Best Famous The Bible Poems
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The Problem
I LIKE a church; I like a cowl;
I love a prophet of the soul;
And on my heart monastic aisles
Fall like sweet strains or pensive smiles;
Yet not for all his faith can see 5
Would I that cowl¨¨d churchman be.
Why should the vest on him allure
Which I could not on me endure?
Not from a vain or shallow thought
His awful Jove young Phidias brought; 10
Never from lips of cunning fell
The thrilling Delphic oracle:
Out from the heart of nature rolled
The burdens of the Bible old;
The litanies of nations came 15
Like the volcano's tongue of flame
Up from the burning core below ¡ª
The canticles of love and woe;
The hand that rounded Peter's dome
And groined the aisles of Christian Rome 20
Wrought in a sad sincerity;
Himself from God he could not free;
He builded better than he knew;¡ª
The conscious stone to beauty grew.
Know'st thou what wove yon woodbird's nest 25
Of leaves and feathers from her breast?
Or how the fish outbuilt her shell
Painting with morn each annual cell?
Or how the sacred pine tree adds
To her old leaves new myriads? 30
Such and so grew these holy piles
Whilst love and terror laid the tiles.
Earth proudly wears the Parthenon
As the best gem upon her zone;
And Morning opes with haste her lids 35
To gaze upon the Pyramids;
O'er England's abbeys bends the sky
As on its friends with kindred eye;
For out of Thought's interior sphere
These wonders rose to upper air; 40
And Nature gladly gave them place
Adopted them into her race
And granted them an equal date
With Andes and with Ararat.
These temples grew as grows the grass; 45
Art might obey but not surpass.
The passive Master lent his hand
To the vast soul that o'er him planned;
And the same power that reared the shrine
Bestrode the tribes that knelt within. 50
Ever the fiery Pentecost
Girds with one flame the countless host
Trances the heart through chanting choirs
And through the priest the mind inspires.
The word unto the prophet spoken 55
Was writ on tables yet unbroken;
The word by seers or sibyls told
In groves of oak or fanes of gold
Still floats upon the morning wind
Still whispers to the willing mind. 60
One accent of the Holy Ghost
The heedless world hath never lost.
I know what say the fathers wise ¡ª
The Book itself before me lies ¡ª
Old Chrysostom best Augustine 65
And he who blent both in his line
The younger Golden Lips or mines
Taylor the Shakespeare of divines.
His words are music in my ear
I see his cowl¨¨d portrait dear; 70
And yet for all his faith could see
I would not this good bishop be.
|
Tranquillity
Oh if it were not for my wife
And family increase,
How gladly would I close my life
In monastery peace!
A sweet and scented isle I know
Where monks in muteness dwell,
And there in sereness I would go
And seek a cell.
On milk and oaten meal I'd live,
With carrot, kail and cheese;
The greens that tiny gardens give,
The bounty of the bees.
Then war might rage, I would not know,
Or knowing would not care:
No echo of a world of woe
Would irk me there.
And I would be forgotten too
As mankind I forgot;
Read Shakespeare and the Bible through,
And brood in quiet thought.
Content with birds and trees and flowers
In mellow age to find
'Mid monastery's holy hours
God's Peace of Mind.
|
The Ballad Of Salvation Bill
'Twas in the bleary middle of the hard-boiled Arctic night,
I was lonesome as a loon, so if you can,
Imagine my emotions of amazement and delight
When I bumped into that Missionary Man.
He was lying lost and dying in the moon's unholy leer,
And frozen from his toes to finger-tips'
The famished wolf-pack ringed him; but he didn't seem to fear,
As he pressed his ice-bond Bible to his lips.
'Twas the limit of my trap-line, with the cabin miles away,
And every step was like a stab of pain;
But I packed him like a baby, and I nursed him night and day,
Till I got him back to health and strength again.
