Healing in Pieces

There are a few movies that I will watch every single time they show up on television. There’s The Shawshank Redemption, one of my all-time favorites; The Mummy, which is a little embarrassing to admit; and Forest Gump, which has been popping up on TNT the past few Saturday nights. I must’ve seen this movie a dozen times, sometimes in bits and pieces, but I still find it hard to turn off. It’s just too much fun, watching Forest as he journeys through life, unintentionally inspiring greatness in the world around him with his simple acts of love and courage.

The scene I happened to catch the last time I watched the movie was when the young Forest is being picked on by a pack of bullies, who hurl rocks and insults at his sweet, simple head. You know this part – it’s the “Run, Forest, run!” moment. For most of the movie, we’ve watched Forest stumbling around in leg braces, marching straight-legged and lock-kneed in his “magic shoes.” So when we see him try to sprint down the lane away from the bullies, we can guess it isn’t going to be pretty. But then, suddenly, a miracle happens. Forest’s strides, awkward at first, begin to get longer and longer and longer until the braces just fall off his legs. He’s running (“like the wind blows,” he says) flying down the lane, leaving a trail of broken metal in his wake. He’s suddenly and surprisingly whole, strong, healed.

Wouldn’t it be nice if all healing happened that way? One minute we’re hobbling around in our braces, being told that we are so crooked we’ll never be made straight, and the next we’re running as fast as our happy feet can carry us. In one moment, everything is fixed and soothed, our souls and bodies are made strong and sure. One minute – one grand moment in the sun accompanied by a soaring musical score and the assurance that “from that day on, if [we are] going somewhere, [we will be] running!”

Wouldn’t it be nice, Naaman thought, if that’s exactly what Elisha could offer him? One moment, one crystalline flash when everything would be made right. The thought of that one miracle moment was really the only thing that was keeping him going. Because no journey he had ever taken had been as difficult as this one. He had been on tough journeys before, journeys into enemy territory with little food and less water, journeys shaded with his own fear and confusion, journeys home after a defeat when the wounded howled in pain and the missing dead’s footsteps were hauntingly absent.

But none of these had been like the journey he was on today, where each step was one of pain and forced humility. He carried with him the vivid memory of when this journey began, that first moment when he had removed his battle armor to find a little patch of red, spotty skin.  At first, he’d told himself that it was just the heat, that the sweat on the inside of his elbow had made his skin grow inflamed and itchy. But then the patch had spread up his arm and down his chest, setting his skin on fire. He hadn’t been able to hide it from his wife or himself any longer. Naaman was a leper.

And so, like a good soldier, he asked himself how he could fight this thing. And he’d been shocked to realize that he had absolutely no idea; he had no strategy, no plan of attack. He was as helpless as a child. It had only been when his wife’s servant – a captured Israelite slave, of all people – told him about a prophet in her country who could heal him that he knew what to do next. He needed to get to this man. And so he dragged his leprous body into the court of the king and begged on his knees for the king to let him go. And the king had said yes, of course, but Naaman still bore with him that feeling of utter helplessness, a feeling that didn’t sit well on the shoulders of the fierce man of war he thought himself to be.

The journey was long and hard. His leprosy made the heat and dust of travel excruciating, and his shame was nearly unbearable. The Israelite king’s dramatic, hysterical reaction to his presence had only made things worse. But now, now, Naaman had been summoned to Elisha’s home. Now the great warrior was on his way to share his one important moment with the great prophet. And what a moment it would be. Naaman had spent most of the journey imagining what the prophet might do. He’d heard some of the stories of this wild man – how he’d purified water using only salt, how he’d made oil and food miraculously replenish themselves. There was even a story that he had brought a young boy back from the dead by stretching out on top of him. What would Naaman’s moment be like? Would Elisha call the whole town together, burn incense, sing songs? Would there be special clothes he had to wear, a special poultice for his skin?  Would he have to suffer? Naaman felt sure he could handle anything – any pain, any exertion, any test of skill or strength, if only this moment would make his skin smooth, his body sound and ready to run.

