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lenten journal: un-discovered

One of the stories I have repeated often (and I have a lot of stories I have repeated) is that when my father died one of the first things that crossed my mind was to call those I knew whose fathers had died before mine and say, “I’m sorry. I meant well in what I said to you, but I had no idea how this really felt.” I began to make a distinction between learning and discovering that has stayed with me. This is part of what I wrote in The Color of Together:

Though what I was feeling was unfamiliar, the books I read and the conversations I had made me realize I was walking well-travelled roads, which was both comforting and disquieting. I had landed on populated shores. I had not discovered anything new.

Like many of us, as a kid I was told that in 1492 Columbus sailed the ocean blue and discovered America. He may have made the voyage, and even found a land that was not on his map, but the verb is wrong. He did not find a place that no one else had seen; he landed on a populated shore. He landed in the middle of someone else’s story. He set foot where people had lived for generations, where cultures and kingdoms had already come and gone. He learned. He found, perhaps. He became aware of, he explored. He condescended. But he didn’t discover a thing.

Neither have I, other than to say in the course of my life I have discovered some things about myself, though most of those were already apparent to people around me, so even here my choice of verb is tenuous. More often than not, I feel like Mark, Ray Kinsella’s brother-in-law in the movie Field of Dreams, who was fiercely opposed to Ray’s plowing under his corn to build the baseball diamond on his farm until he saw Doc Graham step off the field to save his niece’s life. All of a sudden, where he had once seen nothing but an empty ball field, he saw a diamond teeming with players.

In researching the book, I even came across a song written by a teacher named Nancy Schimmel who rewrote the 1492 I learned in school to drive the point home:

In fourteen hundred ninety-two
Columbus sailed the ocean blue,
He didn’t know what he thought he knew
And someone was already here.

Columbus knew the world was round
So he looked for the East while westward bound,
But he didn’t find what he thought he found
And someone was already here.

The Inuit and Cherokee,
The Aztec and Menominee,
The Onondaga and the Cree;
Columbus sailed across the sea,
But someone was already here.

It isn’t like it was empty space,
Tainos met him face to face.
Could anyone discover the place
When someone was already here?

So tell me, who discovered what?
He thought he was in a different spot.
Columbus was lost, the Tainos were not;
They were already here.

The word discover has been on my mind over the past few weeks as I have been reading books on the new cosmology and quantum theology, mostly because of how little it is used. Scientists talk more about what they have learned, rather than what they have discovered because they know they are finding things that have been there all along.

Tonight, I looked it up in the etymological dictionary and here’s what I learned:

discover (v.)
c. 1300, discoveren, “divulge, reveal, disclose, expose, lay open to view, betray (someone’s secrets),” senses now obsolete, from stem of Old French descovrir “uncover, unroof, unveil, reveal, betray,” from Medieval Latin discooperire, from Latin dis- “opposite of” (see dis-) + cooperire “to cover up, cover over, overwhelm, bury” (see cover (v.)).

At first with a sense of betrayal or malicious exposure (discoverer originally meant “informant”). Also in Middle English used in literal senses, such as “to remove” (one’s hat, the roof from a building). The meaning “to obtain the first knowledge or sight of what was before not known,” the main modern sense, is by 1550s.

The “main modern sense of the word” came about during the age of European colonization. Perhaps the etymological dictionary is wrong to say the sense of the word that is more nefarious is now obsolete. Columbus claim of discovering the Caribbean rests on his dehumanizing choice to not see the people who were standing right in front of him, just as other colonists did in Africa, India, and South America. Discover carried a sense of ownership: finders keepers. The losers were the ones who had been there all along.

I get that “to obtain the first knowledge or sight of what was before not known” does not necessarily mean the person doing it has an evil intent, but I do think it is an invitation to arrogance, which leads to a sense of ownership, and that heads down a damaging road.

To say it more simply, just because it is new to me does not mean it’s new.