So there we were, benighted in the shadow of the Pole,
And he might have proved a priceless little pard,
If he hadn't got to worrying about my blessed soul,
And a-quotin' me his Bible by the yard.
Now there was I, a husky guy, whose god was Nicotine,
With a "coffin-nail" a fixture in my mug;
I rolled them in the pages of a pulpwood magazine,
And hacked them with my jack-knife from the plug.
For, Oh to know the bliss and glow that good tobacco means,
Just live among the everlasting ice . . .
So judge my horror when I found my stock of magazines
Was chewed into a chowder by the mice.
A woeful week went by and not a single pill I had,
Me that would smoke my forty in a day;
I sighed, I swore, I strode the floor; I felt I would go mad:
The gospel-plugger watched me with dismay.
My brow was wet, my teeth were set, my nerves were rasping raw;
And yet that preacher couldn't understand:
So with despair I wrestled there - when suddenly I saw
The volume he was holding in his hand.
Then something snapped inside my brain, and with an evil start
The wolf-man in me woke to rabid rage.
"I saved your lousy life," says I; "so show you have a heart,
And tear me out a solitary page."
He shrank and shrivelled at my words; his face went pewter white;
'Twas just as if I'd handed him a blow:
And then . . . and then he seemed to swell, and grow to Heaven's height,
And in a voice that rang he answered: "No!"
I grabbed my loaded rifle and I jabbed it to his chest:
"Come on, you shrimp, give me that Book," says I.
Well sir, he was a parson, but he stacked up with the best,
And for grit I got to hand it to the guy.
"If I should let you desecrate this Holy Word," he said,
"My soul would be eternally accurst;
So go on, Bill, I'm ready. You can pump me full of lead
And take it, but - you've got to kill me first."
Now I'm no foul assassin, though I'm full of sinful ways,
And I knew right there the fellow had me beat;
For I felt a yellow mongrel in the glory of his gaze,
And I flung my foolish firearm at his feet,
Then wearily I turned away, and dropped upon my bunk,
And there I lay and blubbered like a kid.
"Forgive me, pard," says I at last, "for acting like a skunk,
But hide the blasted rifle..." Which he did.
And he also hid his Bible, which was maybe just as well,
For the sight of all that paper gave me pain;
And there were crimson moments when I felt I'd o to hell
To have a single cigarette again.
And so I lay day after day, and brooded dark and deep,
Until one night I thought I'd end it all;
Then rough I roused the preacher, where he stretched pretending sleep,
With his map of horror turned towards the wall.
"See here, my pious pal," says I, "I've stood it long enough...
Behold! I've mixed some strychnine in a cup;
Enough to kill a dozen men - believe me it's no bluff;
Now watch me, for I'm gonna drink it up.
You've seen me bludgeoned by despair through bitter days and nights,
And now you'll see me squirming as I die.
You're not to blame, you've played the game according to your lights...
But how would Christ have played it? - Well, good-bye..."
With that I raised the deadly drink and laid it to my lips,
But he was on me with a tiger-bound;
And as we locked and reeled and rocked with wild and wicked grips,
The poison cup went crashing to the ground.
"Don't do it, Bill," he madly shrieked. "Maybe I acted wrong.
See, here's my Bible - use it as you will;
But promise me - you'll read a little as you go along...
You do! Then take it, Brother; smoke your fill."
And so I did. I smoked and smoked from Genesis to Job,
And as I smoked I read each blessed word;
While in the shadow of his bunk I heard him sigh and sob,
And then . . . a most peculiar thing occurred.
I got to reading more and more, and smoking less and less,
Till just about the day his heart was broke,
Says I: "Here, take it back, me lad. I've had enough I guess.
Your paper makes a mighty rotten smoke."
So then and there with plea and prayer he wrestled for my soul,
And I was racked and ravaged by regrets.
But God was good, for lo! next day there came the police patrol,
With paper for a thousand cigarettes. . .
