, as if each settled naturally into its place according to its nature. Even the smallest stone is an integral part of the whole, filling a space that would otherwise weaken the structure. Made of limestone from the surrounding fields, the fences come from the land and fit easily into the landscape. They were built from the necessity of working with materials at hand. They belong.

Labor and skill are apparent in these old stone fences, but so is a sense of reverence for the world as it is. The builders worked with the nature of the stones, so that the textured unity of the fence is not imposed through conformity but coaxed from diversity. The strength and beauty of a rock wall comes from working with what is given, carefully determining the placement of each piece so that is part of a cohesive whole. Nothing is forced; every stone is different. Yet put together in the right way the stones yield a structure that is beautiful, cohesive, and strong. Each stone lends its strength to something that endures.

The building method works because the stones are different shapes. They don’t just sit side by side, they fit into each other. Scattered across the ground, the stones don’t look like building material. They’re just rocks. They suggest nothing of the potential seen by a mason. But placed by a master builder, they become part of something beautiful and enduring.

In the same way, it can be hard to see what the scattered parts of our lives add up to. Sometimes we lack the perspective on our selves, or on our communities, to see anything more than a rocky field. At those times it helps me to remember that I’m not the mason. In spite of everything I try to do and learn and accomplish and create, there is only so much improvement of myself or the world that I can bring about under my own power. But there is a master builder who has the vision to make something good of my life and its odd-shaped elements, and of this world and its rough-edged inhabitants. There is good work in progress.

What helps give you a builder’s perspective?

Return from a Dark Journey

I cannot imagine what the Chilean miners emerging from almost ten weeks trapped underground have been through, and it’s almost unbearable to try. But now they are returning to the world, one at a time, through a long narrow portal that they must travel alone. As some commentators have remarked, they are being reborn.

Alberto Segovia, brother of Dario Segovia, one of 33 miners trapped underground in a copper and gold mine, picks up a rosary as he prays outside the mine in Copiapo

The ingenuity and skill, the expertise and determination, the sheer will and powerful life force driving the rescue efforts are heroic. The images of that first rescue pod reaching the chamber deep underground where the miners waited are a visceral experience. The elemental symbolism in this amazing story holds the archetypal images of life itself, male and female, which have resonated throughout the ages.

Yet even with the images we see from underground, each miner emerges from a mystery. We see the opening of the rescue shaft leading from that dark chamber under the earth, and wonder at where he has been and what he has experienced. He steps out of the Fenix capsule to applause and warm embraces, returning to the life to which he belongs. But surely he is changed.

NASA’s experience in outer space has helped facilitate the care of the miners throughout their confinement, but theirs is an experience of inner space like nothing we’ve known before. The world watches anxiously as each returns, asking if it is possible for yet another man to have made the journey back from such an ordeal. We draw reassurance from every sign that they are intact—physically, mentally, emotionally, spiritually. And we want to share in some part of their journey, to learn from them.

What does it mean to be given life in this world, to be born or reborn? Saints and mystics have sought answers in different ways for centuries. Seekers on vision quests, walkabouts, or spiritual retreats continue to ask for understanding. These Chilean miners may not have sought to make a trek into the darkness within the earth and within themselves, but they have made the journey forced upon them. Reporters tell us that poetry and music, faith and love, have allowed them to endure and help them to sort out their experience.

One of the rescued miners, Mario Sepulveda, said of the experience that it wasn’t a matter of being tested by God, because that’s not how God works. But that life holds difficult experiences, of which this has been the most difficult for him. Yet he was glad it had happened to him, because of how he has been affected by it. “It was a time to make changes,” he said. “I was with God, and I was with the devil. And God won.” He said that it was God’s hand that he took, and that was how he made it through.

What are we learning from the journey we’re sharing with them?

Photo by Ivan Alvarado of Reuters http://www.msnbc.msn.com/id/38587487

What is Religion?

Preparing to teach a college class in religion has me asking the question, What is religion? In the context of a particular faith we can invoke the music, stories, ritual, and symbols that shape its identity, but the general question about the nature of religion is harder to address. What do people have in common when they practice religion?

Scholars trace the word religion to the Latin religare, which means to bind fast or connect, having to do with humans and gods. It contains the same root as ligament or ligature. So we can say that religion binds together the natural world and the realm of the spirit. It also connects those who share the same faith with one another, and it connects the various aspects of an individual’s life within a worldview that helps to make sense of one’s experience.

