Chasing the Divine in the Holy Land
Chasing the Divine in the Holy Land
Ruth Everhart
WILLIAM B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN / CAMBRIDGE, U.K.
© 2012 Ruth Everhart
All rights reserved
Published 2012 by
Wm. B. Eerdmans Publishing Co.
2140 Oak Industrial Drive N.E., Grand Rapids, Michigan 49505 /
P.O. Box 163, Cambridge CB3 9PU U.K.
www.eerdmans.com
17 16 15 14 13 12 7 6 5 4 3 2 1
Library of Congress Cataloging-in-Publication Data
Everhart, Ruth.
Chasing the divine in the Holy Land / Ruth Everhart.
p. cm.
Includes bibliographical references and index.
ISBN 978-0-8028-6907-4 (pbk.: alk. paper)
ISBN 978-1-4674-3745-5 (epub)
1. Christian pilgrims and pilgrimages — Palestine. 2. Christian pilgrims
and pilgrimages — Israel. 3. Palestine — Description and travel.
4. Israel — Description and travel. I. Title.
BV5067.E94 2012
263′.0425694 — dc23
2012031298
Unless otherwise noted, the Scripture quotations in this publication are from the New Revised Standard Version of the Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A., and used by permission.
For Doug
Contents
Acknowledgments
1. Uproot Me
St. Patrick’s Cathedral, New York City
2. Time like Sand
St. Bart’s Episcopal Church, New York City
3. Olive Trees and Sparrows
Mount Scopus, Jerusalem
4. Six Degrees
Saint George’s Campus, Jerusalem
5. Opposing Forces
The Muslim Quarter, Old Jerusalem
6. Compelled
Saint George’s Cathedral, Jerusalem
7. Sin-cere
The Dome of the Rock, Old Jerusalem
8. Sisters
The Western Wall, Old Jerusalem
9. Stone Cold
The Church of the Holy Sepulchre, Old Jerusalem
10. Birth and Death
Shepherds’ Field, Bethlehem
11. Love Is Difficult
The Church of the Nativity, Bethlehem
12. The Hope
Deheshieh, Palestine
13. Suspension
Masada and the Dead Sea
14. Flotilla
The Sea of Galilee
15. Multiply
Tabgha
16. Cheek to Cheek
Reine
17. Transform
Mount Tabor
18. Weep
The Mount of Olives
19. The Stations of the Cross
The Via Dolorosa, Old Jerusalem
20. Infidel!
The Muslim Quarter, Old Jerusalem
21. Open
Emmaus
Questions on Pilgrim Themes
Questions for Bible Study
Acknowledgments
WRITING A BOOK is a lot like going on pilgrimage — in one sense one does it alone, but in another sense, the journey is possible only because of the company of fellow pilgrims.
I owe an enormous debt of gratitude to many people, including the following:
Brian Ide, for conceiving of the “Pilgrimage Project” documentary and my fellow pilgrims: JoAnne Bennett, Ashley Griffith, Charlie Barnett, Michael Ide, Jessica, and Shane, and cameramen Michael and John.
The folks at St. George’s College in Jerusalem, particularly Dean Stephen Need, who was extraordinarily generous with his time and expertise.
The congregation at Poolesville Presbyterian Church, who encouraged me to find a wider audience for these reflections, and especially to Carolyn McFall, who bid high on the unfinished manuscript at a church auction. Also, many thanks to Vienna Presbyterian Church, which supported the documentary project, especially Ginni Richards.
My writing groups, who read countless drafts of these pages:
the Writing Revs: MaryAnn McKibben Dana, Carol Howard Merritt, Leslie Klingensmith, Susan Graceson, and Elizabeth Hagan.
WWW (Women Who Write): Susan Okula, Christy Bergemann, Lygia Ballantyne, Kathy Murray Lynch, and Phyllis Langton.
Deborah Oosterbaan, who helped me write the questions included in the back of the book.
Susan Baller-Shepard, who has been encouraging my writing since that day in the canoe in the late nineties. I can say, without exaggeration, that this book would not exist without Sue’s support.
The monks at Holy Cross Abbey, where I wrote first drafts of many of these chapters in silence, under the baleful gaze of those beautiful black cows.
Everyone at Eerdmans, especially my editors, Reinder Van-Til and Mary Hietbrink, whose probing questions made this a better book.
My parents, Nicholas and Joan Huizenga.
My daughters, Hannah and Clara, who gave me a reason to come home.
My husband, Doug Everhart, who said “I married a writer” even when I didn’t believe it.
The Holy Land Today
Modern Day Jerusalem
St. Patrick’s Cathedral, New York City
CHAPTER 1
Uproot Me
I am the bread of life.
JOHN 6:48
THE MASSIVE DOORS of Saint Patrick’s Cathedral make me feel small, which is probably their intent. If I wanted to, I could take the time to examine their bronze panels, which are embossed with religious figures. At least I could look long enough to find Jesus.
I glance at my watch. In less than three hours I’m to meet my fellow pilgrims, the strangers I’ll be traveling with to the Holy Land. I’m ready, but I’m also petrified. I’m on that dangerous threshold — knowing just enough to sense the enormity of what I don’t know.
