Profiles in Fear: Some Running Thoughts during Marathon Week in Boston

By Dr. Angela Bauer-Levesque

I

On a bus to New York City on the second day after the Boston Marathon bombings, for an appointment at Trinity Church Wall Street, near what has become known as Ground Zero, I listened to my body. I realized that I couldn’t shake the comparisons between Boston 4/15 and 9/11 despite the tremendous difference in scope.

Boston at Night, photo by Jenna Ethier

I am conscious of the communal and common anxieties, the eerie feelings, the heightened alertness, the furtive glances, the numbness paired with a vulnerability that has strangers converse with each other. Security checks, heavily armed guards at T stations, ATF personnel with assault weapons at hospitals, and other strategies keep people guessing while projecting an illusion of safety. The unknown feeds fear instead of curiosity; fear that reaches into the unexamined places within.

It was a gorgeous spring day in New York City (as I heard it had been in Boston as well), blue skies, blooming trees, lots of people enjoying their lunch outside, hustle and bustle everywhere. Walking by the huge construction site, which Ground Zero has been for many years now—with the so-called Freedom Tower still missing its top and the lines for getting into the 9/11 Memorial winding around the block—I am annoyed by all the tourists, and even more so by the young men and women still hawking overexposed photos of the former Twin Towers, and postcards of their firebombing and eventual collapse. How long will this insane practice continue? When will the memorial allow for quiet and reflective visits, time to mourn and time to remember? 9/11 has become a complicated symbol for all kinds of uses and abuses. I wonder what fears are covered up by such commodification.

The New York Stock Exchange is blocked off by police vehicles, and any car coming close is inspected both inside and underneath with a mirror on a long stick—just like back then and like crossing in and out of the former German Democratic Republic. Fear is in the air. While the ID-ing is relatively minimal here by comparison, and even this morning leaving South Station was far less careful than I had expected, the feelings of vulnerability remain. Folks everywhere are talking about danger and about “others” acting suspicious. I pray that at least in New York and Boston we can stay away from hate mongering in general, and Islamophobia in particular. Time will tell, and the solidarity of Christians and white folks is needed. White Christian privilege means that some of us have far less reason to fear than others. We won’t be profiled because of the Marathon bombings; we won’t be harassed because of ethnicity and religion of the 9/11 terrorists.

II

My one day round trip was emotional and sensual in strange ways of heightened awareness of sounds, sights, and smells. While the feelings make sense to me—they are the same—other comparisons between NYC 9/11/2001 and Boston 4/15/2013 do not. The scope is just so different.

For several weeks after 9/11 streets below 14^th Street in New York City were closed off; more than 300,000 people were either evacuated or continued to live amidst smoldering buildings for 50-plus days, and a chemical stench lingered for months. There were thousands of flyers with photos of missing family members and neighbors posted all over. In comparison, Boylston and Newbury between Arlington and Mass Avenue is a small area of 15 blocks, shrunk to 12 blocks within 36 hours, and further since. All marathoners and spectators were accounted for within hours. I understand that the businesses and offices that were shut down feel differently. Traffic jams, not air quality, appear to be the biggest complaint I have heard.

Uncontrolled violence makes fear grow, and perspective and vision shrink. Many, myself included, focus on the nearby and almost lose sight of the wider world. I was reminded by a friend who lives elsewhere in the United States that on Monday, when the two explosions killed three young people (so far) and injured 170 or so others enough to be hospitalized, many more people were killed across the country and around the world; bombs explode daily in Iraq, Afghanistan, Somalia, Syria—the list of places where IEDs (improvised explosive devices) go off all the time runs on. I know that comparing numbers gets us nowhere. The obscene olympics of death tolls, of competition for attention, renders some deaths as more important than others, and thus more grievable, as Judith Butler argues so powerfully in Frames of War (2010).  Fear shrinks the world we inhabit. Nevertheless, the dead and the injured and their families need compassion and support of the community in grieving and beyond.