On the other hand, to say I learned something implies relationship, because I had to be taught. Even an awareness that comes when I am sitting alone in my office or riding in my car or taking my morning shower (please–someone create a waterproof note board so I can write down the ideas that come when I have soap in my eyes) was planted by something I read or saw or heard.

I’m not sure why I landed on this when I sat down to write, other than–because of my reading–these have been days rich with connections and understandings that are new to me even though they are not new. And as scientists come to fresh understandings about the universe, they have learned that what they have been able to verify was already at the heart of indigenous spirituality going back for centuries.

Once again, someone was already there, but this time they are not invisible.

in twenty-two hundred and twenty two
when milty read physics and cosmology too
he learned from thinkers and questioners who
knew that someone was already there

Peace,
Milton

lenten journal: jazz funeral

Palm Sunday is a day full of contradictions to me, particularly in the way we observe it as Jesus’ triumphal entry, because I don’t think triumph was a central word in Jesus’ vocabulary. As I read the story again this year, preparing to preach, I saw something I had not seen before, and that was the connection of his ride into town with the parable he told just before he climbed on the colt. Here’s my sermon.

_________________________________

Did you notice the way our passage began this morning?

After he had said all this . . .

Once again, we are picking up in the middle of the story and trying to figure out what is going on. Let me give you a quick rundown.

For the better part of six chapters, Jesus has been telling parables to describe how God works in the world and, correspondingly, how God is calling us to do the same. Along the way, a couple of healing stories are thrown in. The beginning of the chapter we read this morning–Luke 19–starts with Jesus’ encounter with Zacchaeus, the tax collector who climbed a tree to see Jesus and then Jesus not only talked to him but invited himself to dinner at Zacchaeus’ house. Then Luke moves to another parable about a rich man who was leaving to go take control of another country (that didn’t want him to take control, but he was going to anyway). He called three of his servants and put each of them in charge of some money: one got ten minas (one mina was about three months wages, so two and a half years of salary), one got five minas, and one got one. He didn’t give them the money as a gift; he wanted them to keep his business going while he tried to pull of his hostile takeover. He also didn’t give much in the way of instruction other than to continue doing business with what they had. When he returned–after successfully forcing himself into power in the other country–he called them in to give account for their work.

The one with ten made ten more, and the master rewarded him by giving him more responsibility, though I’m not sure it was much of a reward. The one with five made five, and was also rewarded in the same manner. The one who was given the least amount, a single mina, returned it telling his master that he was scared of losing the money so he just hid it so he could return in unscathed.  The rich man took his mina and gave it to the one who had ten and then said he wanted the people who had fought against him in the other country brought in and executed in front of him.

And after Jesus finished that uplifting parable—without explaining it–he told his disciples to go into town (which was Bethany where he had raised Lazarus from the dead and where Mary had poured perfume on his feet) and get the colt they would find tied to a tree, which they did. Then they put their cloaks on the back of the colt and helped Jesus up on its back and they began the trek down through the Kidron Valley to the gates of Jerusalem, about a mile and three quarters.

Did you get that? Jesus’ ride didn’t take place in the city of Jerusalem. I have missed that detail before now. He was still outside the walls.

The road from Bethany to Jerusalem winds down from the Mount of Olives past the Garden of Gethsemane and then winds through a cemetery–an ancient burial ground that predated Jesus, which means the people who lined the path to see him were standing in a graveyard waving branches throwing their cloaks in front of him. It was more akin to a New Orleans jazz funeral than a triumphant parade.

With that image in mind, Iet’s go back to the parable Jesus told before he got on the horse.

As Jesus was preparing to go into Jerusalem for what he was pretty sure was the last time because the unwanted oppressive Roman government had grown weary of his impact, he told a parable about an unwanted ruler who was only concerned with getting more for himself.