And so Naaman pulls up outside of Elisha’s house with his entourage, his heart thumping in his chest. As he sits there waiting hopefully, a servant leans out the door, drying a pot with an old cloth. “He says to go take a bath. Anywhere will do – you can just go down to the Jordan if you want.” And Naaman is furious. What happened to his miracle moment bathed in sunshine and scored with trumpets and tympani? Just go take a bath?! He is ready to pack up his chariots and go home, until his faithful – and patient! – servants convince him to just give it a try.

What does Naaman’s great moment of healing look like? Well, here is how the Book of Kings describes it: “He went down and immersed himself seven times in the Jordan, according to the word of the man of God; his flesh was restored like the flesh of a young boy, and he was clean.” He simply stood in the river all alone, running a wet cloth over the sore patches on his body, wondering at first what in the world he was doing, then wondering if he looked like a fool, then wondering what kind of a God it was that this prophet served, then wondering why his skin didn’t seem to burn as much anymore, then wondering why it seemed that that one patch on his shoulder seemed lighter than a few minutes ago, then wondering how it was that he was standing, naked and wet and healed and whole.

Naaman never got his one, single miracle moment. He never played that one spectacular scene when the braces came flying off, when the shackles of his illness burst from his body with cinematic flourish. There wasn’t just one moment: Naaman was healed in pieces. There were many, little moments – the moment he accepted that he was ill, the moment he asked for help, the moment he listened to the words of a simple slave girl, the moment he approached his king for mercy, the moment he persevered despite the protests of the king of Israel, the moment he chose to listen to his servants and just give it a try. There were seven moments in the river Jordan. His healing had started a long time ago; his whole journey had been about healing. God had actually always been with him, helping him in stages, healing him in pieces.

Naaman never got his one, single miracle moment, and the truth is that we might not either. And sometimes this is incredibly frustrating, because when you are shattered by illness, shackled by anger or grief, or shamed by abuse or neglect, you want healing and you want it now. But just because we have to take one more step before the braces come off, just because we need one more dip in the Jordan, does not mean that we are forsaken. God did not forsake Naaman, and God will not forsake us either. Sometimes we’re just healed in pieces. Sometimes our whole journey is about healing, full of many moments when God reaches out a hand to guide and soothe and make whole. And if we string those moments together, they might stretch across the darkness of our fear and doubt; if we look back on those moments we might see that we’re more healed and whole than we realized. And maybe, just maybe, if we can notice and remember these many little moments, we’ll hear trumpets sound and tympani roll…and look down and find ourselves running!

Preached by Mother Erika Takacs

12 February 2012

Saint Mark's Church, Philadelphia

Posted on February 15, 2012 .

Searching for Jesus

It’s not every Sunday that the Gospel reading seems so easy to disregard, as is the case this morning.  There are at least two details reported to us by Saint Mark that sound, to my ears, so hard to believe, so unlikely, so far removed from reality as to render the Gospel message nearly laughable to 21st century ears. 

The details to which I am referring, are not the ones you may at first suspect.  I am not put off by the idea that Jesus healed Simon Peter’s mother-in-law of a fever by simply taking her hand and lifting her up.  I am not suspicious of the idea that the first thing the woman did when she was healed was to go about the task of getting tea for the men, or whatever else was involved in serving them.  I do not find it dubious that Jesus healed many people there at her house, quite miraculously, or that he cast out demons – although I realize that these details do seem far-fetched to modern ears.  They are, however, almost completely plausible compared to the two claims made in Mark’s Gospel that seem at first blush to be almost impossible to the contemporary listener in Philadelphia.

The first such claim is this: “the whole city was gathered around the door.”  The city in question is Capernaum, which was no tiny village – it was a city of decent size.  But in my own mind, I tend to transpose the story to Philadelphia – though it could be any city in America.  And I find it nearly impossible to imagine such intense interest in Jesus, no matter what kind of miracles he was performing.

Admittedly, I have been an Episcopalian my entire life, so skepticism about interest in Jesus is my birthright.  Nevertheless, in my experience the only thing you can get an entire American city interested in is baseball.  I have been on Broad Street after the Phillies won the World Series.  I know what it feels like for the whole city, more or less, to be gathered with joy and enthusiasm.  I cannot picture this kind of gathering for Jesus here in my own city.  I cannot translate the English into reality: a whole city gathered around the door to come to Jesus.

