politics & pop culture

human civilization is a mix of both the ugly and the sublime. and so we offer both reflections and rants on life sandwiched between Kingdom and Empire. ++ submit an article ++

word & image

“art is a collaboration between God and the artist.” poetry and prose and image and song peel back the veil into deeper realities unobservable to the naked mind. ++ submit an article ++

story & idea

we are a part of a complex story that streams from the mouth of GOD. so we delve into scriptures, history, and thick books to find our place in God’s story. ++ submit an article ++

practice & resistance

the way of jesus is meant to be practiced. usually with others. this often requires resistance to the powers that seek to enslave us. viva la revolution! ++ submit an article ++

wit & satire

often, the most serious response to the world’s brokenness is humor. wit strips away layers of deception to reveal that the emperor has no clothes. ++ submit an article ++

Home » Featured, word & image

holy fool

Submitted by Paul Munn on June 27, 2009 – 2:44 amComments
Print This Post

Layout 1Climbing the winding stone steps that rose into the pulpit, he felt a peace come over him. As it almost always did. The pulpit was a secure place, solidly clinging to the huge pillar, raised above the crowd, wrapping close around him. And the elevation, along with the ornate carvings and the focused lighting, reinforced the authority of the words he spoke there. God’s words. He held up the large, gilded book for all to see, then opened it and read. His voice, amplified, filled the grand old church, rising with emotion as he concluded. “…God chose what is foolish in the world to shame the wise. God chose what is weak in the world to shame the strong. God chose what is low and despised in the world, even the things that are not, to bring to nothing the things that are, so that no human being might boast in the presence of God.” The words echoed and disappeared, leaving a powerful stillness. But then another voice piped up, from almost directly below the pulpit.

“Amen, brother! Preach it!”

An amused murmur rose from the people, and he smiled generously. Once in a while there were strange moments like this. Last week, a tall, gangly fellow had stepped into the aisle during the prayers and sprawled out face down on the stone floor. But the congregation was very understanding. There was a psychiatric care halfway house not far from the church, and people from there often showed up for services. Some of them regularly. So occasionally there were minor disturbances, but he’d learned to just smile and carry on, as he did now. Their presence added a little color to the church, he thought. And didn’t Jesus try to be friendly with social misfits like these?

Two weeks later there was another incident, involving a man he had never seen there before. Probably a new resident at the halfway house. It was in the second or third row, right in the middle of his sermon; all of a sudden the man’s head lolled back and snoring was heard. At first this was ignored. And he had continued to preach, just raising his voice a little and watching the scene out of the corner of his eye. But then the snoring got louder and people started looking and there were some laughs, so an usher approached the man. The sleeping eyes popped open and stared at the usher. Then a gruff voice. “The sabbath was made for man, not man for the sabbath!” The volume of this proclamation, and the laughter that warmly welcomed it, sent the usher scurrying away.

It had been difficult enough to get back into the flow of his message after that; but the next week was even worse. The man―who he later found out was named John―showed up again, and again sat up front. This time, however, John did not fall asleep but listened intently. Throughout the sermon John stared at him. And there were no interruptions as he preached eloquently on the building block of society, the family, ordained by God as the fundamental human community. He finished with an Amen as usual, closed the large bible, and turned to descend the steps. That’s when John spoke up.

“Who are my mother and my brothers?” John cried out. And spread both arms wide. “Here are my mother and my brothers! Whoever does the will of God is my brother and sister and mother―amen, preacher?” He hesitated. So John answered himself, “Amen!” Then wrapped an arm around the person sitting on either side―a young man to the left and an elderly woman to the right―and gave each a loud, smacking kiss on the cheek. “Amen!”

That scene inspired him to preach about peace the next Sunday. Specifically the passage that concludes, “For God is not a God of confusion, but of peace.” About orderliness in worship. But he didn’t limit himself to that; he also spoke about how Christians can spread their peace throughout the wider society. How Christians can be a calming influence in a world full of conflict. This time John listened without any outbursts. He was relieved. Perhaps his message had touched something deep in the man’s troubled psyche. As he stepped from the pulpit, he thought he recognized a quiet, thoughtful look on John’s face.

But when an usher approached to collect the offering, John suddenly jumped up and grabbed the usher’s long pole with a basket on the end. Then leapt into the aisle, shouting. “Do not think I have come to bring peace on earth―I have not come to bring peace, but a sword!” And immediately John began swinging the pole-and-basket with both hands, like a longsword. A woman shrieked. The rest of the people were frozen. Then two ushers rushed over, and John took a wide swing at them. There were several dodges and lunges. Then the madman was subdued. From behind the altar, as he watched them drag John away down the aisle, he was pretty sure he heard John say, “Yeah―this is more like it!”