I know–to our American ears, so trained to listen for anything that supports the Protestant Work Ethic and the American Dream, it’s easy to hear this as a story about how hard work pays off. But it doesn’t. Not in this story. The rich man gave the servants money to invest for him, not for themselves. They were running his business, not profit sharing. He didn’t give the mina from the man who had hidden it to the one who had doubled his ten as a reward; he gave it to him because he was better at making money. And he didn’t punish the servant who just held on to the money, or at least not in the parable. He hears about his investments and then decides he wants to see the people who resisted his takeover executed right in front of him. This was a wicked, evil, mean, and nasty man.

He is not a symbol for God in the parable, and we are not the servants in this story. Everyone in the parable loses at the hands of the unwelcome and unjust ruler who found a way to crush everyone.

And after this parable about the damage of unbridled greed and power, Jesus got on a colt to ride to Jerusalem–but not because he thought he was going to be the conqueror.

The ride down through the cemetery and into Jerusalem was not triumphant. We have named it that because we, like many of those lining his path, keep hoping God is going to start making things go our way so we can be the ones in power, but Jesus knew better. He knew he was going to lose, just like everyone in the parable did, and he went anyway.

He knew that triumph and power would not have the last word. When some around him said he ought to tell his followers to keep it down with the hosannas, perhaps another way of saying, “Pipe down or you’re going to get in trouble,” Jesus said, if the people quit singing the rocks will cry out, which is another way of saying love is the last and strongest word–but not just in a “someday” sense.

One of the sayings I love is “Love wins in the end; if love hasn’t won yet, it’s not the end.” I trust that is true, but I also think love is not something we have to wait for. In the past few decades, we have learned a great deal about the universe that we are a part of. We’ve learned that trees talk to each other and feed and care for each other, sometimes over great distances. Scientists have found forests are best seen as one large organism rather than a bunch of individual trees. They share nutrients, support those who are sick; they take care of each other.

Instead of thinking matter is made of particles, scientists have learned that everything is made of energy–of spirit if you will. And again, they are finding that everything is connected. Relationship is the foundational building block of the universe at every level. Like the forests, we are one big organism built to take care of one another. Some scientists and theologians even say it this way: love is the fundamental force in the cosmos. Hold that thought for a moment and listen to the words of Paul:

Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. Love never ends.

This morning as we gather, Russia is still mercilessly attacking Ukraine–and that is not the only spot in the world where people are being brutalized by power and wealth, its’ just the one we have chosen to notice. Our country is a war zone of its own. We have become incapable of most any kind of compassionate communication. We are broken, but we keep acting like we’re not, as though that will somehow make it okay. To say we have much in common with those waving branches in the graveyard is an understatement.

The trajectory of the week ahead as we follow Jesus into Jerusalem means this sermon doesn’t have a happy ending. Jesus is going to die. The men around him will all run away. The women will stay. And all of them will lose, just like the folks in the parable. As I have said a couple of times this Lenten season, resurrection requires death. We are not marking a triumphal entry today, we are a part of a funeral procession, and–not but–if we listen close, we can hear the rocks are singing and the trees talking and the cosmos humming because

Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. Love never ends.

One more time: Love never ends. Amen.

disco chip cookies

Yesterday I got a text from a church friend asking if was home because she had something to drop off. When she came by, she handed me two packages of Disco Chips, self-described as “semi-sweet morsels and edible glitter morsels.” The folks at Nestle have had too much time on their hands during the pandemic. The part of the story I love best is she said she saw them and bought a package and then, when she got home, she thought, “I should have gotten some for Milton,” and she went back to the store and did just that.

Bob Marley is right: everything’s gonna be alright.

Her gesture of love set two of my rules for living into motion. One is when someone gives you something to cook, you cook. The second is the recipes on packages and boxes are not filler; they are good recipes. I came back in the house, read the recipe on the back, set the butter out to warm up while I finished my workday and then made Disco Cookies by the instructions on the package. (Well, sort of. )

I also learned something. When I make regular chocolate chip cookies (Acoustic Chip Cookies?), I mix the chips in the dough. For these cookies, the instructions were to make and scoop the batter and then press the dough balls into the chips so they all sat on top of the cookie. I suppose that is so the glitter doesn’t get lost on the inside. It was a new technique to me and it worked well.

