Word and Sacraments: A Beautiful ‘Both-And’

Geoffrey Rowell, in his time as the Anglican Bishop of Europe

Many Christians may be familiar with an old phrase, “Word and Sacraments.” This expression is often employed to help describe a comprehensive approach to Christian faith and worship that transcends some Reformation era emphases. At the time of the Reformation, the Roman Catholic Church retained a primary focus upon the Sacraments, interwoven with a sacramental understanding of the nature of the Church, while the Protestant tradition became associated with the phrase, sola scriptura, understood as ‘the Word alone.’ To emphasize the significant difference between these two focuses, indeed to privilege them, is to maintain a classic example of what I call “either/or” thinking. But what about “bothand”? 

My use of the dash in the latter couplet is deliberate, and an intentional way of marking a distinction between it and that of “either/or.”

Anglicans, especially American Episcopalians, like “bothand” thinking, and our common weakness is to begin to see everything in terms of what that couplet-phrase might signify. Yet, examples abound of what we may refer to as “either/or” thinking, the most evident being the sharp divisions to be found between participants in political discourse, but also among faithful adherents to various and widely different religious traditions. But here is an irony: to begin to see everything in bothand terms, in an all or nothing way, is to think in either/or terms!

One of my early academic mentors at Oxford, whom I was later able to assist as a pastoral colleague, had a phrase that he liked to commend. “People are more often right in what they affirm than in what they deny.” Geoffrey Rowell had traced this saying back to at least the Enlightenment era, and found great beauty in its continuing applicability. I have found the same to be true, and continue to share to students the insight it represents.

Now, why or how might Geoffrey’s saying be true? I think it is often true because we tend to have more of ourselves invested in the ideas and causes we wish to affirm than in those we wish to deny. And, generally, we are not as careful in our analysis of things in the latter category. For this reason, when assigning readings to students over the years, I have suggested they keep a page for note-taking nearby, which has two columns. I have advised them to put “what the author wishes to affirm” at the top of one column, and “what the author is concerned to deny” at the top of the other. And, I have alerted them to the likelihood that – after reading and note-taking – they would not find a direct inverse correlation between the content of the two columns. The reason being that, “people are more often right in what they affirm than in what they deny,” including authors and academic scholars!

And so we come to Word and Sacraments, which I commend as a statement with continuing significance in contrast to its alternative, “either/or” form. I would observe about my own Anglican – Episcopal Church tradition that we have become rather casual in our treatment and understanding of the Word, especially as we find it employed by John in the first chapter of his Gospel. We are more comfortable with multiples of our words, words we think we can master and employ at will, while we assume that our forebears thought the same. A result can often be a low or weak view of Scriptural revelation. The danger then, as preachers, interpreters, and readers, is that we begin to substitute our words for the Word.

A further result is that we come to rely upon the liturgy, and hence also upon the sacraments, to ‘carry the freight,’ or upon emotion or shared ideology to create community and a sense of mission, which then risks becoming our mission and not necessarily God’s mission. How ironic that we, who identify with our Protestant heritage as we do our Catholic one, should begin to mimic some characteristics we associate with the Roman Catholic tradition!

John’s Gospel proclaims this profound insight right at the beginning: “The Word became flesh…” For the Word continues to become flesh, in us, because the Word continues to become flesh – or enfleshed in matter – in the Sacraments. The Church is a form of His continuing Incarnation, as the Church’s sacraments continue to ‘incarnate’ his living presence, just as does faithful Gospel proclamation of the Word.

An Offering for Sunday, June 28, Proper 8 A

Caravaggio, The Sacrifice of Isaac

Prior homilies or sermons of mine are occasionally downloaded by readers. Noticing this, I anticipate that some of those preparing to preach (or offer a reading) on an upcoming Sunday might benefit from the perspective I have taken regarding the Lectionary readings for a particular day. I am therefore offering (when I can) a prior text that I have used for the occasion. I will try to do this on Sunday evenings or Mondays believing that there might interest in these texts being made available. When I have one prepared, I will also offer an accompanying handout (in pdf format) in case these may also be helpful.