The second unbelievable claim in the Gospel this morning is related to the first.  It is found on the lips of his disciples when they go looking for Jesus the next morning, for he had escaped the city environs in order to find a quiet place to pray.  Mark reports that Simon Peter, and Andrew, and James, and John “hunted” for Jesus; they tracked him down.  And when they found him they told him this: “Everyone is searching for you.”

I don’t know what that sounded like two thousand years ago, but today it sounds preposterous.  Can you believe for a moment that everyone is searching for Jesus?  Let’s not even be literal about it; be as generous as you want to be, grant Mark as much poetic license as you want.  Hoards of people are looking for Jesus?  A lot of people are looking for Jesus?  Quite a few?  A handful?  Two or three?  I won’t speak for you, I will only speak for myself – again as a lifelong Episcopalian – I have been very nearly programmed to wonder whether anyone is searching for Jesus?

Laugh if you will, but I would contend that it does not often occur to Christians of nearly any stripe these days that anyone at all is searching for Jesus.  And if we were to come across the odd person who was looking for Jesus, many Christians wouldn’t have a clue about how to help that searching soul find him.

Everyone is searching for you, Jesus.

I discovered in the New York Times this week that a young poet of sorts, a spoken word artist, attracted great attention by posting a video on YouTube entitled “Why I Hate Religion, But Love Jesus.”  In the poem, we are asked, “If Jesus came to your church would they actually let him in?”  Religion, in the view of the poet, is an incubator for hypocrisy:

“Religion says slave, Jesus says son.

Religion puts you in bondage, while Jesus sets you free.

Religion makes you blind, but Jesus makes you see.”

The point of the poem is summed up in this line comparing Jesus and religion: “See, one’s the work of God, but one’s a man made invention.”  And the reason the video of the performance of this poem is of interest is because it has gone viral, as they say.  In something like two weeks, it has been viewed more than 18 million times.  By contrast, last week on an unusually busy day the Saint Mark’s website got 900 hits – an average day is more like 300.  And, the reason the video performance of the poem is of interest, in the words of one commentator, is that it “perfectly captures the mood... and confusion, of a lot of earnest, young Christians.”

Part of that mood seems to be this: At least about 18 million people just might be searching for Jesus.  And I suspect that if there are 18 million searching on YouTube there are millions more searching in other places.  But the mood also suggests that religion is perceived by many as a barrier to finding Jesus.

It’s not my purpose this morning to address that argument – you can find interesting responses to it on the Web and in the New York Times, among other places.  And I will say that I am among those who find the thinking behind “Why I Hate Religion, But Love Jesus” both highly misguided, yet important to pay attention to. 

It’s my purpose to wonder why so many of us find it so hard to believe that anyone is searching for Jesus, when everyone is searching for him – or, if not everyone, at least 18 million people, or more.

And is it any wonder?  Jesus brings healing to the broken and suffering.  Jesus brings peace to those tormented by demons.  Jesus brings freedom to those who are imprisoned.  Jesus brings hope to those mired in despair.  Jesus brings light where there is darkness.  Jesus brings life where there was only death to be found.  This is the message of the Gospel – that Jesus brings all this to the world, gives all this to the world.  And I can’t prove any of that to you; I can only ask you to come and see for yourself what happens when you put your trust in Jesus.  Or I can bring Jesus to you if you will let me, and hope that you find, as I have, that your life is better with Jesus in it.

What has happened is that a young poet, earnestly trying to express his love for the Lord of Salvation, and to share that love with others, has located a door, and a city of 18 million people have gathered around that door.

At that door the curious can linger, the inspired can replay the video, the doubtful can ask questions, the annoyed can huff and puff, the timid can get close enough to hear, and the converted can join in and write their own poems if they want to.  What they know is that the door frames something meaningful, something important, something life-giving, something life-saving.  And they know that the door frames something they have been searching for: someone they have been searching for.