III

On Friday, confined to our homes in Cambridge, Watertown, and Boston for most of the day, asked by the Governor to “shelter-in-place,” a new euphemism for lock-down, we watched TV on and off. Living in Inman Square in Cambridge, my partner and I could hear parts of the operation at the suspects' family home a few streets over. Fear had moved outside. Colleagues, friends, and family emailed, called, or sent messages on Facebook to express their worries about our well-being.

I learned that the events overnight toward and in Watertown had scared students on campus, who heard non-stop sirens for quite some time, police and other emergency vehicles, as well as helicopters, fanning fears that they would somehow be confronted with violence. During the night and throughout the day, the repetitive media coverage fed a frenzy of fear. “Controlled explosions” were announced again and again; military helicopters circled overhead; cell phone reception was blocked for hours. As the day wore on, it became increasingly difficult to focus on work or even chores around the house. We let the trauma consume us, even without a feeling of fear. Nervous laughter at the “stupidity” of this or that move may have masked it. Video images of amassing security personnel, local and regional police, FBI, ATF, bomb squad and other military vehicles with mostly men pointing assault rifles, while racing around street corners, were intended to make the 400,000 locked-in people feel safe, even as an official admitted that the numbers were operationally unnecessary. Fear had become a piece of the strategy of apprehending the one 19-year old suspect. Unsettled by security, I began to fear for the fugitive, my fear flirting with empathy.

Fires of fear were further fanned by newscasters, as the ethnicity and religion of the suspects became public. The suspects were racialized as “other,” of color, not white, “not Caucasian,” even though Chechnya, the country of their ancestors, is part of the Caucasus mountains.  Feeding the rising Islamophobia and xenophobia, the images, words, and actions in the Boston area and beyond make me afraid of another wave of hate and harassment toward Arab, South Asian, and Muslim communities, similar to the experiences of the profiling after 9/11—their fear of communal blame and reprisals.

While the shelter-in-place request was still on, after the police activity in the neighborhood had slowed down, I ventured outside, and drove a couple of miles to pick up a friend, who would join us for dinner. The streets were eerily empty; people who were out walking their dogs or tending to the outside of their houses glanced furtively over as I passed. My fear returned. It was clearly not about another explosion or the potential of physical harm. Rather, I was afraid of what the next street corner would reveal, having internalized the general mood. Another beautiful spring day was almost over, and mostly lost, as I realized how much this lock-down cost, monetarily, emotionally, and in terms of diminished life for so many, the grieving and injured families and communities included.

IV

I am relieved that the second suspect was apprehended alive. I am glad that this chapter of the trauma is closed. I know that there will be more traumas revisited, interpretations offered, accusations made, exceptional legal consequences demanded; and fear will not be far from the surface. I see the challenge to work against the inclination to demonize any group of people, be it immigrants, Muslims, or any other scapegoats, all because of our unresolved feelings. The upcoming Kellogg Lectures at Episcopal Divinity School will be one of what I hope will be many opportunities to explore the complexity of powers and people, politics and religions, fueling the events of this week.

Definitely, fear is not all. Of those of us who have learned to cover our feelings, some move to sadness, tears eliciting gestures of comfort; some move to anger accusing scapegoats old and new; some stay with their fear from knotted stomachs to canceled events to perilous fantasies of destruction. Amidst it all, my prayer is for wisdom in world awareness, calmness in community, and courage to continue living our lives fully and publicly. Will you join me? 

Dr. Angela Bauer-Levesque is academic dean and Harvey H. Guthrie Jr. Professor of Bible, Culture, and Interpretation at Episcopal Divinity School. She has served on the faculty since 1994. 

Exploring Sex and Violence in the Bible

By Dr. Gale A. Yee

At a recent meeting of the Pacific Asian North American Asian Women in Theology and Ministry (PANAAWTM) at Garrett Evangelical Theological Seminary in Evanston, Illinois, one of my Old Testament colleagues introduced herself as someone who teaches sex and violence in the Bible at her seminary. 