For this coming Sunday, June 28, I offer a link to my web post regarding the Feast of the Presentation, where I offered reflection on Genesis 22 and the story of Abraham and Isaac, featured in Track 1 for Proper 8 A. This reading and its story is worth attention, I think, since it is so significant, and appears so infrequently in our Sunday Lectionary.

The image above from Caravaggio reflects what continues to be our natural and contemporary response to a disturbing aspect of the story it depicts. Other images might be chosen for a handout, which might more directly correlate with theological reflection on other aspects of the story, especially upon God’s role in that particular historical context where the God’s bidding to Abraham may have seemed less surprising.

The link for it is here.

The Dynamic Beauty of Wind and Water

Hokusai, Great Wave of Kanagawa

Being a sailor, I appreciate what it means to reckon with the variability of wind and water, key factors that make successfully navigating a sailboat so much more challenging than contending with the same weather on the shore. As Captain Ron is often-quoted as saying in a humorous film, “If it’s going to happen, it’s going to happen out there.”

An old adage reminds us that there are old sailors, and risk-taking sailors, but no old risk-taking sailors. So, we learn to observe and attend to the present state of the wind and the water. Wise sailors don’t sail according to a calendar, but according to the conditions. Such a responsive approach to what we behold in the world around us is strangely antithetical to our modern often unexamined belief that we can gain control of almost everything. 

I think that one thing I learned from growing up in Japan was the quality of the calming effect of water. Like people all over the world, but especially those who live on island nations, the Japanese have a vivid and dynamic history of encounter with the power of water that can also be adverse to settled life on land. Over the centuries, they have cultivated a keen sense of the healing power of water in what strike many as spiritually-designed contexts. Yet, Japanese fishermen have for centuries fought and endured stressful circumstances in the seas, most especially off their eastern shore, with the deep blue Pacific beckoning beyond. Yet, that was the direction from which maritime trade with the West became most available, not neglecting their historic links with the southeast Asian peoples with whom they had historically traded and warred.

A visitor contemplates the serenity of Ryoanji Temple stone garden in Kyoto

Think of what we often consider to be examples of Zen gardens like Ryoanji Temple in Kyoto, with its raked spread of dry pebbles mimicking the rippled surface of calm seas around stone islands, paralleled elsewhere by garden ponds for Koi and ornamental goldfish. Or the beautiful motes surrounding ancient castles, which provided safety from hostile neighbors as well as tranquility when circumstances were free from war-making.

The tranquil mote surrounding Matsumoto Castle in Japan

My next brother in age order and I like to remember our first sailing experiences, bobbing in dinghy’s among large floats designed for securing ships in Yokohama Harbor, a principal historic seaport in which oceangoing ships often arrived. We did not really know what we were doing except responding to immediate circumstances, which is a lot of what sailing is about, especially when the sailors are at least minimally informed.

Water has latent power that is often not apparent to us. A quiet brook near our present boat slip still channels through the remains of an old mill, which harnessed the energy to be found in a stream only a few feet wide. And 19th and 20th century engineers, following the practices of a millennia of predecessors, saw in the movement of rivers running through peaceful valleys the latent energy to light up cities. Water seeks every opportunity to go where it is not, provided the least occasion to fill a void or find a lower elevation. Water can be one of the strongest abrasives, wearing down even the hardest rocks, especially when in frozen form as glaciers. 

In view of all this, it is fitting that Jesus – as quoted by John – found in wind and water metaphors for life in the Spirit of God. For “the wind blows where it will” while we seek to be lead “beside still waters.”

A magazine cartoon from The New Yorker showing a debt to Hokusai

An Offering for Sunday, June 21, Proper 7 A

A Pentecost Frontal from Wells Cathedral in England

Prior homilies or sermons of mine are occasionally downloaded by readers. Noticing this, I anticipate that some of those preparing to preach (or offer a reading) on an upcoming Sunday might benefit from the perspective I have taken regarding the Lectionary readings for a particular day. I am therefore offering (when I can) a prior text that I have used for the occasion. I will try to do this on Sunday evenings or Mondays believing that there might interest in these texts being made available. When I have one prepared, I will also offer an accompanying handout (in pdf format) in case these may also be helpful.