So now I'm called Salvation Bill; I teach the Living Law,
And Bally-hoo the Bible with the best;
And if a guy won't listen - why, I sock him on the jaw,
And preach the Gospel sitting on his chest.
|
Put Off the Wedding Five Times and Nobody Comes to It
(Handbook for Quarreling Lovers)I THOUGHT of offering you apothegms.
I might have said, “Dogs bark and the wind carries it away.”
I might have said, “He who would make a door of gold must knock a nail in every day.”
So easy, so easy it would have been to inaugurate a high impetuous moment for you to look on before the final farewells were spoken.
You who assumed the farewells in the manner of people buying newspapers and reading the headlines—and all peddlers of gossip who buttonhole each other and wag their heads saying, “Yes, I heard all about it last Wednesday.”
I considered several apothegms.
“There is no love but service,” of course, would only initiate a quarrel over who has served and how and when.
“Love stands against fire and flood and much bitterness,” would only initiate a second misunderstanding, and bickerings with lapses of silence.
What is there in the Bible to cover our case, or Shakespere? What poetry can help? Is there any left but Epictetus?
Since you have already chosen to interpret silence for language and silence for despair and silence for contempt and silence for all things but love,
Since you have already chosen to read ashes where God knows there was something else than ashes,
Since silence and ashes are two identical findings for your eyes and there are no apothegms worth handing out like a hung jury’s verdict for a record in our own hearts as well as the community at large,
I can only remember a Russian peasant who told me his grandfather warned him: If you ride too good a horse you will not take the straight road to town.
It will always come back to me in the blur of that hokku: The heart of a woman of thirty is like the red ball of the sun seen through a mist.
Or I will remember the witchery in the eyes of a girl at a barn dance one winter night in Illinois saying: Put off the wedding five times and nobody comes to it.
|
Saltbush Bill on the Patriarchs
Come all you little rouseabouts and climb upon my knee;
To-day, you see, is Christmas Day, and so it’s up to me
To give you some instruction like—a kind of Christmas tale—
So name your yarn, and off she goes. What, “Jonah and the Whale”?
Well, whales is sheep I’ve never shore; I’ve never been to sea,
So all them great Leviathans is mysteries to me;
But there’s a tale the Bible tells I fully understand,
About the time the Patriarchs were settling on the land.
Those Patriarchs of olden time, when all is said and done,
They lived the same as far-out men on many a Queensland run—
A lot of roving, droving men who drifted to and fro,
The same we did out Queensland way a score of years ago.
Now Isaac was a squatter man, and Jacob was his son,
And when the boy grew up, you see, he wearied of the run.
You know the way that boys grow up—there’s some that stick at home;
But any boy that’s worth his salt will roll his swag and roam.
So Jacob caught the roving fit and took the drovers’ track
To where his uncle had a run, beyond the outer back;
You see they made for out-back runs for room to stretch and grow,
The same we did out Queensland way a score of years ago.
Now, Jacob knew the ways of stock—that’s most uncommon clear—
For when he got to Laban’s Run, they made him overseer;
He didn’t ask a pound a week, but bargained for his pay
To take the roan and strawberry calves—the same we’d take to-day.
The duns and blacks and “Goulburn roans” (that’s brindles), coarse and hard,
He branded them with Laban’s brand, in Old Man Laban’s yard;
So, when he’d done the station work for close on seven year,
Why, all the choicest stock belonged to Laban’s overseer.
It’s often so with overseers—I’ve seen the same thing done
By many a Queensland overseer on many a Queensland run.
But when the mustering time came on old Laban acted straight,
And gave him country of his own outside the boundary gate.
He gave him stock, and offered him his daughter’s hand in troth;
And Jacob first he married one, and then he married both;
You see, they weren’t particular about a wife or so—
No more were we up Queensland way a score of years ago.
But when the stock were strong and fat with grass and lots of rain,
Then Jacob felt the call to take the homeward road again.
It’s strange in every creed and clime, no matter where you roam,
There comes a day when every man would like to make for home.