Going on a pilgrimage supposedly has the power to transform a person’s faith, but how, exactly? And when? And will it hurt?
I could just get the suspense over with. I could walk through these doors and become a pilgrim right now, a few hours early. This cathedral isn’t on our group’s official pilgrim itinerary, but it is a holy place. Besides that, it holds memories from my teenage years, when I lived with my family in northern New Jersey. On visits to New York City we sometimes stopped in Saint Patrick’s. The yawning cathedral space made me feel displaced, which was unsettling. Mine was a churchgoing family, so sanctuaries usually felt comfortable. But not this one. I remember the icons — a bloody Jesus and a smooth-faced Mary — and how even those familiar images seemed unfamiliar. It rattled me. If I couldn’t connect with Jesus, who was I? It seemed my whole identity might shift. I remember wondering, So, if I’d been born into an Irish-Catholic family rather than a Dutch Reformed one, would I have become a nun? The thought had been as thrilling as it was off-limits.
The naïveté of those memories makes me smile to myself as I push against the cathedral door. I couldn’t have guessed, back then, that in my quest to find the divine I’d be crossing religious limits — doctrines, ecclesiastical rules, or just the ideas in my head — my whole life. The door doesn’t budge. I set my rolling suitcase upright so that I can use both hands, and push harder. Still nothing. Only then does it dawn on me that the door hasn’t opened at all during my long reverie. Not a single person has come in or out. I look around and see the sign: USE SIDE DOORS.
Pilgrims may be on a search for the sublime, but they still need to read the signs. I glance behind me, embarrassed, but this is New York City
, and people simply stream by, oblivious. I’m grateful to feel invisible as I walk down the broad steps to street level, my suitcase thump-thumping an undignified retreat behind me. I realize I’ve just missed my chance to examine the great doors’ bronze panels. Today won’t be the day I find Jesus in them.
The cathedral’s side door is swinging constantly on creaky hinges. It’s battle-scarred and not nearly as grand as the front entrance. This door is for business, not show. I’m conscious of the size of my suitcase as I navigate the doorway. I packed as lightly as possible, but I can see already that any baggage is too much here. A pilgrim should be unencumbered and nimble. Even ascetic. One tunic was enough for the disciples, right? I pull my luggage across the threshold.
The cathedral is cool and dark after the bright sun of the street. The center nave is shadowy, and stretches high. My eyes follow a marble pillar up to the vaulted ceiling. The surroundings feel like a too-formal friend, but one I’m pleased to see. My love of sacred space has broadened over the years. I may still resist kneeling, and I have never made the sign of the cross, but I love being in sacred space where I might catch the divine presence, lurking.
But this sanctuary feels like a tomb. It must be all the marble, pale and translucent, like it’s cooling something dead. The stained-glass windows add a bluish tinge to the air. The only sense of warmth comes from the banks of candles flickering in their red glass holders.
Every time the door swings open, I feel a little sweep of street heat from the warm September day. People enter singly or in clumps: the faithful with their hopeful eyes, the jaded with their shopping bags, the curious with their craning necks. I step into the flow of traffic down the aisle. Side chapels beckon, each one promising a special path to the divine. I look, not at the statues or icons, but at the people who pause before them, who kneel, who light candles with long matches. All these trappings are unfamiliar to me, but I know they’re the stuff of pilgrimage. I feel suddenly nervous and hot. I stop and lean against a pillar. The marble is so cool it feels damp. I turn my back to the pillar the way my cat would, pressing the length of my spine along the cool stone, rotating ever so slightly around the pillar.
Candles in a wrought-iron stand come into view, glowing rosily. Two women whisper and grin in front of the candles, their happiness palpable. They’re dressed in Bermuda shorts and T-shirts; one shirt proclaims I♥NY, and the other has a picture of a lighthouse. The lighthouse woman poses in front of the glowing candles, and I stare at the front of her T-shirt, trying to determine whether the lighthouse is one I know from Delaware or Virginia. Before I can decide, an Asian woman in a business suit steps in front of me, blocking my view. Even though the woman is small and the space cavernous, she is so close that I can hear her impatient exhalation. I glance at her feet, expecting to see high-heeled toes tapping, but she is wearing Converse sneakers. As soon as the women in T-shirts finish their photos, the businesswoman swoops in, lights a candle, genuflects, and leaves.
I feel strangely bereft. Everyone else seems to have gotten what they came for and moved on. What have I come for?
Someone bumps into my suitcase, and I scooch it out of the way. As people file into the pews in the center section of the nave, I realize Mass is about to begin, and I appear committed to it. Well, why not? I trundle my luggage ahead of me down the aisle and, without meaning to, join an extended family, all of them dressed in crisp cotton clothes. I purposely turn into the pew a row behind them to give them some space, but they fill in my pew, as well as the one behind me. My suitcase and I have been absorbed by this large family. I think of the films from science class where an amoeba sends out arms to engulf little bits, to enlarge its mass. At this moment I have become part of something larger than myself.