Inspired by Elizabeth Johnson’s Quest for the Living God, we might say that religion is the practice of bringing our hearts and minds to an attempt to live, along with others, in the awareness of the greater reality. It means concerning ourselves with what is really real. Mircea Eliade, in Patterns in Comparative Religions, also invokes the sense of ultimate reality when he says that “Sacredness is, above all, real.”

Religion is based in the experience of its founders and their encounter with this ultimate reality. It offers a framework for those who follow, helping them to understand and perhaps to experience the divine in a similar way. It also allows a community to grow around that shared understanding and experience.

Whether we view it positively in terms of community or more negatively as an institution, religion is an aspect of the collective. For better or worse, it’s what we do together in an attempt to find meaning.

Yet according to Joseph Campbell in Thou Art That, “Carl Jung says that one of the functions of religion is to protect us against the religious experience. That is because in formal religion, it is all concretized and formulated. But, by its nature, such an experience is one that only you can have. As soon as you classify it with anybody else’s, it loses its character.”Campbell accurately points out the tension between the needs of the individual and those of the group, a tension found not only in formal religion but in any group, from the family to the nation.

In my own experience, I find that religion at its best grows out of spiritual life. The spiritual heart of religion, as I understand it, is the desire to live in relationship with what might be called the Divine. Ideally, everything we do begins with that.

The religious community that I know well is the church, which is made up of all kinds of people at different places in their faith journey. Some of them would agree that spiritual life is the heart of their experience of church, others are mainly focused on the work informed by it. But over time, through discussions and worship experiences, from friendships and shared work, the church offers a place for all people to cultivate richer and more meaningful lives. At its best, and in spite of its worst, the church offers both challenge and encouragement to grow in myriad ways. From what I know of them, this is the way of other faiths as well. Religion can offer a framework in which to shape a life with greater meaning and joy.

What do you understand religion to be?

When a Week Holds Too Much

Some weeks I feel like nothing more than clay thrown on the potter’s wheel. Hollowed out by forces beyond my control, I see once again that I am not in charge here. Life presses in, making it clear that I have not reached my final form. The potter is not finished with me.

Yet just as I’ve been pressed and pounded, I’ve also been stretched and shaped. The vessel’s curved sides are taking shape, rising in accord with the potter’s vision in these last few turns of the wheel.

We have a great deal of freedom in what we do with our lives, but we are not in control. Sometimes the best I can do is to be good clay. I can try for the balance of malleability and resistance that allows the formation of a good vessel. I can try to sustain the cohesiveness that allows good clay to hold its form.

The sum of the past several days may feel like more than I can hold—challenge and loss, hope and disappointment, love and sorrow—yet the week has nonetheless brought all of it. So I act as I am able, and respond as I can. I cannot assuage my friend’s grief, but I can offer soup and love. I cannot make the world kind, but I can make laundry clean. I cannot make life easy, but I can be grateful for the ability to work.

I cannot see the future, but I can appreciate the beauty of the world around me. I cannot make my wishes come true, but I can take a risk and reach toward them. I can neither force nor forestall change, but I can accept the love and grace that remain constant.

The wheel keeps turning; a hand I trust remains on the clay. All will be well.

What is the turning wheel bringing to you?

Moving Forward When We Don’t Know the Way

When my daughter was in elementary school, there was one year when math was more than a class—it was a foe that demanded months of wrestling before she could pin it to the mat. Those afternoon homework sessions required a lot from both of us; it took all the patience and humor, strength and courage we could muster.

But the most important breakthrough came when I finally realized that she believed she was supposed to already know how to work the new problems. She cut herself no slack for the process of learning a new skill. If she couldn’t master it immediately then it was too scary, too hard, and too far out of reach. The first thing she had to learn was that it’s ok if you don’t yet know how to solve a problem. You’re not supposed to already know everything. You’re learning. That’s your job.

After that, it was just a matter of learning to work the problems. She overcame her math anxiety—better than I did at her age. And I came to appreciate the importance of not being intimidated by problems we don’t yet know how to solve. Years later, it remains a good lesson to remember when I need to move forward and don’t know how.

We all face problems that we’ve never encountered before, requiring resources and abilities we have never used. People who have passed through a time of change often speak of finding strength they didn’t know they had. They look back and see the growth that occurred as they rose to meet the challenge. Life seems designed to foster our development in this way.