For this coming Sunday, June 21, I offer the following homily from a prior year

The link for it is here.

The link to the handout may be found here.

Mysticism and Our Desire for Transcendence

R.C. Zahner’s influential book

‘Mysticism’ sounds like an exotic topic to most of us, even though mystical experience has been a mainstay in our spiritual tradition. I find that most people, in this hurried era in the West, speak frequently about a desire for tranquility and an escape from the pressures of tasks, schedules, and activities, that are of less consequence than we would prefer. In our search for such escape, we do not always pursue the most humanly fulfilling or enduring ways of attaining our goal.

When receiving catechesis during the academic year in which I was baptized, I had the good fortune to be guided by an expert in the field of Christian mysticism, John Feneley of Oxford. During that year, one of the most influential books in my faith formation was one Feneley asked me to read, by R.C. Zaehner, with whom Feneley had studied. The book was Mysticism: Sacred and Profane. Zaehner (1913-1974) was an Oxford specialist in Oriental Languages, who also served as a diplomat. In that time and place, ‘Oriental Languages’ primarily referred to the historic languages of what we now broadly call the Middle East. Zaehner mastered Sanskrit, Persian and a host of associated languages, eventually publishing a translation into English of the Bhagavad Gita. While thoroughly engaged in these intellectual pursuits, he remained a practicing Roman Catholic, and died at the age of 61 while walking to an evening mass in Oxford.

In his principal book on the subject, Zaehner delineated two basic experiential types of what are often considered to be forms of mysticism. Under the heading of the first, ‘profane mysticism,’ he grouped the reported experiences of those who imbibed mescaline and other pharmaceutical substances in order to gain episodic experiences of transcendence away from our usual orientation to time and place. Apparently, Zaehner was motivated in part to respond to Aldous Huxley, whose book, The Doors of Perception, described his mescalin-induced experience as being of sacramental beauty. Zaehner was concerned to distinguish such memorable experiences, however profound for some, from what he considered to be an authentic experience of the divine.

The second basic type of mystical experience articulated by Zaehner he termed, ‘sacred mysticism.’ Here, within sacred mysticism, he distinguished three varieties, which are likely to be of interest to those who wish to learn more about ‘mysticism’ of a religious kind. The three forms of sacred mysticism identified by Zaehner are ‘nature mysticism,’ ‘theistic mysticism,’ and non-theisitc or ‘monist mysticism.’ As a Roman Catholic, Zaehner was particularly concerned to clarify how and why what he termed theistic mysticism differs from other forms of sacred mysticism. His clarification centers on the concept of and quest for encounter with the divine, and more specifically the goal of union with God.

A striking photo of R.C. Zaehner, likely from his time as a diplomat

I am presently reading two biographies of John Muir (1838-1914), the pivotal American figure who may be credited with the origin of our National Parks and an inspiration for what we broadly refer to as the environmental movement. In Muir, I recognize a wilderness lover enthralled with the natural world, and a writer who remains an abiding representative example of Zaehner’s nature mysticism typology.

Monistic mysticism, in which we can include even the poly-theism of Hinduism, as well as forms of pantheism, perceives an ultimate unity between and among all things, both material and spiritual. It has some overlap with the nature mysticism of someone like Muir. Characteristic of monistic mysticism would be this kind of statement: “The universe and I are one, and any perception otherwise is a temporary illusion.”

John Muir, in a setting where he was most often found

In contrast to these two categories, Zahner’s theistic mysticism category focuses upon the fundamental difference made by a believer’s desire to find and experience union with the divine in a spiritual context. In mystical experiences related to this quest, there is always an indissoluble “I” and “Thou” relationship between the person and God, who despite the union always remains an ‘other.’