In some ways, I could say the same. This month my co-edited book, Joshua and Judges, in the Texts@Context Series from Fortress Press, examines two biblical books, Joshua and Judges, that fit the bill precisely. 

In the lectionary of the Episcopal Church, the only Sunday readings from the book of Joshua are stories about the Israelites crossing the Jordan and entering the Promised Land, bearing the ark of the covenant (Josh 3:7-17), their circumcision and eating of first Passover in the land (Josh 5:9-12), and their renewal of the covenant, now that they are settled in the land (Josh 24:1-3, 14-25). 

Completely passed over are the horrific stories of the genocide of the indigenous Canaanites at God’s command. The only story from the book of Judges in the lectionary is one about the prophet Deborah commanding Barak to take up a military position on Mt. Tabor against the armies of the Canaanites (Judges 4:1-7). Completely ignored are the many stories of the violence against women in the book, which ends with the gang-rape of a woman and her dismemberment and the seizure and rape of 600 more women (Judges 19-21). Both books have terrible legacies. The book of Joshua has been used to legitimate the conquest, colonization, and extermination of many indigenous people across time and around the globe. Violence against women is still an appalling aspect of our societies even in this “enlightened” era.

Acknowledging the specific socio-cultural contexts from which the contributors write, Joshua and Judges, the essay collection that I edited with Athalya Brenner, confronts the issues of sex and violence in these books head on. 

Well-known biblical scholar, Walter Brueggemann tackles the hermeneutical dilemma in Joshua that describes God decreeing violence so that Israel can occupy a land already inhabited by other peoples. The violence stems from the uncritical view that Israel’s covenantal chosen-ness that demands the negation of the Other, the Un-chosen. Two Israeli educators, Yonina Dor and Naomi De-Malach, examine the wide range of Jewish attitudes about the book Joshua, those that provided ideological support for Zionism, conquest of the land, and the expulsion of its residents, and those that feared that the book would sanction further violence in Israel.  Daniel Hawk surveys the parallels between the ways in which biblical Israel and American Manifest Destiny construct national identity through stories of conquest.

The essays on Judges particularly focus on the women and gender issues in the book from the social locations of their contributors. My co-editor, Athalya Brenner, argues that women intentionally framed the book of Judges by design. Three contributors examine the tent-peg wielding assassin, Jael (Judges 4-5).  Ora Brison sees in Jael a strong independent woman that offsets her experience of abused and humiliated women in her work in an Israeli women’s shelter. Ryan Bonfiglio interprets Jael and her choice to kill or not to kill Israel’s enemy general, Sisera, from the perspective of the choices his immigrant Italian grandparents faced when they settled in the US. 

I see parallels between Jael and the Chinese woman warrior, Fa Mulan, highlighting the American Orientalism of Disney’s Mulan and its influence on the gender formation of young Asian American females. Royce Victor reads Delilah through the lenses to two significant Indian literary works, the Ramayana and the Mahabharata. Brad Embry interprets the horrible story of the Levite’s concubine’s rape (Judge 19) from his specific religious context: the Pentecostal-Holiness Assembly of God tradition. Examining the male judge Gideon, Bar Mymon observes that Gideon puts on his masculinity the way he (Bar Mymon) dons his Israeli military uniform and becomes the Man, in a severe process of gender deconstruction and reconstruction.

The people in the pew are most likely unaware of the sex and violence embedded in the books of Joshua and Judges, since their stories are rather censored in the Sunday lectionaries. Nevertheless, I urge congregations to read and study these stories together to see how awfully familiar they are to present-day happenings. My students in my Introduction to the Hebrew Scriptures have their eyes wide-opened when they read these narratives. I remember one of my students saying that she now hesitates to teach children the popular song, “Joshua fit the battle of Jericho,” because it calls to mind the atrocities committed against the indigenous Canaanites described in Joshua. I am hopeful that this volume of collected essays continues the very needed conversation we need to deal with the military and sexual violence endemic to our society.