Here is my version of Disco Chip Cookies.

2 1/4 cups all purpose flour (315 grams)
2/3 cup unsweetened cocoa powder
1 tsp baking soda
1 tsp salt
1 cup unsalted butter (2 sticks room temperature)
1 1/2 cups brown sugar
2 large eggs
2 pkgs. Nestle Disco Chips (11 oz.)
sea salt for sprinkling

Preheat the oven to 350°. Line two baking sheets with parchment paper.

Combine flour, cocoa powder, baking soda, and salt in a bowl. Whisk together is it is well mixed.

In a stand mixer, beat the butter and brown sugar together until creamy. I let the mixer run for 8-10 minutes because I think it makes a difference in the quality of the cookie. Add the eggs and mix until well combined. Add flour mixture and mix until everything is incorporated.

Pour the chips into a large bowl. Scoop the batter into balls (about two dozen, using a 2 oz. scoop). Press the balls into the chips so the tops are well covered and the chips are stuck to the dough. Sprinkle with the sea salt. (You can leave this last step out if you want a sweet cookie, but we like the contrast.)

Bake for 9-11 minutes. Let cool and then enjoy.

Well you can tell by the way I use my scoop . . .

Peace,
Milton

lenten journal: play ball

play ball

I served a church outside of Boston
back when a curse was still a curse
and every year before Opening Day
Wally would stand and read aloud

Time, like an ever-rolling stream,
Bears all its sons away;
They fly forgotten, as a dream
Dies at the opening day.

he crossed my mind today as the Sox
came up short in the bottom of the 11th
note to self– write your opening
day poem before the game begins

maybe hope comes easier when
you don’t know the score or maybe not
truth is next year rarely comes through
this year is the one worth living

even when a dying quail sends their
runner home and ends our chances
we only have 161 more times to
send our dreams back out there

I love a game I never played
because it’s about making errors
and going home about believing
this could be our year so*

(*now go back and read the title)

Peace,
Milton

lenten journal: this is not your fault

it’s not your fault

a friend who grew up
in an abusive home
recalls a moment in
a mall store when
she was young

and her mother
was berating her
and a stranger
knelt down and
looked her in the eye

“this is not your fault”

she said and then
life went on
but the little girl
was not the same
she knew better

as holy week nears
and we make our
way to the cross
I have to fight
through the voices

telling me and you
that Jesus had to die
because of us
and I want to kneel
down and say

“this is not your fault”

the story is not
about our shame
guilt or payback
we belong to God
just as we are

Peace,
Milton

 

lenten journal: tattooed

I have three tattoos.

The first one is the simplest: a semi-colon. It rests on the front side of my right arm. When I learned about Project Semi-Colon and the idea that depression is not the end of the sentence, I punctuated my life with there mark. The third one is on the inside of the same arm. It is the word courage in black with a teal period at the end of the word. I got it the week that our foster daughter started chemo as a statement of solidarity. She and the tattoo are both doing well.

The second one is a line from my favorite Guy Clark song–my personal national anthem–“The Cape,” which tells the story of a little boy who keeps climbing up on the garage convinced that he can fly. The chorus says,

he’s one of those who knows that life is just a leap of faith
close your eyes hold your breath and always trust your cape.

I wish I had gotten it in larger letters because they kind of run together at times, but I know what they say.

Some songs are like tattoos, the ink of the lyric drilled into your heart by the melody or the beat or the way the song found you, leaving an indelible work of art that transcends and transports.