When Saint Mark’s was built, more than 160 years ago, our forebears who built it understood the importance of a door.  The great red doors that face Locust Street were not actually part of the original plan; I’m not sure there was a plan for the doors that face Locust Street.  They were originally exceedingly plain.  Perhaps there was not money, or perhaps there was not an idea for what should go there, but in time both materialized – more than 50 years after the church was built – and the doors of this church were made unmistakable with their red paint, ornate hinges, and the image of Christ the King reigning over them.  Ever since, we have assumed that the role of those doors is to let people in.  Get the city to gather at your doors, and then bring them in to sing and pray and learn, and grow, and live together as a community of Christ’s love.  And, in many ways, for many years, the doors have functioned well in this manner.

But now we live in a world in which millions are listening carefully at other doors when a young man declares “Why I Hate Religion, But Love Jesus.”  And when we discover that entire cities are gathering at other doorways, it may not hurt to go back to the Gospel and see what happened there.

And we find that Jesus did not open up a parish church in the home of Simon Peter’s mother-in-law.  We find, in fact that he left the house very early the next morning, before the sun was up, or anyone else had awakened; he was already out the door to pray and prepare himself.

The disciples track him down to tell him that everyone is searching for him.  I suspect this means, in part, that the crowd has gathered again at the door of the house – a house that could never accommodate them all anyway

But Jesus does not go back to the house.  He is already out the door.  “Let us go on,” he says, “to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do.”

Our doors will always be open to allow people in, to welcome them with warmth and love, and the invitation to find rest and comfort and hope in Jesus.

But sometimes we must use the doorways as Jesus did: to go out, to travel with him, to send one another on our ways, to proclaim the message where it has not and cannot be heard unless we go out through the doors.

And when we do, we should not be surprised to discover that everyone is searching for Jesus, which seems hard to believe if we shut ourselves inside the door.  But let us go on, beyond our own doorways, so that we may proclaim the message, for that is what he sends us out to do when we tell him in our prayers what he has always known, but we are only just learning: Everyone is searching for you, Jesus.

Thanks be to God.

 

Preached by Fr. Sean Mullen

5 February 2012

Saint Mark's Church, Philadelphia

Posted on February 5, 2012 .

Nunc dimittis

You may listen to Father Mullen's sermon here.

Death was not unknown to Simeon.  His mother had died in childbirth – it was not uncommon in those days.  And he had been raised by an older sister – barely a teenager herself.  But his sister died of consumption when she was still a young woman.  And Simeon had nursed her during her last, long, fitful, coughing, dying days.  He could not, of course, remember his mother, though her death was very much a part of who he was; missing her was a part of who he was; he was a motherless child.

He could, however, remember the death of his sister.  He remembered the pallor of her vacant face on the day she died.  He remembered closing her eyelids, and letting go of her hand for the last time.  He remembered the women from their neighborhood who came to prepare her body for burial.  He remembered their tears, and their sobs of mourning, and he remembered the business-like way they went about caring for her body: they had done this before, more than once.  He remembered filling in her grave with his cousins, her own children, whose sibling he’d always considered himself, and not without some cause, if not by reason of blood.

It was not too many years later that his father was taken from him, too, in an accident involving an ox-cart hauling stone.  The accident didn’t kill Simeon’s father, it only broke his leg.  But the fix for a broken leg was not so easy in those days.  A recovering invalid for a few weeks; eventually infection set in, causing his father great pain.  The fever did not last for too long; Simeon witnessed this too.  He saw the sickness and the pain wrack his old man, and eventually take him without too much of a fight.  And again the women came to deal with the body.  And again there was the mound of dry, dusty dirt to be shoveled on top of the corpse in the ground, one silent, tearful scoop at a time.

For a while, death seemed at bay.  It was never far, of course, in a city like Jerusalem, but it would at least be some years before it invaded his own household again.  Simeon married – a sweet, plain, strong girl who bore children easily and was a good mother to them.  They lived not far from her family.  His four children all survived the dangerous first year when infants are so vulnerable to so many things, at which point so many families those days lost at least one.  But not Simeon’s kids.  They were growing up fast. 