Dr. Gale A. Yee is Nancy W. King Professor of Biblical Studies at Episcopal Divinity School.  

Our Prayer is as Important as Our Action

This blog post is the third in a series of three posts inspired by the most popular post from the archive of 99Brattle, “Do Progressive Christians Pray?” by Chris Glaser, published two years ago. The first installment was by Margaret Bullitt-Jonas ’88 and the second installment was written by Dr. Kwok Pui Lan. 

By Christi Humphrey '08

The line that stands out for me in the blog post, “Do Progressive Christians Pray?” is the following: "God brings justice and mercy into the world one person at a time."

Hidden within this line is the belief that God’s work was not completed in seven days, but rather, God continues to create in the world today. God works in and through each of us—as co-creators—and our individual transformation ripples out into the world. The foundation for this transformation is our own prayer mixed with God’s grace. 

Prayer comes in many forms. Some prayers are dear to us because of their familiarity, the memories and tradition associated with them. “Our Father who art in Heaven, hallowed be your name,” or “God grant me the serenity to accept the things I cannot change.”

There are prayers offered in a worship service—corporate prayers offered for the Church and those in authority. Prayer for the welfare of the world and for those who suffer, are in any trouble or have died.

There are also spontaneous prayers offered throughout the day, for the need of a loved one or in confession. And there are those moments of silence and meditation when the prayer simple rests in the presence of the Divine, whether it is behind the wheel of a car, in response to a beautiful sunset, or on a meditation stool as part of a daily practice. 

All of these forms of prayer make up a conversation with God—a conversation as unique as we are and the basis for our transformation into the beings God intended us to be.  Through a dialogue with God—if we are open to it—we can learn about ourselves and our place in the world. 

For centuries, people of faith have stopped throughout the day to pray, to commune with God. The way we pray, what we pray for, and how often we pray, says something about how we understand our place in the world and who we believe God to be. 

If we are to be co-creators with God in realizing the dream God had for the world at its creation—a place of unity, mutuality, and beauty—we must know ourselves.  We must understand our gifts, talents, and passions, our shortcomings and our dark places. We must know God—God’s love, grace, strength, comfort, and encouragement. In the same way that we are in relationship with those we love, we must be in relationship with God, through prayer. 

George Herbert says the following in his poem “Prayer”:

“God’s breath in man returning to his birth, The soul in paraphrase, heart in pilgrimage. . .reversed thunder. . .A kind of tune, which all things hear and fear; Softness, and peace, and joy, and love and bliss,  . . . Heaven in ordinary man . . . the soul’s blood . . .” 

Do progressive Christians pray?  Yes, because our prayer informs our action. Our prayer is as important as our action.

Christi Humphrey ’08 is the Director of Alumni/ae and Constituent Engagement at Episcopal Divinity School and a certified spiritual director and ministry developer.

Why Progressive Christians Need to Pray

This blog post is the second in a series of three posts inspired by the most popular post from the archive of 99Brattle, “Do Progressive Christians Pray?” by Chris Glaser, published two years ago. The first installment was by Margaret Bullitt-Jonas ’88 and the third installment will be released next week.

By Dr. Kwok Pui Lan

Prayer, meditation, and contemplation are pathways to God. During these moments, we are less obsessed with ourselves and the world around us, as we dwell in the loving kindness of the one who creates us and calls us into being.

Progressive Christians have to learn to pray, so that we will not lose heart. The world’s suffering is immense and our human effort doesn’t seem to make a dent. Prayer is a discipline, through which we learn to cultivate our hearts and minds to believe in the impossible, to hold out for hope, and to listen to the voice from the whirlwind.

Over the years I have taught generations of students about the spiritual life. They have taught me about the vulnerability of the spirit, the weakness of the flesh, the restlessness of the soul, and the bottom pit of despair. From them I learn the importance of prayer, the solace of God’s healing, and the companionship we need to walk the spiritual path together.