The following Sunday, he stationed an usher at each church entrance. If John returned, they were to tell him that those who did not respect the other worshipers here were not welcome. But none of the ushers saw the man. And John’s face was not among those in the first few rows. He climbed into the pulpit with the familiar sense of peace.

But he didn’t even make it through the scripture reading. A loud slam silenced him and he jerked up to see the front doors flying open and John lunging through. The man was surprisingly fast. And completely naked. Streaking up the aisle, John wailed, “Naked I came from my mother’s womb and naked shall I return!” Then the nude man was standing up front, by the altar, with eyes closed and both arms raised. “Blessed be the name of the Lord!”

He could take no more. He shouted from his perch in the pulpit, his angry voice booming through the church. “A God of peace, not confusion!”

John opened his eyes. Looked at him. Then smiled serenely and spread both arms wide. “Who’s more at peace than this?”

As John strode towards the door, none of the ushers tried to grab the naked man. And no one made a sound. So even from way up in the pulpit he heard John say to a woman in the last row, “The kingdom of God has come near to you!” And with a laugh, the fool was gone.

  • wonderful!
  • hehehe, nice, and a very original history. just loved it.
  • Appropriate that an Eastern Orthodox icon heads the story. The holy fool is an Orthodox tradition; in Russia they often wore little clothing even in winter. They would challenge those in power face to face, calling them to live the faith in which they were chrismated. A few actually did. But putting God ahead of state intrigue and power, or a life of wealth and privilege, or personal fame and reputation, was then, as it is now, a sign of madness.
    Our real faith is in an invisible, omniscient economic power. Its rules interpreted for us by mostly older white men who tell us that deviation is dangerous and that the chosen are rewarded. Losers are subject to the hell of economic excommuniation, aka unemployment. Which is real enough to keep most of us working people docile. And alienated from each other.
    But in our hearts, we still ask: What is the meaning of our lives? To buy more (if our falling wages still allow that) or to be more? To live in fear? Or to live in the kingdom of God which is all around us-- if we but look?
    I am a mechanic with a theology degree. I know how to make repairs. But I also know what I see even in the simplest of parts in a man-made engine. The field of energy in which molecules of metals are held also holds us. We fools feel it.
  • For some reason, when you mentioned Russia and the Orthodox tradition of the holy fool, I thought of this passage from Dostoyevsky's Brothers Karamazov (where the buffoonish Fyodor Pavlovitch meets the famous monk, the elder Zosima):
    "Great elder, speak! Do I annoy you by my vivacity?" Fyodor Pavlovitch cried suddenly, clutching the arms of his chair in both hands, as though ready to leap up from it if the answer were unfavourable.

    "I earnestly beg you, too, not to disturb yourself, and not to be uneasy," the elder said impressively. "Do not trouble. Make yourself quite at home. And, above all, do not be so ashamed of yourself, for that is at the root of it all."

    "Quite at home? To be my natural self? Oh, that is much too much, but I accept it with grateful joy. Do you know, blessed father, you'd better not invite me to be my natural self. Don't risk it.... I will not go so far as that myself. I warn you for your own sake. Well, the rest is still plunged in the mists of uncertainty, though there are people who'd be pleased to describe me for you. I mean that for you, Pyotr Alexandrovitch. But as for you, holy being, let me tell you, I am brimming over with ecstasy."