So off he set with sheep and goats, a mighty moving band,
To battle down the homeward track along the Overland—
It’s droving mixed-up mobs like that that makes men cut their throats.
I’ve travelled rams, which Lord forget, but never travelled goats.
But Jacob knew the ways of stock, for (so the story goes)
When battling through the Philistines—selectors, I suppose—
He thought he’d have to fight his way, an awkward sort of job;
So what did Old Man Jacob do? of course, he split the mob.
He sent the strong stock on ahead to battle out the way;
He couldn’t hurry lambing ewes—no more you could to-day—
And down the road, from run to run, his hand ’gainst every hand,
He moved that mighty mob of stock across the Overland.
The thing is made so clear and plain, so solid in and out,
There isn’t any room at all for any kind of doubt.
It’s just a plain straightforward tale—a tale that lets you know
The way they lived in Palestine three thousand years ago.
It’s strange to read it all to-day, the shifting of the stock;
You’d think you see the caravans that loaf behind the flock,
The little donkeys and the mules, the sheep that slowly spread,
And maybe Dan or Naphthali a-ridin’ on ahead.
The long, dry, dusty summer days, the smouldering fires at night;
The stir and bustle of the camp at break of morning light;
The little kids that skipped about, the camels’ dead-slow tramp—
I wish I’d done a week or two in Old Man Jacob’s camp!
But if I keep the narrer path, some day, perhaps, I’ll know
How Jacob bred them strawberry calves three thousand years ago.
|
The Congo: A Study of the Negro Race
I. THEIR BASIC SAVAGERY
Fat black bucks in a wine-barrel room,
Barrel-house kings, with feet unstable,
Sagged and reeled and pounded on the table,
A deep rolling bass.
Pounded on the table,
Beat an empty barrel with the handle of a broom,
Hard as they were able,
Boom, boom, BOOM,
With a silk umbrella and the handle of a broom,
Boomlay, boomlay, boomlay, BOOM.
THEN I had religion, THEN I had a vision.
I could not turn from their revel in derision.
THEN I SAW THE CONGO, CREEPING THROUGH THE BLACK,
More deliberate. Solemnly chanted.
CUTTING THROUGH THE FOREST WITH A GOLDEN TRACK.
Then along that riverbank
A thousand miles
Tattooed cannibals danced in files;
Then I heard the boom of the blood-lust song
And a thigh-bone beating on a tin-pan gong.
A rapidly piling climax of speed & racket.
And "BLOOD" screamed the whistles and the fifes of the warriors,
"BLOOD" screamed the skull-faced, lean witch-doctors,
"Whirl ye the deadly voo-doo rattle,
Harry the uplands,
Steal all the cattle,
Rattle-rattle, rattle-rattle,
Bing.
Boomlay, boomlay, boomlay, BOOM,"
A roaring, epic, rag-time tune
With a philosophic pause.
From the mouth of the Congo
To the Mountains of the Moon.
Death is an Elephant,
Torch-eyed and horrible,
Shrilly and with a heavily accented metre.
Foam-flanked and terrible.
BOOM, steal the pygmies,
BOOM, kill the Arabs,
BOOM, kill the white men,
HOO, HOO, HOO.
Listen to the yell of Leopold's ghost
Like the wind in the chimney.
Burning in Hell for his hand-maimed host.
Hear how the demons chuckle and yell
Cutting his hands off, down in Hell.
Listen to the creepy proclamation,
Blown through the lairs of the forest-nation,
Blown past the white-ants' hill of clay,
Blown past the marsh where the butterflies play: --
"Be careful what you do,
Or Mumbo-Jumbo, God of the Congo,
All the "O" sounds very golden. Heavy accents very heavy. Light accents very light. Last line whispered.
And all of the other
Gods of the Congo,
Mumbo-Jumbo will hoo-doo you,
Mumbo-Jumbo will hoo-doo you,
Mumbo-Jumbo will hoo-doo you."