Prayer is more than “asking God for something.” Prayer opens up a vista. The German mystic Mechthild of Magdeburg wrote, “It draws God who is great into a heart which is small.” Many spiritual teachers, past and present, have taught me how to pray and I would like to share some of the best advice I have received and invite readers to share theirs.

Prayer transforms us, not God. Chris Glaser has taught progressive Christians to pray and written a practical guide to prayer. He points out that the Desert Fathers and Mothers believed that prayer is about our transformation, not God’s. “When we pray for someone who is ill or in prison or mistreated, I do not believe God “fixes” these things, but that we become better caregivers, liberators, and advocates,” he writes.    

Jesus teaches about prayer beyond words. Franciscan priest and best-selling author Richard Rohr was the Kellogg Lecturer at the Episcopal Divinity School some years ago. I was so mesmerized by his lectures that I bought two of his books afterward. In Things Hidden: Scripture as Spirituality, he says that Jesus has taught us to pray with words—the Lord’s Prayer. But many of us forget that Jesus also taught prayer beyond words: “praying in secret” (Matt. 6:5-6), “not babbling on as the pagans do” (Matt. 6:7), and the “predawn, lonely prayer of Jesus (Mark 1:35). These are pointers toward what we would call contemplation today.

Prayer for serenity. Reinhold Niebuhr’s Serenity Prayer is well-known: “God grant me the serenity to accept the things I cannot change; courage to change the things I can; and wisdom to know the difference.” While progressive Christians want to transform the world, Niebuhr’s Christian realism reminds us to accept with humility that there are things we can’t possibly change. Serenity comes when we know that it is ultimately not up to us, but God. In his original version of the prayer, Niebuhr included the Zen-like advice, “Living one day at a time. Enjoyment one moment at a time.”

Ecstasy in prayer. No one has described their prayerful and spiritual life in more ecstatic and joyful language than the mystics. Too often we think of prayer in terms of meekness of the soul and restrained emotions. But the mystics open a window to a spiritual life full of passion and buoyed with love. Mechthild of Magdeburg prayed, “Lord, you are my lover, my longing, my flowing stream, my sun, and I am your reflection.” Catherine of Siena prayed to the Holy Spirit, “come into my heart; draw it to Thee by Thy power, O my God, and grant me charity with filial fear. Preserve me, O ineffable Love, from every evil thought; warm me, inflame me with Thy dear love.”

Prayer as blessing. The Irish philosopher and poet John O’Donohue draws on Celtic spiritual tradition and blends elegant, poetic language with spiritual insights. One of his many books has the loving title, To Bless the Space Between Us. He observes, “A blessing evokes a privileged intimacy. . . A blessing is not a sentiment or a question; it is a gracious invocation where the human heart pleads with the divine heart.” In one of the blessings, he invokes:

            May we discover

            Beneath our fear

Embers of anger

To kindle justice.

The universe responds. Alice Walker grew up in Georgia attending church with her family. Later, she became interested in Native American spirituality and Buddhist meditation. In The Same River Twice, she talks about honoring the difficult and records a trying moment in her professional life and separation from her lover. Toward the end of the book, she says we may pray to God and the divine with many names. For her, the intention is not to have God answer prayers, but to beseech the universe to respond.

Kwok Pui Lan is the William F. Cole Professor of Christian Theology and Spirituality at the Episcopal Divinity School and her most recent book  Occupy Religion: Theology of the Multitude is published by Rowman and Littlefield.

Liberating Prayer: Examining Four Half-Truths

This blog post is the first in a series of three posts inspired by the most popular post from the archive of 99Brattle, “Do Progressive Christians Pray?” by Chris Glaser, published two years ago this week. We will publish the next installment of this series next week and the third installment the following week.

The Rev. Dr. Margaret Bullitt-Jonas will be participating on a panel entitled “Faith and Environmental Justice” during “Religion in the Public Sphere” which takes place at EDS on May 8-9, 2013.