Diane Ziegler’s “You Will Get Your Due” is one of my tattoo songs. I bought the record when it came out in 1995. I had no idea who she was or that the song even existed. I was struggling with my yet unnamed depression, finishing my MA in English so I could get my teaching certificate (while I was teaching full time) and wishing I could be a writer. My fortieth birthday was in sight, but not much seemed within reach. And she sang,

there’s a man that I don’t know well
but I’ve seen the way he cast his spell
straight across a room until the people had to listen
he was singing from a quiet place
and you could only hear the faintest trace
that he wonders if he’ll ever taste the kiss of recognition

you will get your due
you will get your due
believe that there is so much more
even if it’s not right here at your door
you will get your due

I want to call him friend
because I love the way he works that pen
and spinning stories seems to be his true devotion
but he says he’s gonna pack it in
because he doesn’t see it rolling in
he thinks that ship is somewhere lost out on the ocean

you will get your due
you will get your due
believe that there is so much more
even if it’s not right here at your door
and you will get your due

I know you want to leave it behind
but it’s all there in your mind
and you can no more stop the songs
than stop your breathing
I can’t tell you how it’s gonna end
I know the lucky ones sometimes win
but not before they’ve paid a price
for all their dreaming

you will get your due
you will get your due
believe that there is so much more
even if it’s not right here at your door
and you will get your due

I wrote a couple of weeks ago about wisdom offered by a friend who said we either choose our losses or we lose our choices. On a day when I set some losses in motion in hopes of creating choices, I have spent some time both looking at and listening to my tattoos, reminding myself that the story is not over, that courage is quotidian, and I will get my due. And as I think about life in these months after my sixty-fifth birthday, I’m grateful that the kid in “The Cape” grows up:

he’s old and gray with a flour sack cape tied all around his head
still climbing up on the garage and he will be till he’s dead
all these years the people said he’s acting like a kid
he did not know he could not fly and so he did

I know I haven’t given many details. Those will follow soon. For now, if you see someone on the garage, it’s just me.

Peace,
Milton

lenten journal: vigil

vigil

what difference does it make
if we all stand still together
or fill up a room to hear others
tell stories of love and loss

one woman in town is baking
Ukrainian bread to raise
money to help refugees and
hospitals one loaf at a time

how can a hundred bucks
stop a tank across the ocean
as the room listened a little
girl stood next to me in a

flowered headdress looking
down at a her red boots
her brother turned his
electric candle off and on

as speakers spoke words
I could not understand
because my hearing aids
are loaners I could only sit

and imagine a room in
Poland perhaps filled with
refugees waiting to hear
words that might matter

or standing in line for food
I imagine a little girl in
that room as well without
flowers or red boots

and tonight I am thinking of
her because someone asked
me to sit still and listen as
if that makes a difference

Peace,
Milton

lenten journal: the scent of a funeral

The way the story unfolds in John’s gospel, I think the disciples got increasingly nervous every time Jesus went to Jerusalem because each trip seemed to up the ante, as far as those in power were concerned. As long as he stayed in Galilee, the crowds didn’t matter so much. But when he came to Jerusalem he was right in the face of those intent on control and oppression. They couldn’t ignore him. It also appears that most all of them were beginning to realize that things were escalating, as far as the official response to Jesus’ words and actions. I mean, he had always talked about dying, but it began to feel more real. In John 11, the chapter just before our passage for today, Jesus gets word that his friend Lazarus had died and decides to go to Bethany, which is walking distance from Jerusalem, and Thomas says to the other disciples, “Let us also go, that we may die with him.”

Death was in the air.

As I mentioned, Jesus had been in Bethany–at this same house that belonged to his friends Mary, Martha, and Lazarus–because Lazarus had died. Actually, the sisters sent word that their brother was sick, but by the time Jesus go there he had already been buried. When Jesus asked them to open the tomb, they were quick to say, “He’s been in there four days; he is going to stink!” (This is one of the places I still love the King James Version: “He stinketh!”) But Jesus was undaunted. He called Lazarus by name and Lazarus walked out of the tomb, still wrapped in the cloth they used to cover bodies.

The incident created publicity, which set the authorities on edge, so Jesus and the disciples left town for a while (we don’t know how long), but the next thing it says in the gospel is that it was time for Passover, so they returned to Bethany so they were close to all that was going on in Jerusalem. This time Mary, Martha, and Lazarus hosted a dinner for him and the disciples. Based on this and other stories, their house must have been known as a place of hospitality because they seemed to always have a crowd gathered there.