Then, in middle school, his second oldest came down with something – spots all over, a soaring fever that wouldn’t go away for days.  The three other children were sent away to their cousin’s house.  Spices and incense and prayers were deployed in and around and on the child. Wet compresses.  Olive oil was rubbed into his skin for relief.  But the fever wouldn’t leave.  The boy stopped eating – too weak.  And they couldn’t get enough water into him.  He was shrinking – this beautiful healthy boy with thick hair and dark eyes – shrinking right before their eyes, wasting away.  Because he was a strong boy he held on.  But his eyes were now sunken, and it was almost as though he was aging in fast-forward.  If only he would eat!  If only he could drink!  But he became weaker and weaker.  His voice – still years away from dropping into lower registers – became little more than a squeak.  If the fever abated for a day, it came back stronger over night.  Until, at last, it took him.

What does a father do on the day his ten-year old son dies?   Is it enough to cry?  Do you let the women who come for the body see your tears?  Do you let your wife glimpse them through the vale of her own?  Do you accuse God and make demands of him?  How do you tell his brothers and his sisters, who, of course, already know?  How do you stare down again into the grave?  What are you to make of that small-ish bundle swaddled too well in these last bed clothes?  Why would a father cast dirt on his son’s body?  There is something wrong about this, and yet inescapably necessary.  You can’t leave him uncovered, any more than you would fail to pull the covers over his sleeping body at night.  But this blanket of earth will never be drawn back.  No sleepy child will emerge from it in the morning looking for his breakfast. 

And so you do what you must; he did what he must.  Tightening his jaw, and fixing his eyes into stare that would not peek to the left or to the right; he heard the prayers sung, the women cry.  He stepped to his place by the grave and the mound of dirt beside it.  His hands knew the feel of this shovel; he had used it before.  He decided that he would pretend he did not know what was in the hole he was filling back in with earth.  He was just doing a job that needed doing.  He was not burying his son – that would be too cruel.  But someone had to fill in this dangerous hole, and here he was to do it.  If anyone spoke to him, he had no idea what they said.  He just had to finish with this pile of dirt and get it over with.  He didn’t know who took the shovel from him.  He didn’t know who kept it, and where it came from when it was needed at times like this, to be thrust into his hands.  But now it was back in whose-ever custody, and out of his hands.  He was finished with this awful work.

Not long after the boy died, Simeon started to have dreams.  First he dreamt of his mother, and he wondered if she had actually been so beautiful in real life.  She was beautiful in his dreams, bathed with light from somewhere.  And she sang to him in his dreams, as though he was still a child.

Before long, in his dreams, his mother was joined by his sister, who added harmony to the songs their mother sang.  It was as though they had been able to rehearse for just this purpose: to sing the songs to him in his dreams that they could not sing to him in his waking hours.

In time the two women’s voices were joined by a man’s voice.  It was his father.  Sometimes his father came to him alone in his dreams, sometimes he was with the others, as though they were reunited in his dreams.  And Simeon dreamt that he sang along with the three of them.  Perhaps he did sing in his sleep; he had no idea.

These were not bad dreams; they were sweet dreams.  Simeon was not jolted out of his sleep by them, rather, he was lulled into a deeper, more contented and restful sleep.  It was not disturbing to him to be visited in his dreams by his mother, his sister, his father.  There was a soft embrace in these dreams, that sometimes seemed perfectly matched to the soft embrace of his wife sleeping beside him, her breath on the back of his neck, her arm resting on his shoulder, her deep breathing adding a gentle rhythm to the songs of his dreams.

Some nights he dreamt of his son.  And when his son entered his dreams there was no one else in them.  All other voices stopped their singing, all the other night visitors left his dreams to make room for the boy: his body restored, his eyes dark and alive again, his hair, a little longer than his father would have wanted it, glistening from the light around him.  And when the boy began to sing his clear treble voice, still unchanged, was almost too much, almost too beautiful.  He sang from the Psalms, Simeon recognized the words. 

Sometimes he sang laments:

“By the waters of Babylon we sat down and wept.” 

But more often he sang of hope:

“Yea, the sparrow hath found her an house, and the swallow a nest where she may lay her young….