II. THEIR IRREPRESSIBLE HIGH SPIRITS
Wild crap-shooters with a whoop and a call
Rather shrill and high.
Danced the juba in their gambling-hall
And laughed fit to kill, and shook the town,
And guyed the policemen and laughed them down
With a boomlay, boomlay, boomlay, BOOM.
THEN I SAW THE CONGO, CREEPING THROUGH THE BLACK,
Read exactly as in first section.
CUTTING THROUGH THE FOREST WITH A GOLDEN TRACK.
A negro fairyland swung into view,
Lay emphasis on the delicate ideas. Keep as light-footed as possible.
A minstrel river
Where dreams come true.
The ebony palace soared on high
Through the blossoming trees to the evening sky.
The inlaid porches and casements shone
With gold and ivory and elephant-bone.
And the black crowd laughed till their sides were sore
At the baboon butler in the agate door,
And the well-known tunes of the parrot band
That trilled on the bushes of that magic land.
A troupe of skull-faced witch-men came
With pomposity.
Through the agate doorway in suits of flame,
Yea, long-tailed coats with a gold-leaf crust
And hats that were covered with diamond-dust.
And the crowd in the court gave a whoop and a call
And danced the juba from wall to wall.
But the witch-men suddenly stilled the throng
With a great deliberation & ghostliness.
With a stern cold glare, and a stern old song: --
"Mumbo-Jumbo will hoo-doo you." ...
Just then from the doorway, as fat as shotes,
With overwhelming assurance, good cheer, and pomp.
Came the cake-walk princes in their long red coats,
Canes with a brilliant lacquer shine,
And tall silk hats that were red as wine.
And they pranced with their butterfly partners there,
With growing speed and sharply marked dance-rhythm
Coal-black maidens with pearls in their hair,
Knee-skirts trimmed with the jassamine sweet,
And bells on their ankles and little black-feet.
And the couples railed at the chant and the frown
Of the witch-men lean, and laughed them down.
(O rare was the revel, and well worth while
That made those glowering witch-men smile.)
The cake-walk royalty then began
To walk for a cake that was tall as a man
To the tune of "Boomlay, boomlay, BOOM,"
While the witch-men laughed, with a sinister air,
With a touch of negro dialect, and as rapidly as possible toward the end.
And sang with the scalawags prancing there: --
"Walk with care, walk with care,
Or Mumbo-Jumbo, God of the Congo,
And all the other
Gods of the Congo,
Mumbo-Jumbo will hoo-doo you.
Beware, beware, walk with care,
Boomlay, boomlay, boomlay, boom.
Boomlay, boomlay, boomlay, boom.
Boomlay, boomlay, boomlay, boom.
Boomlay, boomlay, boomlay,
BOOM."
Oh rare was the revel, and well worth while
Slow philosophic calm.
That made those glowering witch-men smile.
III. THE HOPE OF THEIR RELIGION
A good old negro in the slums of the town
Heavy bass. With a literal imitation of camp-meeting racket, and trance.
Preached at a sister for her velvet gown.
Howled at a brother for his low-down ways,
His prowling, guzzling, sneak-thief days.
Beat on the Bible till he wore it out
Starting the jubilee revival shout.
And some had visions, as they stood on chairs,
And sang of Jacob, and the golden stairs,
And they all repented, a thousand strong
From their stupor and savagery and sin and wrong
And slammed with their hymn books till they shook the room
With "glory, glory, glory,"
And "Boom, boom, BOOM."
THEN I SAW THE CONGO, CREEPING THROUGH THE BLACK,
Exactly as in the first section. Begin with terror and power, end with joy.
CUTTING THROUGH THE FOREST WITH A GOLDEN TRACK.
And the gray sky opened like a new-rent veil
And showed the Apostles with their coats of mail.
In bright white steel they were seated round
And their fire-eyes watched where the Congo wound.