By the Rev. Dr. Margaret Bullitt-Jonas ’88

At its best, prayer is vital, lively, even wild, setting us free for intimate encounter with the Divine, who is always new. But our notions of prayer can be so small!  Prayer can be hobbled by misconceptions and half-truths that prevent us from experiencing our soul’s freedom in Christ (Galatians 5:1). That was certainly the case for me, and over the years my ideas about prayer—and my way of praying—have radically changed. There are many half-truths about prayer, and here is a starter list of four. Each statement contains elements of truth, but needs to be dismantled and expanded if we’re hoping for a breakthrough in prayer.

1.    Prayer is full of words. 

Yes, Christians are people of the Book, and we trust the Word of God. Elegant words honed over centuries can convey God’s presence, connect us with the faithful of every generation, and articulate thoughts that give comfort with their accuracy and beauty. When we’re flailing around in prayer, not sure how to begin, reading someone else’s words can help to settle the mind and open the heart.

But prayer is much more than words. Prayer can be expressed as a sigh, as a sob, as laughter, and especially as silence. It is only when our minds grow quiet and we touch the silence that lies within, beneath, and beyond words, that many of us can sense the living Presence of God. As the 14^th century Dominican mystic, Meister Eckhart, put it, “There is nothing so much like God as silence.”

2.   Prayer is polite.

Yes, we approach the living Mystery with reverence and awe. Honest prayer is never off-hand, slapdash, or casual.

But let’s not limit our prayer to sharing only our “best” selves, our noblest thoughts and warmest feelings! What if God wants to encounter who you really are—not just the self you wish you were? C.S. Lewis wisely counseled: “The prayer preceding all prayers is ‘May it be the real I who speaks.  May it be the real Thou that I speak to.’” Our intention in prayer is to be our real selves and to encounter the real God. As in any relationship, intimacy with God depends on our being willing to be vulnerable and real, not just formal and polite. I like to imagine God whispering in our ear as we sit down to pray, “Get real!”

3.   Prayer is peaceful. 

Yes, taking regular time to pray can help us to discover within ourselves a place of deep stillness. Even in the midst of a hectic, fast-paced world, we can learn through prayer how to stay inwardly steady. “Never fail, whatever may befall you, be it good or bad, to keep the heart quiet and calm in the tenderness of love,” wrote the 16^th century mystic, St. John of the Cross. Equanimity and balance are often a fruit of prayer.

Yet prayer also releases deep feelings, memories, and energies. Prayer can be as turbulent as a storm, as fierce as a wrestling match. If we consider God a friend, someone who welcomes and loves us, just as we are, then we can explore whatever arises in prayer, without trying to control or dominate the process. 

4.  Prayer is a luxury. 

We all know the argument: in a world full of hunger, poverty, and pain, prayer can become an escape, a self-centered, bourgeois, navel-gazing enterprise in which “spiritual” types focus on cultivating their inward garden and ignore the suffering around them. Prayer becomes an exit strategy, a way to hide out.

But when prayer draws us into the heart of God, we discover that the whole world is there, too. We awaken to the divine love that embraces, sustains, and infuses all things. True prayer is subversive to the powers-that-be within the self, for it dethrones the reign of the ego. True prayer is also subversive to the powers-that-be beyond the self, for it sends us out into the world to bear witness to the love that has found and formed us. The mystic becomes a prophet. Prayer is an ongoing source of energy and hope to all whose faith urges us to heal and transform the world. And prayer purifies and prunes our intentions, so that the search for justice is not converted into and reduced to just another ego-project.

The Rev. Dr. Margaret Bullitt-Jonas (MDiv ’88) taught courses on prayer at Episcopal Divinity School for many years. She now serves as Priest Associate of Grace Church, Amherst, MA. A retreat leader, writer, and climate activist, her latest book is Joy of Heaven, to Earth Come Down (Forward Movement, 2012). You can learn more at her website: www.holyhunger.org.

Copyright © by Margaret Bullitt-Jonas.  All rights reserved.