We might even assume the last time a crowd was there was when Jesus called Lazarus back to life. Several commentators I read this week noted that if Lazarus had been in the tomb for four days he would have already started to decompose and there is nothing in the story that alludes to Jesus healing those scars, so he would have looked like he had been, well, to hell and back.

As I said, death was in the air.

In the middle of it all, Mary came in with a big clay jar of perfume, broke it open, and washed Jesus’ feet in it. The Roman measure used means she poured about twelve ounces of perfume on his feet. To say the smell went everywhere would be an understatement. It brings to mind the lesson I had to learn as a teenager about how much cologne it took to make me smell good. And then she let her hair down and used it like a towel to wipe his feet, which means that she probably carried that aroma for several days after this happened.

My guess is the room got quiet as people caught wind of the perfume and began to realize what was happening. Then Judas critiqued the whole scene by saying she would have done better to spend the money feeding poor people than pouring a Costco-sized bottle of perfume on Jesus’ feet, and Jesus responds by saying, “You always have the poor with you, but you do not always have me.”

In the next verse, John moves on to people gathering palms to wave at Jesus as he entered Jerusalem. He doesn’t wrap up the story or tell us what anyone else said, he just moves on.

On the surface, Jesus’ words sound almost callous, as though he is saying, “You can help poor people any day you want,” but there’s more going on here. Those gathered would have been familiar with Deuteronomy 15, which talks about the year of jubilee when all debts were forgiven–every seven years. God said, “Since there will never cease to be some in need on the earth, I therefore command you, ‘Open your hand to the poor and needy neighbor in your land.’”

Jesus was saying the two expressions of compassion were not mutually exclusive. Generosity is not an either-or proposition, but a pervasive way of life. Extravagance is God’s calling card. What Mary did resonated with the three hundred bottles of wine Jesus made from water for the wedding, or the parable the four hundred cups of flour that were transformed by the yeast that Jesus told to illustrate the extravagance of God’s presence, or the prodigal love of the father we saw in last week’s parable of the two lost sons.

Mary got it. The proper way might have been to wash Jesus’ feet and then put a light rub of perfume on them afterwards, but she poured it all over him and her. Evidence of her compassion ran across the floor and got on everyone’s sandals. The aroma filled everyone’s nostrils. She had prepared herself to respond to the moment when she saw the chance.

To celebrate her eighty-fifth birthday this year, Rachel, my mother-in-law, decided to put together bags to hand out to those experiencing homelessness. As she and Ginger planned what to do, they thought about more than handing out a bottle of water or a snack. They really thought about things people need. They got some large Ziplock bags and filled them with granola bars and other healthy snacks, but also a wash cloth, a pair of socks, toothbrush and toothpaste, and a bottle of Gatorade.

Thursday, I was coming out of the Big Y parking lot and a man was standing at the traffic light holding a cardboard sign. Because of Rachel’s preparation and compassion, I had something to offer him. I was ready for the moment.

What Judas was talking about was hypothetical: “Well you know what you could have done . . .” To follow his logic means that neither Jesus nor the poor people around them would have been taken care of.

One other things strikes me in this story. Our passage this morning was the first twelve verses of John 12. The first twelve verses of chapter 13 are John’s account of Jesus’ last night with his disciples before his execution. Instead of the last supper, John says that Jesus got up from the table, much like Mary had done a few nights before, wrapped a towel around his waist, and washed the feet of his disciples–even Judas; and then he asked, “Do you know what I have done to you?”

Mary’s actions did more than just make Jesus cared for, more than foreshadow his death. We have no idea how much Jesus had that last evening planned out, but I wonder if what she did affected how he thought about the ways he would show his love for his followers that last night as, once again, the smell of death was in the air.