“Blessed is the man whose strength is in thee; in whose heart are thy ways…

“Who, going through the vale of misery use it for a well, and the pools are filled with water.”

In the darkest hours of the night, the deepest hours of his sleep, the singing voices of his beloved dead would cease.  And he would dream of a bright light – the light that surrounded those who sang to him in his dreams.  The light had no voice, and there was nothing written in it.  There was no music coming from it, but there was a message in the light, a message meant for Simeon.  The only sound he could hear was something like the beating of wings, softly but powerfully, as though the wings could beat that way forever to carry whatever creature they belonged to across the universe without effort.

The message came to him this way: without words or language, only somehow spelled out in the light, heard in the long, slow beating of the mighty wings.  It took many nights of dreams for Simeon to put the message together, to remember it in his waking hours.  And he could not have explained it to you if he had to, but he knew from his dreams that Messiah was coming, and that he would not taste death before he had seen the Lord’s Messiah.

For years Simeon dreamed like this.  He told no one of his dreams; he had no need to; not even his wife.  And death stayed at bay.

Then his wife began to get forgetful, and to look at him, from time to time with a vacant look, as though she didn’t know where she was, or who he was.  She would snap out of it, and they both pretended that nothing had happened, because almost nothing had happened.  But these episodes began to become more frequent, and to last a little longer.

Simeon’s dreams occurred less frequently now, but the memory of them was palpable.  He sometimes felt he could hear the beating of those mighty wings even while he was awake.  He sometimes felt as though there was a light somewhere inside of him, guiding him while he was awake.  And he sometimes felt as though he understood what it would mean that he would not die before he had seen Messiah – though at other times merely thinking such a thought seemed like an exercise in nonsense.

Simeon had known death so well and so personally all his life; he felt as though death had been a nearly constant, unwanted neighbor who sometimes moved into his own home.  And death had always brought with it the tears, the sadness, the women to care for the body, and the shovel to fill in the grave.

His dreams did not come to him from death – they were a kind of gift that came from somewhere else, from the light.  But they were few and far between now, and not much consolation as he watched his wife slip deeper and deeper into dementia.

Mostly she was quiet and somewhat absent, staring off into some vague middle distance.  But when he had to move her from one place to another -for meals, for instance – she could easily become ornery.  Sometimes she remembered his name, but when she did, it was often when she would lean into his shoulder and whimper as he stroked her hair, and she would ask him, “Why, Simeon, why?  How long, Simeon, how long?”

Eventually even this communication came to an end.  More and more she was confined to her bed; there was no reason to get up out of it anyway.  He brought her her meals on a tray, and propped pillows behind her back to make her comfortable.  He made her Cream of Wheat when she could not eat anything more solid.  And he fed her spoons-full of yogurt, and when the children brought over containers of homemade chicken soup, he shared the meal with her from the same bowl, the same spoon.

He would have appreciated dreams in the night, but there were almost no dreams any more.  There was only the sound of her weaker, less-steady breathing.  And there was the faint echo in his head of the beating of a pair of wings, and a slight glimmer of light in his mind’s eye as he tried to fall asleep.

When she finally died, his own daughters brought with them the women, and sang with them the songs of mourning, and organized the sitting of shiva.  His first-born son was there at the graveside – a man now.  And he helped with the shovel when the time came to fill in the grave, using only the backside of the shovel.  Like his father, he fixed his eyes straight ahead, and tightened his jaw, and did the work that needed to be done.  He shed his tears, but not too many, like his father.  And when he stood by the now-covered grave, holding the shovel with his right hand leaning just on the top of the handle, his father Simeon, standing next to him, put his left hand on top of his son’s right hand, leaning on him, leaning on the shovel, and they dared not look at each other then.

And when Simeon went to bed that night, and for night after night for many months after that, he lay there awake, with nobody next to him.  He remembered his mother, and his sister, his father, his second son, his sweet, plain, strong wife.  He strained to hear singing in the night, but he could hear none.  He thought he could see a light far away in his mind’s eye.  He could still hear the faintest memory of the echo of the beating of wings.  Eventually he would drift off to sleep.