This latter distinction has had a lasting value in my own thinking, especially in this era in which a quest for transcendence from ‘the material,’ and from the experience of being bound by time and place, is so common. The legalization of marijuana, as well as the ubiquitous availability of alcohol, may be examples of circumstances that lend themselves to such a quest, but the extraordinary levels at which many pursue athletics such as triathlons and other ‘extreme’ sports for the resulting exhilaration, may provide another.

Assuming I have characterized fairly Zaehner’s concepts in Mysticism: Sacred and Profane, I would add one other distinguishing characteristic among those the author associates with theistic mysticism. In addition to the theme of the active pursuit of the divine (what we usually mean when we speak of ‘finding God’), a distinctive feature of Christian apologetics involves an emphasis upon God finding us. Here we discern the dimension of Grace, and a theme that runs throughout the Hebrew as well as Christian Scriptures, of God’s finding and calling individuals and then communities to be a part of God’s ongoing mission of Redemption. The Old Testament prophets, as well as the New Testament disciples who were found and called by Jesus, provide inspiration and hope for those who through misfortune and other undesirable circumstances may feel lost, overlooked, even abandoned by God. However exotic it may sound, mysticism is a desirable aspect of every human life.


Note: One other facet of R.C. Zaehner’s life and work must be mentioned, to supplement our understanding of a man who was a rather complex figure. In addition to his personal faith, and academic career of research, he served in the British intelligence services. Because of his areas of expertise, he was recruited to serve in the British Embassy in Tehran, and was a prominent figure who was active in setting up the groundwork for the subsequent overthrow of Mohammad Mosaddegh (16 June 1882 – 5 March 1967), the Prime Minister of Iran, whose downfall led to the authoritarian monarchy of the Shah. The history of politics like those of sporting events usually benefits from hindsight, and we do a greater justice to history to be as perceptive as we can about the persons who were participants in the events in which we are interested, and the circumstances that led to their involvements and activities.

An offering for Sunday, June 14, Proper 6 {And He Sent Out the Twelve}

James Tissot, The Ordaining of the Twelve Disciples

 

As Matthew tells the story, those who are called to follow Jesus are then sent out. Before they go, they are not only commissioned to represent him and his message; he shares with them portion of his remarkable power. According to Matthew, “… Jesus summoned his twelve disciples and gave them authority over unclean spirits, to cast them out, and to cure every disease and every sickness.” They have witnessed his teaching in what we know of as the Sermon on the Mount, which in the first Gospel runs over several chapters. Yet this moment is relatively early in the Gospel narrative, and it should surprise us that Jesus is so willing to let them go out on his behalf, and apart from him.

It is sometimes observed that with certain vocations one never really ‘retires” even if one ceases to be engaged in remunerated employment. This bears witness to the fact that through the calling that underlies all other callings, our baptismal vocation never has a terminus though it may come to greater fulfillment in life. Yet as we go through successive stages in our lives, we may be more open to being ‘sent out’ when we are younger even if we continue to be open to being ‘called’ – and, indeed, called anew – through our later years. My parents were relatively young when they were sent out as missionaries to Japan, living into a pattern that we can recognize in many spheres of our human communities such as in the Peace Corps and in Teach for America. Having myself been more recently retired, I find that I am now less inclined toward the opportunity of being sent out in and for the mission of the Kingdom though I still experience being called.

For reasons like these I tend to think that the twelve whom Jesus first called to be his disciples were more likely to have been young rather than middle-aged. In that they may have had a greater openness to discipleship formation; they may have had a greater degree of idealism and more energy for a new kind of work; and they may simply have had the prospect of more years ahead with which to share with others what they would perceive and learn about God’s mission in and to his Creation.