We seem to end up here each week, reminding each other that life is temporary and death is sure. At the start of Lent we talked about “practicing resurrection” as our theme for the season, and the reality is resurrection requires death. We can’t have one without the other.

One of the benedictions I have heard often in UCC services is attributed to a French philosopher named Henri-Frédéric Amiel who said, “Life is short. We don’t have much time to gladden the hearts of those who walk this way with us. So, be swift to love and make haste to be kind.” I will admit that I have heard it so many times that it has started to sound more like something on a greeting card rather than a benediction, but Mary’s extravagant generosity gave me fresh ears for those words.

Death is in the air. We don’t have much time. But to be able to respond to the moments where we have a chance to show our love, we must prepare to be generous, to be extravagant, whether we are caring for friends or helping strangers. We will not always have each other. Let’s not miss our chances to love one another. Amen.

lenten journal: not alone

We have had a grey and misty day around here, with a few moments of sunlight, but not many. The dampness in the air makes it feel colder than it is. When I sat down to write, it felt like a good night to share some songs that have found me over the past weeks, which is probably as close to a theme as I’m going to get tonight except that I would say all of the songs are about what it means to be here together in one way or another.

After my post about being exhausted, a friend reminded me of Nick Drake’s “‘Cello Song,” which then sent me on a Nick Drake afternoon and I landed on this song, “The Time of No Reply,” that seems like a good subtitle for Lent.

time goes by from year to year
and no one asks why I am standing here
but I have my answer as I look to the sky
this is the time of no reply

Another friend sent me a CD that is a collaboration between Art Garfunkel, Buddy Mondlock, and Maia Sharp. The title track is “Everything Waits to Be Noticed,” which is a title begging for a sermon.

twenty-eight geese in sudden flight
the last star on the edge of the night
a single button come undone
the middle child, the prodigal son
everything waits to be noticed
a trickle underneath a dam
the missing line from the telegram
everything waits to be noticed

Vance Gilbert’s latest record is called Good, Good Man and he is. Ginger and I first saw Vance at Club Passim when we first moved to Boston in the early nineties. His voice, his guitar playing, and his songwriting have only gotten better. His take on our mortality is “Pie and Whiskey.”

you can live on pie and whiskey
but you surely won’t live too long
one is as sweet as your very first kiss
the other gonna go down strong
neither one will sustain you
when the other make your belly lame
and go all wrong
you can live on pie and whiskey
but you surely won’t live too long

Kathleen Edwards’ debut record, Failed, made me a fan long, long ago. She’s another one that has kept up the good work. “Options Open” is the tale of a well-worn love, a beautiful reminder of the power of keeping our promises.

you do, you say, you speak, you wear, it just works for me
but I blame it on the weekly flyer
that took me down to Crappy Tire
‘cause you were smiling when I looked up
I guess we’ll always have a parking lot
tor thirty-nine years I’ve been keeping my options open
I’ve been keeping my options open

I just realized I came upon some great singer-songwriters in the eighties and nineties who have remained musical companions because Billy Bragg is next on my list. I think I saw him at Poor David’s Pub in Dallas in the mid-eighties when he was promoting his record Talking to the Taxman about Poetry. He, too, is still at it. “I Will Be Your Shield” is a powerful anthem of love and friendship.

In the notes on the YouTube page he says, “To me, ‘I Will Be Your Shield’ is the heart and soul of the album. I’ve come to the conclusion that empathy is the currency of music – that our job as songwriters is to help people come to terms with their feelings by offering them examples of how others may have dealt with a situation similar to that in which the listener finds themselves. After what we’ve all been through, the idea of being a shield – physically, emotionally, psychologically – resonates beyond the pandemic.”

when things start to unravel
and days fill you with dread
when commenced in your confidence
confiding me instead
when every little setback
just makes you want to cry
when the whole world seems against you
and you don’t know why

in the battle against your demons
I, I will be your shield
when the world has lost all meaning
together, we’ll stand for our love
is the one thing that’s real

The Infamous Stringdusters are a new band to me, but they are not new and they are really good. They will sing us out with something we all need to keep saying, or singing, out loud: “I’m Not Alone.”

am I just the sum of all my wondering?
will I see the beauty of the years?
can I peel away the layers of longing?
can I learn to live with all my fears?
I have painted all these walls
trim to ceiling
I have waited for so long
still the feeling that I’m
not alone
I’m not alone
I’m not alone
I’m not alone

Whatever the weather is at your house, we are not alone.