For months he had nothing to do.  His children provided for his needs.  They brought him food on the nights that he refused to accept their invitations to dinner.  His grandchildren delivered bowls of stew and loaves of bread wrapped in clean kitchen towels.  There was nothing for him to do.

He started to go for walks through Jerusalem – and always he found himself drawn to the temple.  He did not venture in through the gates.  For months he only walked around the outer wall of the temple.  As he walked, he hummed to himself songs – and since they were not songs he had ever heard before, he suspected that they were the songs that the dead had sung to him in his dreams.  He did not know anymore whether or not death was something to be feared or welcomed; he could not tell if death would be his friend or his enemy.  He only knew how much a part of his life death had been, and that it had never brought happiness.

One day he ventured in through the gates, into the outer courts of the temple.  Here it was OK for a lay person like him to wander, to sit, to pray, and to watch the transactions take place of those buying and selling for the temple sacrifices.  So he walked, and he sat, and he hummed to himself the songs that he hoped were the songs of the dead.  And from time to time he would weep, quietly, gently, shedding only a few tears, but no less real for the scarcity of them.  And so he sat or paced about the outer court of the temple for month after month, in good weather and in bad.

And one day, as he sat on a stone bench by the wall, half dozing, he heard a sound that sounded like the clear, strong beating of a pair of wings, a sound he remembered well.  And before he could even open his eyes (he knew they were still shut) he could see a bright light, brighter than the sun. 

And when he opened his eyes he saw coming in his direction, a grungy couple carrying an infant child in their arms.

The sound of beating wings was growing louder and louder.  And the light was still shining – his eyes were now open, but he could see that a light bathed them all around, though he suspected none of them could see the light, and he was right.

Simeon felt himself lifted up onto his feet, almost as if the wings were his.  He felt himself carried forward.  And he could see in the light that no one else could see, the faces of his mother, his sister, his father, his second-born son.  And he could hear their voices singing the same songs they had always sung in his dreams.  He was carried in this way to the little family of three making their way to a table to buy a pair of doves.

Everything seemed to stop.  The money changers stopped changing money, the vendors stopped vending, the little family stopped their progress.  A hush fell on the outer court – who knows what was happening inside the temple now?  And no one knew why any of this was happening.

Simeon seemed taller than he had ever been.  Although his feet were on the ground, he seemed somehow to be seeing all this from a few inches above.  To his eyes, the entire courtyard was bathed in the light that he had only known inside his dreams before, but now it was shining out in the open, and he could see where it was coming from.

The light was coming from the child in the girl’s arms.  He had no idea if anyone else could see it – and he knew it hardly mattered.  The sound of the beating of the wings was ferocious but completely unthreatening: he drew power from it, as though they were his wings.

And he opened his mouth, knowing that he was about to sing, but he didn’t know what he was to sing.  And this is what it was:

“Lord, now lettest thou thy servant depart in peace;

for mine eyes have seen thy salvation,

which thou hast prepared before the face of thy people;

to be a light to lighten the Gentiles;

and to be the glory of thy people Israel.”

A few days later Simeon’s son listened as his father breathed his last breath.  With his own fingers he closed his father’s eyelids, and his heart ached as he pulled his hand out of the grasp of his father’s hand for the last time.  And when the women came he let them do their work.  And he stood by the grave the next day, and he took hold of the shovel that his father had held before him, and flipped it the wrong way round so as to use only the back of the head of the shovel to fill in his father’s grave.  And his own son helped him to do it.

And that night when he fell asleep he had a dream that he couldn’t quite remember the next day, but he knew it was a dream bathed in light, and he thought he could hear the beating of wings somewhere.  And somehow he knew that he was dreaming a dream that his father had dreamed before him, except that at the end of the dream there was something he knew his father had not dreamed:  there was just the image of this child Jesus, carried in his mother’s arms through the outer court of the temple.  And with this vision he could hear the voice of his father singing a song in a clear voice.  And when he heard this song in his dreams, Simeon’s son knew that it was more than a song of the dead, it was a song of the living:

“Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.”

Posted on February 3, 2012 .