And the twelve Apostles, from their thrones on high
Thrilled all the forest with their heavenly cry: --
"Mumbo-Jumbo will die in the jungle;
Sung to the tune of "Hark, ten thousand harps and voices."
Never again will he hoo-doo you,
Never again will he hoo-doo you."
Then along that river, a thousand miles
With growing deliberation and joy.
The vine-snared trees fell down in files.
Pioneer angels cleared the way
For a Congo paradise, for babes at play,
For sacred capitals, for temples clean.
Gone were the skull-faced witch-men lean.
There, where the wild ghost-gods had wailed
In a rather high key -- as delicately as possible.
A million boats of the angels sailed
With oars of silver, and prows of blue
And silken pennants that the sun shone through.
'Twas a land transfigured, 'twas a new creation.
Oh, a singing wind swept the negro nation
And on through the backwoods clearing flew: --
"Mumbo-Jumbo is dead in the jungle.
To the tune of "Hark, ten thousand harps and voices."
Never again will he hoo-doo you.
Never again will he hoo-doo you.
Redeemed were the forests, the beasts and the men,
And only the vulture dared again
By the far, lone mountains of the moon
To cry, in the silence, the Congo tune: --
"Mumbo-Jumbo will hoo-doo you,
Dying down into a penetrating, terrified whisper.
"Mumbo-Jumbo will hoo-doo you.
Mumbo ... Jumbo ... will ... hoo-doo ... you."
|
Temporary Poem Of My Time
Hebrew writing and Arabic writing go from east to west,
Latin writing, from west to east.
Languages are like cats:
You must not stroke their hair the wrong way.
The clouds come from the sea, the hot wind from the desert,
The trees bend in the wind,
And stones fly from all four winds,
Into all four winds. They throw stones,
Throw this land, one at the other,
But the land always falls back to the land.
They throw the land, want to get rid of it.
Its stones, its soil, but you can't get rid of it.
They throw stones, throw stones at me
In 1936, 1938, 1948, 1988,
Semites throw at Semites and anti-Semites at anti-Semites,
Evil men throw and just men throw,
Sinners throw and tempters throw,
Geologists throw and theologists throw,
Archaelogists throw and archhooligans throw,
Kidneys throw stones and gall bladders throw,
Head stones and forehead stones and the heart of a stone,
Stones shaped like a screaming mouth
And stones fitting your eyes
Like a pair of glasses,
The past throws stones at the future,
And all of them fall on the present.
Weeping stones and laughing gravel stones,
Even God in the Bible threw stones,
Even the Urim and Tumim were thrown
And got stuck in the beastplate of justice,
And Herod threw stones and what came out was a Temple.
Oh, the poem of stone sadness
Oh, the poem thrown on the stones
Oh, the poem of thrown stones.
Is there in this land
A stone that was never thrown
And never built and never overturned
And never uncovered and never discovered
And never screamed from a wall and never discarded by the builders
And never closed on top of a grave and never lay under lovers
And never turned into a cornerstone?
Please do not throw any more stones,
You are moving the land,
The holy, whole, open land,
You are moving it to the sea
And the sea doesn't want it
The sea says, not in me.
Please throw little stones,
Throw snail fossils, throw gravel,
Justice or injustice from the quarries of Migdal Tsedek,
Throw soft stones, throw sweet clods,
Throw limestone, throw clay,
Throw sand of the seashore,
Throw dust of the desert, throw rust,
Throw soil, throw wind,
Throw air, throw nothing
Until your hands are weary
And the war is weary
And even peace will be weary and will be.
|
Girl In A Miniskirt Reading The Bible Outside My Window
Sunday, I am eating a
grapefruit, church is over at the Russian
Orthadox to the
west.
she is dark
of Eastern descent,
large brown eyes look up from the Bible
then down. a small red and black
Bible, and as she reads
her legs keep moving, moving,
she is doing a slow rythmic dance
reading the Bible. . .
long gold earrings;
2 gold bracelets on each arm,
and it's a mini-suit, I suppose,
the cloth hugs her body,
the lightest of tans is that cloth,
she twists this way and that,
long yellow legs warm in the sun. . .
there is no escaping her being
there is no desire to. . .
my radio is playing symphonic music
that she cannot hear
but her movements coincide exactly
to the rythms of the
symphony. . .
she is dark, she is dark
she is reading about God.