It is a subtle point, but this may be why Tissot – following Matthew – portrays what is titled The Ordaining of the Twelve Disciples separately from a depiction of their initial experiences of being called. For this moment in their lives and in their time with him became the occasion of their formal participation in Jesus’ mission, even when they were not in proximity to him and his work. Jesus, as Matthew tells us,  had already gone “about all the cities and villages, teaching in their synagogues and proclaiming the good news of the kingdom, and curing every disease and every sickness.” And having commissioned the twelve, and given them his own authority, Jesus sent them “out with the following instructions: ‘… go to the lost sheep of the house of Israel. As you go, proclaim the good news, The Kingdom of heaven has come near. Cure the sick, raise the dead, cleanse the lepers, cast out demons’.”

When doing this, Jesus not only equips them for the mission upon which they are sent. He also forewarns them of the adversity they are likely to face, adversity which might involve betrayal, trials and flogging, being hated, and even being put to death. This is yet another reason why I tend to think of the disciples, at this point in their lives, as generally younger than older, just as we saw with Caravaggio’s likely portray of Matthew’s calling, last week.

As we get older, some but not all of us may be less open to being sent out, and less inclined to seek such an opportunity. But we should never cease to be open to ‘the call,’ and the varying ways it may be ever-renewed in our lives.

 

This posting is offered in relation to the readings appointed for Proper 6, Year A, in the Revised Common Lectionary for Sunday, June 14, 2026.

Danah Zohar: Finding Beauty in the Structure of the Cosmos and the Human Mind

Danah Zohar, showing her delight in all that we can learn about the world and ourselves

Living across the narrow street from St Barnabas Church in Jericho, formerly a working class neighborhood in central Oxford built for employees of the University Press, on Sundays we met some rather interesting people from the academic community and city. Among them was Danah Zohar, a theoretical physicist and philosopher, and her husband, Ian Marshall, who was a perceptive analytical psychiatrist and co-author in her early work. She was educated at MIT, being among one of their first women graduates, and did her postgraduate research at Harvard.

Danah was fascinated by what seemed to her to be the largely unexplored significance of Quantum Physics for understanding human consciousness and its relation to the world around us. Her work in this area has yielded a series of books, beginning with The Quantum Self, and has led her to work as a consultant for how her complex ideas can be implemented within business and in corporate management. Building on her personal interest in spiritual intelligence among the aspects of human consciousness, she was fascinated by the intersection between what lies at the core of the human religious impulse and its functioning, and a modern understanding of how twentieth century physics explains aspects of the world with which we interact.

As has recently been observed, her “interdisciplinary work blends subatomic physics, nonlinear complex systems, philosophy, and psychology to replace rigid, “machine-like” corporate models with fluid, human-centric systems.” I am not surprised by how she has since been recognized for her abilities and accomplishments, with a major British newspaper describing her as being among “the world’s fifty greatest management thinkers.” This latter characterization of her work should not be viewed in reductionistic terms.

Danah in her study

What I most enjoyed about getting to know Danah was her synthetic approach to thinking about what it means to be fully human, and to live in a way that reflects a desire for, and commitment towards, flourishing through the fulfillment of our human potential. Born into a Protestant family in northern Ohio, her subsequent choice of her name by which she has become known, and with which she publishes, is significant: it derives from medieval Jewish mysticism. We worshipped together regularly with our families at our Anglo-Catholic (or ritualistic) parish, and celebrated holidays together. With her expansively spiritual worldview, anchored in a deeply rooted and intuitive faith, she always gently prodded me to enlarge the parameters of my thinking, especially with regard to my doctoral work at Oxford in contemporary Christian sexual ethics, while she was working on her first book.

In particular, I would credit Danah’s influence upon my thinking about our given inter-relatedness with one another, and how a more fluid and dynamic understanding of the inner connection between spirit and matter, mind and body, can and should shape our understanding of our human embodiment and, hence, our approach to our sexuality.

I found that her thinking stimulated my study of Paul Ramsey’s exploration of what Christian ethics might learn from the philosophy of Jean Paul Sartre. Ramsey’s work on Sartre along with early Christian sources, helps us to transcend the influence of will-based Kantian ethics as well as the analytical or deterministic thinking of some contemporary philosophers and biologists. And though Danah would not typically have thought in biblical terms, I came to see how these ideas can illuminate our appreciation for Paul’s concerns expressed in 1 Corinthians 6, regarding the conduct of Christian’s who thought they could engage in uncomplicated and spiritually irrelevant sexual relations with the women attendants at the Greek temple in Corinth.