Peace,
Milton

lenten journal: outside the frame

It’s an odd connection, I suppose.

I was reading Rebecca Solnit’s Orwell’s Roses and she was describing a painting of one of his English ancestors–a painting of “gentility”: an English country house and the men clothed in their privilege–and then went on to talk about what was “outside the frame of the painting,” which was that the money that got them their houses and finery was made through the slave trade. To leave all that outside the frame meant they could see themselves as gentle men rather than brutal ones.

Her point notwithstanding, I kept seeing frames in my head and the edges of photographs that define the picture. And I thought of this picture, one I keep coming back to when it comes to thinking about who I am. It was taken in the front yard of our house in Bulawayo, Southern Rhodesia (now Zimbabwe). I have no idea how old I was, except that I lived there between the ages of one and five. I’m guessing this is somewhere in the middle of all of that.

I wrote about this picture in my book This Must Be the Place: Reflections on Home. Here is part of what I said after I wrote, “The history we construct doesn’t use facts for bricks.”

Before my beginning, my parents had stories of their own and their parents before them. My family across generations, however, have not been good record keepers. One of my mother’s uncles joined the Mormon Church and did a good deal of genealogical work as an expression of his faith, but beyond that none of us has explored much of our family tree. From the time I was small, I can recall my father telling the story of how his mother died in childbirth. He recounted how his father said the doctor offered his parents a choice: Either the mother or the child could live. She chose her son. I was in my thirties and my father in his sixties when the woman I knew as “Grandma C”—his stepmother—gave him a binder full of newspaper clippings and other things about his birth mother that she had saved over the years. From what I could tell, Dad knew nothing of the notebook until that moment. There in the brittle black and white of the aging newsprint was her obituary—she had died almost a month after he was born. After six decades, his creation story changed. How he came to be happened differently than the story he had trusted with his life. I’ll never forget the look on his face.

My parents and my birth certificate say I was born in Corpus Christi, Texas, but I had my first birthday on a trek from Texas to New York City, on our way to Africa; my first memory of myself is the picture of me standing in the front yard of our house at 15 Dale Carnegie Road in Bulawayo, Southern Rhodesia. I was about two. I don’t remember the photograph being taken, or standing in the yard, or even much of living in Bulawayo. I hold the memory because I have seen this snapshot so many times—the shorts, the striped T-shirt, the white hat, the little sneakers, the one lifted foot—to the point that I feel like every picture I remember of that house on Dale Carnegie Road had me standing in the front yard as though I were some sort of yard art. I’ve imagined people driving by and thinking, “There’s that little boy again. Don’t they ever let him go inside?” The moment is so specific it has become timeless: I am always in the yard on Dale Carnegie Road. Milton starts here.

I remain fascinated that the photograph catches my left foot in the air. I wonder where I was going.

Outside of the frame were my mother, my father, my baby brother, Nina, my nanny, and a big Collie whose name I can’t remember. Far outside the frame and across the ocean were grandparents and an aunt and uncle I knew nothing about, along with a nation that called me a citizen but wasn’t home.

These days, we talk about reframing issues or situations as a way of getting a fresh look at them. It creates an image of taking off the fancy gold frame and replacing it with a more modern acrylic one, or vice versa. Perhaps a fresh look is changing the frame, or looking beyond it; moving the borders to include a larger view that makes visible connections that had been cut off.

Like I said, it’s an odd connection between a painting of an English country house and a picture of little Milton in the front yard, always on his way to somewhere outside the frame.

Peace,
Milton