I am God.
|
Diary of a Church Mouse
Here among long-discarded cassocks,
Damp stools, and half-split open hassocks,
Here where the vicar never looks
I nibble through old service books.
Lean and alone I spend my days
Behind this Church of England baize.
I share my dark forgotten room
With two oil-lamps and half a broom.
The cleaner never bothers me,
So here I eat my frugal tea.
My bread is sawdust mixed with straw;
My jam is polish for the floor.
Christmas and Easter may be feasts
For congregations and for priests,
And so may Whitsun. All the same,
They do not fill my meagre frame.
For me the only feast at all
Is Autumn's Harvest Festival,
When I can satisfy my want
With ears of corn around the font.
I climb the eagle's brazen head
To burrow through a loaf of bread.
I scramble up the pulpit stair
And gnaw the marrows hanging there.
It is enjoyable to taste
These items ere they go to waste,
But how annoying when one finds
That other mice with pagan minds
Come into church my food to share
Who have no proper business there.
Two field mice who have no desire
To be baptized, invade the choir.
A large and most unfriendly rat
Comes in to see what we are at.
He says he thinks there is no God
And yet he comes ... it's rather odd.
This year he stole a sheaf of wheat
(It screened our special preacher's seat),
And prosperous mice from fields away
Come in to hear our organ play,
And under cover of its notes
Ate through the altar's sheaf of oats.
A Low Church mouse, who thinks that I
Am too papistical, and High,
Yet somehow doesn't think it wrong
To munch through Harvest Evensong,
While I, who starve the whole year through,
Must share my food with rodents who
Except at this time of the year
Not once inside the church appear.
Within the human world I know
Such goings-on could not be so,
For human beings only do
What their religion tells them to.
They read the Bible every day
And always, night and morning, pray,
And just like me, the good church mouse,
Worship each week in God's own house,
But all the same it's strange to me
How very full the church can be
With people I don't see at all
Except at Harvest Festival.
|
At The Smithville Methodist Church
It was supposed to be Arts & Crafts for a week,
but when she came home
with the "Jesus Saves" button, we knew what art
was up, what ancient craft.
She liked her little friends. She liked the songs
they sang when they weren't
twisting and folding paper into dolls.
What could be so bad?
Jesus had been a good man, and putting faith
in good men was what
we had to do to stay this side of cynicism,
that other sadness.
OK, we said, One week. But when she came home
singing "Jesus loves me,
the Bible tells me so," it was time to talk.
Could we say Jesus
doesn't love you? Could I tell her the Bible
is a great book certain people use
to make you feel bad? We sent her back
without a word.
It had been so long since we believed, so long
since we needed Jesus
as our nemesis and friend, that we thought he was
sufficiently dead,
that our children would think of him like Lincoln
or Thomas Jefferson.
Soon it became clear to us: you can't teach disbelief
to a child,
only wonderful stories, and we hadn't a story
nearly as good.
On parents' night there were the Arts & Crafts
all spread out
like appetizers. Then we took our seats
in the church
and the children sang a song about the Ark,
and Hallelujah
and one in which they had to jump up and down
for Jesus.
I can't remember ever feeling so uncertain
about what's comic, what's serious.
Evolution is magical but devoid of heroes.
You can't say to your child
"Evolution loves you." The story stinks
of extinction and nothing
exciting happens for centuries. I didn't have
a wonderful story for my child
and she was beaming. All the way home in the car
she sang the songs,
occasionally standing up for Jesus.
There was nothing to do
but drive, ride it out, sing along
in silence.
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