Danah as I remember her in many conversations

Though our academic training and focus in our writing has occurred in different contexts, and with different foci, I continue to be inspired by Danah’s ever-creative and wholistic worldview. I find a complementarity between her thinking and a maxim offered to me when I was invited to write my book on ethics: ‘Morality should be based on reality.’ As Oliver O’Donovan once said to me, “Our principal modern challenge in ethics is description.” Danah remains an exemplar of a commitment to making our description of the world and our lives within it as perceptively accurate as we can. For her, as well as for me, such a commitment to ‘description’ must always take into account our spiritual lives and the persistent gift of radiant beauty around us, and to be found within our consciousness of the world.


An Offering for Sunday, June 7, Proper 5 A

Caravaggio, The Calling of Saint Matthew

Prior homilies or sermons of mine are occasionally downloaded by readers. Noticing this, I anticipate that some of those preparing to preach (or offer a reading) on an upcoming Sunday might benefit from the perspective I have taken regarding the Lectionary readings for a particular day. I am therefore offering (when I can) a prior text that I have used for the occasion. I will try to do this on Sunday evenings or Mondays believing that there might interest in these texts being made available. When I have one prepared, I will also offer an accompanying handout (in pdf format) in case these may also be helpful.

For this coming Sunday, June 7, I offer the following notes that I prepared in a prior year, referencing Caravaggio’s painting and the Track One Genesis reading.

The link for it is here.

The link to the handout may be found here.

David Wojnarowicz, and Our Search for Beauty Amidst Darkness

David Wojnarowicz, Self Portrait (photo collage with paint / I knew the ‘blue,’ inner and gentle side of David)

One of the most visited posts on this website is the piece I wrote about Picasso’s painting, Guernica. In it, I began to explore the challenging question of where and how we find beauty amidst darkness, evil, and grievous misfortune. One key that I am discerning in the process of exploring this question is to be open to finding glimpses of beauty within such unpromising circumstances, rather than try to gain an impression of beauty from them. Moments of beauty can be found even within the horror of war, such as in the fabled Christmas Day truce during WW I. And artists such as Henry Moore and writers such as Ernest Hemingway and TS Eliot have captured aspects of beauty that can be discerned within the traumatizing devastation caused by armed conflict.

My challenge in addressing this topic continues as I contemplate my early friendship with someone whose later work in the arts became notorious for his willingness to become completely transparent about his own involvement in acts and relationships that, at the time, moved beyond the bounds of social acceptability.

After graduating from high school in 1974, I found a job at Bookmasters, a chain of stores later absorbed into Barnes & Noble. I worked at the location in New York City’s Times Square, which like parts of the city in those days was chaotic. I remember ducking with fellow passengers on the subway as we pulled into the 42nd St. station when gunshots were fired on the platform. I began to carry an otherwise superfluous cane, imagining that it was for safety. Times Square at night was less populated by curious tourists and more by ‘ladies of the evening’ and their business-protective minders. Aside from Nathan’s Famous (hotdog restaurant) and the One Times Square building with its news ticker banner flashing around the center of the square, our bookstore appeared to be to be one of the few places patronized by people looking for products and experiences that might be found in ‘ordinary’ neighborhoods.

Having just turned 18, I was a newcomer to working a shift in a business location, learning such basic matters as clocking in with a time card, running a cash register and manually processing credit cards with carbon copy receipt slips. I was befriended by a very kind and supportive young man who gently taught me how to complete such tasks, as well as how to manage new inventory and then shelve books in their proper locations. He was David Wojnarowicz, whose name was easier to pronounce than it was to spell. I was impressed by his thoughtfulness, while I also saw that he had a perceptive sense of humor, aware of the irony that could be found in our interactions with some of our colorful late evening customers and with our night manager.

