Search for a Face

MANY YEARS AGO I was in Rome at Christmastime, and on Christmas Eve I went to St. Peter's to see the Pope celebrate mass. It happened also to be the end of Holy Year, and there were thousands of pilgrims from all over Europe who started arriving hours ahead of when the mass was supposed to begin so that they would be sure to find a good place to watch from, and it was not long before the whole enormous church was filled. I am sure that we did not look like a particularly religious crowd. We were milling around, thousands of us, elbowing each other out of the way to get as near as possible to the papal altar with its huge canopy of gilded bronze and to the aisle that was roped off for the Pope to come down. Some had brought food to sustain them through the long wait, and every once in a while singing would break out like brush fire—"Adeste Fidelis" and "Heilige Nacht" I remember especially because everybody seemed to know the Latin words to one and the German words to the otherand the singing would billow up into the great Michelangelo dome and then fade away until somebody somewhere started it up again. Whatever sense anybody might have had of its being a holy time and a holy place was swallowed up by the sheer spectacle of it—the countless voices and candles, and the marble faces of saints and apostles, and the hiss and shuffle of feet on the acres of mosaic. 

Then finally, after several hours of waiting, there was suddenly a hush, and way off in the flickering distance I could see that the Swiss Guard had entered with the golden throne on their shoulders, and the crowds pressed in toward the aisle, and in a burst of cheering the procession began to work its slow way forward. 

What I remember most clearly, of course, is the Pope himself, Pius XII as he was then. In all that Renaissance of splendor with the Swiss Guard in their scarlet and gold, the Pope himself was vested in plainest white with only a white skullcap on the back of his head. I can still see his face as he was carried by me on his throne—that lean, ascetic face, gray-skinned, with the high-bridged beak of a nose, his glasses glittering in the candlelight. And as he passed by me he was leaning slightly forward and peering into the crowd with extraordinary intensity. 

Through the thick lenses of his glasses his eyes were larger than life, and he peered into my face and into all the faces around me and behind me with a look so keen and so charged that I could not escape the feeling that he must be looking for someone in particular. He was not a potentate nodding and smiling to acknowledge the enthusiasm of the multitudes. He was a man whose face seemed gray with waiting, whose eyes seemed huge and exhausted with searching, for someone, some one, who he thought might be there that night or any night, anywhere, but whom he had never found, and yet he kept looking. Face after face he searched for the face that he knew he would know—was it this one? was it this one? or this one?—and then he passed on out of my sight. It was a powerful moment for me, a moment that many other things have crystallized about since, and I felt that I knew whom he was looking for. I felt that anyone else who was really watching must also have known. 

And the cry of Isaiah, "O that thou wouldst rend the heavens and come down, that the mountains would quake at thy presence . . . that the nations might tremble at thy presence! . . . There is no one that calls upon thy name, that bestirs himself to take hold of thee, for thou hast hid thy face from us, and hast delivered us into the hands of our iniquities." 

In one sense, of course, the face was not hidden, and as the old Pope surely knew, the one he was looking for so hard was at that very moment crouched in some doorway against the night or leading home some raging Roman drunk or waiting for the mass to be over so he could come in with his pail and his mop to start cleaning up that holy mess. The old Pope surely knew that the one he was looking for was all around him there in St. Peter's. The face that he was looking for was visible, however dimly, in the faces of all of us who had come there that night mostly, perhaps, because it was the biggest show in Rome just then and did not cost a cent but also because we were looking for the same one he was looking for, even though, as Isaiah said, there were few of us with wit enough to call upon his name. The one we were looking for was there then as he is here now because he haunts the world, and as the years have gone by since that Christmas Eve, I think he has come to haunt us more and more until there is scarcely a place any longer where, recognized or unrecognized, his ghost has not been seen. It may well be a post-Christian age that we are living in, but I cannot think of an age that in its own way has looked with more wistfulness and fervor toward the ghost at least of Christ.  

- Originally published in The Hungering Dark


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X

X IS THE GREEK LETTER CHI, which is the first letter of the word Christ. Thus Xmas is shorthand for Christmas, taking only about one-sixth as long to write. If you do your cards by hand, it is possible to save as much as seventy-five or eighty minutes a year.

It is tempting to say that what you do with this time that you save is your own business. Briefly stated, however, the Christian position is that there's no such thing as your own business.

-Originally published in Wishful Thinking and later in Beyond Words


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Worship

PHRASES LIKE worship service and service of worship are tautologies. To worship God means to serve God. Basically there are two ways to do it. One way is to do things for God that God needs to have done—run errands for God, carry messages for God, fight on God's side, feed God's lambs, and so on. The other way is to do things for God that you need to do—sing songs for God, create beautiful things for God, give things up for God, tell God what's on your mind and in your heart, in general rejoice in God and make a fool of yourself for God the way lovers have always made fools of themselves for the one they love.

A Quaker meeting, a pontifical High Mass, the family service at Zion Episcopal, a Holy Roller happening—unless there is an element of joy and foolishness in the proceedings, the time would be better spent doing something useful.

-Originally published in Wishful Thinking and later in Beyond Words  


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Word

IN HEBREW THE TERM DABAR means both "word" and "deed." Thus to say something is to do something. "I love you." "I hate you." "I forgive you." "I am afraid of you." Who knows what such words do, but whatever it is, it can never be undone. Something that lay hidden in the heart is irrevocably released through speech into time, is given substance and tossed like a stone into the pool of history, where the concentric rings lap out endlessly.

Words are power, essentially the power of creation. By my words I both discover and create who I am. By my words I elicit a word from you. Through our converse we create each other.

When God said, "Let there be light," there was light where before there was only darkness. When I say I love you, there is love where before there was only ambiguous silence. In a sense I do not love you first and then speak it, but only by speaking it give it reality.

"In the beginning was the Word," says John, meaning perhaps that before the beginning there was something like Silence: not the absence of sound, because there was no sound yet to be absent, but the absence of absence: nothing nothinged: everything. Then the Word. The Deed. The Beginning. The beginning in time of time. "The Word was with God, and the Word was God," says John. By uttering himself, God makes God heard and makes God hearers.

God never seems to weary of trying to get across to us. Word after word God tries in search of the right word. When the creation itself doesn't seem to say it right—sun, moon, stars, all of it—God tries flesh and blood.

God tried saying it in Noah, but Noah was a drinking man. God tried saying it in Abraham, but Abraham was a little too Mesopotamian with all those wives and whiskers. God tried Moses, but Moses himself was trying too hard; tried David, but David was too pretty for his own good. Toward the end of his rope, God tried saying it in John the Baptist with his locusts and honey and hellfire preaching, and you get the feeling that John might almost have worked except that he lacked something small but crucial like a sense of the ridiculous or a balanced diet.

So God tried once more. Jesus as the mot juste of God.

"The word became flesh," John said, of all flesh this flesh. Jesus as the Word made flesh means take it or leave it: in this life, death, life, God finally manages to say what God is and what human is. It means: just as your words have you in them—your breath, spirit, power, hiddenness—so Jesus has God in him.

-Originally published in Wishful Thinking and later in Beyond Words


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