The priest’s voice reverberates in the stone surroundings. I can’t understand his words, but when the people answer, “And also with you,” I join in before the phrase is done. The woman beside me thunks our kneeler onto the stone floor, and I jump. I feel guilty, caught being a Protestant in a Catholic space. The woman settles herself onto the kneeler.
In front of me the family patriarch is lowering himself slowly onto his knees. His plaid shirt has a Western-style yoke that pulls across his shoulder blades. Beside him, a middle-aged woman whispers in Spanish, her expression tender. When the old man is settled, she cranes around to count her family members. I have the urge to duck so I won’t get caught up in her inventory by mistake. But she catches my eye and smiles.
The priest is praying — in English, I suppose — though I can’t understand him. I gaze around like a child, counting the pews in their sections, the statues in their niches, the pillars in their rows. Everything is tidy and contained. My eyes travel to the nearest stained-glass window. Instead of trying to decipher the image, I simply stare without blinking until my eyes go milky and the image blurs into shapes and colors. It’s hard to do this, not because it bothers my eyes, but because I was trained to approach sacred things in a scholarly way. These bits of stained glass aren’t meant to construct a phantasm, but an image that represents a particular biblical text, interpreted through a certain lens at a discrete moment in church history — all of which I must understand. As my veiled eyes let the bits of color revolve into a kaleidoscope, I have a moment of clarity. Maybe my usual approach isn’t really the scholar’s way. Maybe it’s simply a game I play, not to learn something new about the Bible, or faith, or theology, but to feel validated for what I already know. I want to let go of those pretensions as I become a pilgrim. I want everything I think I know to seep away so that faith can become mystery again.
The problem is that I don’t know how to do this. Faith has been at the center of my life for so long that it’s no more mysterious than, say, my mother’s hands, or the steering wheel of my car, or the brown paper sacks I use to pack my daughters’ lunches. Faith is part of who I am, used every ordinary day to manage the pieces of my life. What would it be like to step away from everything I know about faith? I’ve never not believed in God, never not prayed at a meal, never not felt guilty when I did wrong. Isn’t that what faith is?
I look around again at this sacred space, so entirely different from the church where I grew up, which was a count-the-cinderblocks box with not a lick of ornamentation. The minister had a broad Midwestern accent even though we were in New Jersey, and his words went on forever — flat and predictable. I’m hearing that voice in my memory when the sanctuary livens with sound. People are saying the Our Father, and I hear my own voice join in. They say “trespasses” while I’ve finished the quicker “debts.” Is it their Spanish accent that makes the voices around me sound more pious than the ones in my memory, or have I encountered a more authentic faith?
I’ve learned to love worshiping beside strangers, especially when we don’t speak the same language. People call that a language barrier, but to me language itself can be a barrier, and silence can be a bridge. Worship without language feels like a way to traverse the division that words can create. Maybe I’ve been in ministry too long, but I know the limits of words. I’m a Presbyterian, and we’re creedal. We are unified by faith in God, yes, but we also subscribe to certain creeds, words people have written about God over the centuries. In fact, we’ve been known to spend whole centuries arguing over some of those words.
The truth is that, after a lifetime of doctrine, I’m getting tired of words about God. Maybe that’s the deeper reason for going on this pilgrimage. I want to find a different way to believe. I want to embody my faith, not just think it. I rest my hands beside me on the pew, palms up — to offer and to receive. Almost immediately I feel a powerful surge of my own unworthiness. It’s a familiar feeling, and on its heels comes gratitude for the grace of Jesus Christ. Do I feel these things because of my doctrine, or because I really am unworthy? Whichever it is, I recognize this one-two punch — unworthiness and grace — as the presence of God, which feels sweet, but passes the instant I name it. For an instant I’m angry at my grasping se
lf. If I hadn’t tried to put words around it, would the divine presence have lingered?
People are leaving their pews and filing down the center aisle. The priest has moved to floor level and holds a small silver bowl. I know the difference in our theologies of this sacrament, about how Christ is present, and who is allowed to partake of which element, but right now those labels seem like a barrier made of words. Rules. Restrictions. Righteousness. All of which would exclude me. I’m not a Catholic, let alone one in good standing. I’m a woman who has been ordained to administer the Reformed version of this same sacrament — surely that is sacrilege to someone in this cathedral. But might the more important thing be that I’m open to a new experience of this sacrament?
The family around me stands to go forward, and I find myself swept along with them. All right. We’re one in Christ, aren’t we? This pilgrimage is about hearing the whisper of the Spirit, and the Spirit says “Come.” Yes, the pilgrimage has begun. I’m leaving home. I’m asking new questions. And God has provided me with the perfect entrance rite, this sacrament of communion with a Spanish-speaking escort.
We surge toward the front. The others open their mouths to receive the sacrament; I hold out my cupped hands. I look around for the cup to dip into, and see none. I slip the flat circle into my mouth and feel it dissolve. I miss chewing a bit of bread, miss tasting the words of Jesus: “I am the bread of life.” On the other hand, without the chalice I’m spared the need of pondering blood atonement, a notion that, quite frankly, has been causing me problems lately.
Chasing the Divine in the Holy Land Page 1