As I got to know him, I learned first about his particular interest in poetry, and more specifically in the work of those known as the Beat Generation, William S. Burroughs, Allen Ginsburg, and Gregory Corso. David was sensitive to not only the content of the little collections of poems that we would shelve, but to aspects of their printing, to the quality of the paper chosen for their covers and texts, and also to the sewn bindings and sometimes unusual fonts selected by the small scale publishers of these interesting and – in our chain bookstore – distinctive little books.

Soon David and I would meet in the early afternoons, before our 3–11 shift, at the apartment he shared with a couple on the Upper West Side, overlooking Central Park. While I was beginning to learn about contemporary poetry from him, I shared with David how to make collages, using an X-ACTO knife on a plate of glass with pages from cast-aside glossy magazines that we had found. I had no way of knowing then that, along with paint, David’s new interest in this medium would later play a significant role in the artistic output for which he has become known.

David with two of his works on display (along with his T-shirt here, and his self-portrait above, there must have been ‘a house on fire’ inside my calm friend)

It was only after some months that I became aware of a number of things David tentatively shared with me regarding his traumatic childhood. He still kept hidden from me what we now call his sexual orientation, not yet apparent to me because of my own naivety, and given my girlfriend and our occasional banter about attractive women we had seen at the store or on the subway.

It was probably as a result of me telling David about crossing the Pacific Ocean numerous times during my childhood that he shared with me how his father had been a steward on the famed SS United States, a man whose frequent extended absences were not unwelcome because he was an abusive alcoholic while on shore leave. I came to learn only the barest details of how David had survived, living on the streets at times, and how he had found escape in the City after his childhood across the Hudson.

Toward the end of my first and only year in New York, David and I made a couple of trips down to the far Lower East Side of Manhattan to explore some abandoned tenement buildings. David had an abiding vision for how one or more of these buildings might be reclaimed for use by a community of artists and writers who – because of costs – were willing to live and work in the most marginal of circumstances. I was too young, and less prepared than David to face the realities involved in such a venture, to be able to join him in starting it.

In late summer after that year, I moved to Minnesota in a failed attempt at being a college art student for two quarters. I took a room in the old Victorian style Stuart Hotel in Northfield, built the year after Jessie James had robbed the local bank. Thinly populated by some old men who I suppose were living with hot plates and getting by on meager Social Security checks, and by occasional overnight guests who used shared bathrooms down the hall, the Stuart was a just-affordable place for me to stay. But it was the sort of place with which I now realize David was very familiar. He came to visit me on his first cross-country trip, traveling with a friend on their way to San Francisco. We talked mostly about art and our hopes for the future. I still have a postcard drawn and watercolored by David, showing a hobo ‘traveler’ heading toward the sunset, and featuring a caption that had become a mantra between us, “Goodbye, blue Monday!

When he and his friend left on a Jefferson Lines bus that stopped regularly at the hotel, it was the last time I saw him. It was only later, after numerous years, that I became aware of David’s subsequent notable art works, published writing, occasional film pieces, and the acclaim he has received following his early death due to HIV.


In a future post I hope to explore some aspects of David’s work and his struggle to find and express beauty in the midst of the darkness that he often experienced, and faced more boldly than I think I could. At the same time, I urge caution to anyone unfamiliar with David’s artwork – some of it is ‘unsafe for family viewing’ and may offend those who seek to be guided by a traditional approach to ethics.

An Offering for Sunday, May 31, Trinity Sunday

A sample handout image

Prior homilies or sermons of mine are occasionally downloaded by readers. Noticing this, I anticipate that some of those preparing to preach (or offer a reading) on an upcoming Sunday might benefit from the perspective I have taken regarding the Lectionary readings for a particular day. I am therefore offering (when I can) a prior text that I have used for the occasion. I will try to do this on Sunday evenings or Mondays believing that there might interest in these texts being made available. When I have one prepared, I will also offer an accompanying handout (in pdf format) in case these may also be helpful.

For this coming Sunday, Trinity Sunday, I offer the following.

The link for it is here.

The link to the handout may be found here.