    He got up, and throwing up his hands, declaimed, "Blessed be the womb that bare thee, and the paps that gave thee suck—the paps especially!"
    (Fyodor Pavlovitch had a pretty good recall of scripture, didn't he?)
  • There is, I think, a pun in the name "Pavlovich." It's not a proper patronymic. Which is a sort of middle name derived from the first name of your father. Instead, it implies that Fyodor is the son of Pavlov. As we all are in a way from the conditioning by unending advertisements urging constant consumption. Buy without ceasing.
    Bros. Karamazov is my favorite book; its words capture the ecstasy of spiritual joy. Without denying the harshness of life. Per the Elder Zosima: "Kiss the earth, and love it, tirelessly, insatiably, love all men, love all things... do not be ashamed... it is a gift from God." Theosis, or divinization, is in Orthodox understanding not just about the transformation of humans. It is to include all of creation-- plankton to planets-- a great ecological ethics, and our responsibility.
    Dostoevsky said beauty will save the world. We Orthodox understand that. It is our contribution to Christian expression. Icons, liturgy, music, writing. But we're not so good at prophetic witness, in particular a gift of Evangelicals. But we have exceptions. An example is Fr. Alexander Men, martyred in 1990. He was ethnically Jewish, had a science degree, ministered to famous Russian dissidents but was also the pastor of a small working class parish. As he said in his book Christianity for the 21st Century:
    "... the contradictions between the different Christian denominations...are not a sign of decay and breakdown, but rather manifestations of parts of the whole, the united whole which we have to reach at greater depth... the profound source of spiritual life will nourish not only individual souls or small groups in their interior lives, but will also go beyond the limits of the merely personal and become for us a social force, a force in society, a force that will help us live in the world, and bring to the world our value as human beings and the light which each of us has been given." " When you do good, when you love, when you contemplate beauty, when you feel the fullness of life, the kingdom of God is already touching you." It is the nature of creation fully realized.
  • Ted Troxell
    My knowledge of such things is limited, and I don't think this takes away from your further observations, but isn't "Pavlovich" an extant Russian name (and not one simply made up by Dostoevsky)? I assumed it to be derived from "Pavel."
  • I love The Brothers Karamazov too. I've read it at least seven times. And I appreciate Zosima's love of life and creation (especially in contrast to the asceticism of the "old school" monks). I can see reflections of Jesus' feasting, his "gluttonly" and "winebibing."

    But I'm not sure where "beauty will save the world" comes from. Do you see that message in Jesus' teaching or life?

    And Zosima's embrace of everything (which would hardly cause much real opposition, it seems) even sounds somewhat opposed to the "offense" of Jesus' harder teachings and prophetic anger. Reflected, for example, in the line I quoted in the story, "I have not come to bring peace, but a sword." I'm not sure how that can fit with "beauty will save the world." Any thoughts?

    Maybe the biggest question is raised by the experience in Jesus' life that's usually considered central to his "saving the world": his crucifixion. I know some have tried to make it beautiful, gilding it, iconizing it. But the reality seems quite far from anything that could be described as "beauty."
  • The beauty in the language of the Beatitudes. What greater love than is there than the crucifixion? Even in the extreme horror, an epiphany then, of beauty.

    This is in no way a denial of the harsh prophetic-- as I said, the strength of the Evangelical approach.

    I've been unemployed and homeless myself. And I spent 16 years working among low income and mentally ill people. Anger and pain daily. Makes the prophetic very real. Yet beauty and joy were welcome rarities.

    I am a very late convert to Christianity; I do not deny that I was suspicious and even contemptuous of the faith for decades. I still do not feel that I fit anywhere easily. But I wanted more than harshness. Those of us with mystical gifts do not deny the prophetic, the immanent. We just emphasize the sense of creation as good, and the experience of connection with the transcendent. The struggle between the mystical and the prophetic dimensions is as old as religion, which contains both.

    As for using the words"gilding it..." a rather ugly dismissal. Icons are not just pretty works of art. They are the presense of spiritual reality-- including the prophetic; righteous anger.

    I've been reading the posts here for some time. And felt the possibilty of connection to others who, although they approach their faith out of a different context, also understood the terrible impact of misguided materialism on the world. But it feels like I'm not welcome. And I'm not up to defending an entire tradition. So I'll get off of this list. BTW, I'm also transgendered and gay. Which makes it difficult enough to be Christian; I don't need any more pain.
  • Hey, easy. No one's attacking you, Rafi. It's difficult to communicate well long distance in print only, so please forgive a poorly chosen word and don't immediately interpret it as a dismissal or personal judgment directed at you.

    I just asked a question and you are quite welcome to answer in any way you see fit (or not), and free to come to different conclusions than I do. It's a good thing to reach out for a connection (I did that online years ago, when there were no people around me then with similar views to discuss such things; and some of those connections turned into long term relationships). If you don't give up too quickly you might find something good.

    And thanks for sharing more about yourself; it makes it easier to respond well to you. You can read more about me here (if you're interested).
  • Rafi,

    You are certainly welcome here. There are a lot of different perspectives shared here, and yours is a welcome addition. I have a deep respect for Orthodoxy--especially the way of understanding the Triune God, the understanding of salvation as participation in the Divine Nature, and the ability to embrace Mystery.
blog comments powered by Disqus