The issues we face have been there for others as well. Whether the challenge arises from a particular situation or in the larger context of the changes in our lives, we are not alone. There is a source of wisdom and clarity that far exceeds anything we can know on our own. That Source is at work, urging us toward where we need to be and helping us to get there. It’s ok to take one step at a time; it’s ok to only see one step at a time. God works through those steps, leading us to move in the right direction. People with insight and experience can also help, and often appear on our path as if placed there by a loving guide.

We can trust that we’re being led forward even when progress is hard to see. It’s easier to remember that when I know how to work the problem. But it’s even more important to remember it when I feel I’m not up to the task. “Do not let your hearts be troubled, and do not be afraid,” are the words of Jesus in John. This deep reassurance is part of the gift of faith. Not knowing how to proceed doesn’t mean I can’t meet the challenge. It means relying on the abundant resources available. It means remembering to pray, and to open my eyes to how prayer is answered.

What helps you move forward when you don’t know the way?

I Don’t Believe in the Same God the Atheists Don’t Believe In

I still read the old-fashioned newspaper, the kind you can carry around and spill coffee on and it’s no big deal. One of the things that keeps me connected to the local paper is Paul Prather’s religion column, one of my main motivations for reading the Saturday morning paper. We don’t approach religion the same way, but I look forward to his thoughtful reflections, his candor, and his utter lack of pretension. And he’s a good writer.

His most recent column is worth passing along to you. He looks at the thread of anti-religious thought threading its way into Western intellectual life through the proponents of the “new atheism.” Here’s a quote from Prather’s column:

The irony is that this current brand of aggressive atheism is just another form of fundamentalism. These particular atheists are zealots on the subject of faith who see no shadings of gray, only black and white. They’re dead-set against religion but weirdly obsessed with it.

It’s a subject that Karen Armstrong also addresses in her excellent book, The Case for God. (I’ve written about Armstrong’s book in the posts, Opening to the Sacred and A Church of Unknowing.)

There are some received notions of God that I’m all for rejecting. But the range and complexity of religious experience makes a simplistic dismissal of religion irrelevant to any thoughtful conversation. It’s short-sighted to deny that the source of spiritual and artistic inspiration—silence, awe, reverence, connection, inspiration—have a place in a thinking person’s world view. It’s not simply a denial of the existence of God, it’s an impoverished view of humanity.

When I don’t believe in the same God that the atheists don’t believe in, it’s hard to take seriously their critique of religious thought. Yet many people seem to. Ironically, the counter to their pseudo-rational message is the thoughtful voices of those with a deep understanding of what religion is and their experience of it. The world needs the clear thinking of those who value their faith.

What God do you not believe in? What helps you name the God you know?

A Definition of Faith

One of the things I love about John O’Donohue’s Anam Ċara is its deeply rooted optimism. It does not deny the darkness in life, yet conveys unwavering trust in life’s goodness. His assurance of life’s faithfulness is itself a wonderful definition of faith:

“Creative expectation brings you healing and renewal. If you could trust your soul, you would receive every blessing you require. Life itself is the great sacrament through which we are wounded and healed. If we live everything, life will be faithful to us.”

This is a powerful statement, one that I’m drawn to and also challenged by. I’m not sure that I want to live everything. There are plenty of difficult, painful, and trying things that I’d like very much to avoid. Yet when those things arrive in spite of every effort to turn them away, there is no choice but to live them. And when that happens, I’d like to believe that walking through a dark valley eventually leads toward healing and wholeness.

How do we learn to trust life, knowing its power to wound? How do we overcome the fear that we won’t be safe, loved, or cared for if we aren’t good enough? How do we cultivate creative expectation when we’re weary and disappointed?

O’Donohue points toward the inherent strength of the soul. He knows there is a place within us that is eternal, where we can go “to be nourished, strengthened, and renewed.” He offers the assurance that “The deepest things that you need are not elsewhere. They are here and now in that circle of your own soul.” The presence of God is within us always.

That presence is manifest in a chorus that echoes throughout scripture: “Do not be afraid.” It is spoken to ancient ancestors and through the words of the prophets. It is the message of angels to Mary and Joseph, to the shepherds who visited the Christ-child, and to the father of John the Baptist. Jesus says to his followers, “Do not let your hearts be troubled, and do not be afraid.” Holy reassurance seems a universal stepping stone toward a life of genuine faith, one that trusts in the work of God.

Faith understands that the power of God permeates all of life, making growth, healing, and renewal part of the experience of being alive. Faith trusts that God is faithful. Faith frees us from being trapped in our circumstances. Faith rests in the assurance that God is always at work in the world and in us, and invites us to live into a greater vision of all that life can be.