Recovering Compassion

Mosaic along Philadelphia's South Street

For the past four years, I have prayed daily for compassion within our nation’s leadership. So it’s high time I read the only Henri Nouwen book I don’t recall reading, Compassion: A Reflection on the Christian Life, co-authored in 1982 with Donald P. McNeill and Douglas A. Morrison.

The copy I’m reading was my gift to my mother on Valentine’s Day, 1993, “remembering your own gracious gifts of compassion,” I wrote in it.

It’s an eye-opening experience, replete with many surprising considerations. Though I’ve written elsewhere that caring for those in need is considered by archaeologists a sign of civilization, compassion is not universally considered the highest human value. There are those who have argued that a compassionate society impinges on the “higher” value of individual freedom. Small wonder Hillary Clinton’s book It Takes a Village was problematic for some!

The authors interviewed many people and many communities to prepare for writing Compassion. Of particular interest to me was their conversation about compassion in politics with the late U.S. Senator and Vice President Hubert Humphrey, a progressive of his time:

Senator Humphrey walked back to his desk, picked up a long pencil with a small eraser at its end, and said in his famous high-pitched voice: “Gentlemen, look at this pencil. Just as the eraser is only a very small part of this pencil and is used only when you make a mistake, so compassion is only called upon when things get out of hand. The main part of life is competition; only the eraser is compassion. It is sad to say, gentlemen, but in politics compassion is just part of the competition.”

The authors observe, “Compassion erases the mistakes of life… To be compassionate then means to be kind and gentle to those who get hurt by competition.”

Compassion is neither our central concern nor our primary stance in life. What we really desire is to make it in life, to get ahead, to be first, to be different. We want to forge our identities by carving out for ourselves niches in life where we can maintain a safe distance from others. We do not aspire to suffer with others.

Is this the basis of “white grievance”? Do some straight white males see themselves diminished by the ascendance of women, LGBTQ people, and people of color? For the life of me, I can’t work up compassion for those who oppose rights and opportunities for those who have been marginalized. But I can understand those who feel they have been left out of the system because I was for so long as a gay man. Yet perception is not always reality. Leaders who play up that perception to gain power are not honest brokers. They are mistreating the same people they claim to empower.

“Must we simply recognize that we are more competitive than compassionate and try to make the best of it…?” the Catholic Christian authors ask in their introduction. “This book says No…” and then quotes Jesus in Luke 6:36: “Be compassionate as your [God] is compassionate.”

The authors don’t use the terms, but the call of Jesus is counter-cultural and revolutionary: “it is a call that goes right against the grain; that turns us completely around and requires a total conversion of heart and mind. … God’s own compassion constitutes the basis and source of our compassion.”

Here [in the example of Jesus] we see what compassion means. It is not a bending toward the underprivileged from a privileged position… On the contrary, compassion means going directly to those people and places where suffering is most acute and building a home there.

In a time so filled with methods and techniques designed to change people, to influence their behavior, and to make them do new things and think new thoughts, we have lost the simple but difficult gift of being present to each other. We have lost this gift because we have been led to believe that presence must be useful.

But what really counts is that in moments of pain and suffering someone stays with us.

I have reordered some sentences within the spirit of the authors.

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Copyright © 2020 by Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. Other rights reserved.

"Jesus Preaches in the Temple"

“Jesus Preaches in the Temple” from artist Douglas Blanchard’s series, The Passion of Christ: A Gay Vision, and his book with author and blogger Kittredge Cherry. Copyright © by Douglas Blanchard. Used by permission.

Please join Ormewood Park Presbyterian Church in Atlanta for 11 a.m. Easter worship this Sunday, where I’ll be preaching on “Whose Resurrection Is It, Anyway?”

It took Douglas Blanchard’s painting “Jesus Preaches in the Temple” and Kittredge Cherry’s reflections on his series of 24 paintings of Jesus’ life, The Passion of Christ: A Gay Vision, to remind me that scripture says several times that Jesus taught in the temple in the midst of the Passion narrative. Of course, most of us remember that when Jesus was “handed over” (betrayed) to “the powers that be,” he mischievously asked why they had not arrested him in broad daylight while teaching in the temple.

But I always pictured Jesus teaching to those whose life circumstances would have prevented them from entering the temple, like the man unable to walk asking for alms from Peter and John at the temple gate, told in the third chapter of Acts. In the name of Jesus, it says, they lifted him up “and immediately his feet and ankles were made strong. Jumping up, he stood and began to walk, and he entered the temple with them, walking and leaping and praising God.”

I tended to imagine Jesus preaching to those outside the doors of the temple like this man, and his story serving as a metaphor for their welcome, their strengthened resolve to enter, and their resulting joy.

That Matthew, Mark, and Luke place Jesus’ teaching in the temple just after his angry outburst clearing it of merchants who provided for worshipers’ ritual needs (temple coins and animal sacrifices) suggests he was indeed creating space for temple outsiders.

In an early book, I explained how the space he cleared would have been the space in which those of us who have been excluded and marginalized might have gathered: Gentiles, women, LGBT folk, people with disabilities. I didn’t think of the immediate accessibility he provided those then considered unclean by religious scruples. Matthew specifically claims that those with disabilities then joined him in the temple (21:14)!

Jesus in Love blogger Kitt Cherry (a longtime friend) points out, however, that the artist has not placed Jesus in the Jerusalem temple, but in a Christian cathedral, made clear by the procession of crosses being carried by robed liturgists behind the immediate scene. A variety of people are drawn to Jesus “spellbound” by his teachings while seeming to ignore the formal worship behind them. Kitt asks, what would Christians do if Jesus entered their churches today? And I wonder, would they prefer to rest in peace in their traditions?

Some Christians are fond of asking, “What would Jesus do?” But the Passion narrative asks us, “What would we do?”

How often do we hand Jesus over to “the powers that be”: those who use Jesus to promote political or religious agendas anathema to what he taught? And how often do we pretend we’re not with Jesus, fearful that others might think we’re “one of them.”

And how often do we hang on Jesus’ words, reading and reflecting on what he taught?

“My house shall be called a house of prayer for ALL people.” (Emphasis Jesus’)

Many thanks to Kitt and Doug! I’ve added another of Doug’s paintings to a previous post: Blessed Are the Prophets, a post which also appeared on the website of More Light Presbyterians this past Sunday.

Here are readings for the remainder of Holy Week:

Maundy Thursday:  Judas Kiss

In the Company of Birds

Good Friday:            “Faggot” Jesus

Holy Saturday:         What God Did for Love

Easter Sunday:         Resurrecting Jesus

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Copyright © 2014 by Chris R. Glaser. Permission granted for non-profit use with attribution of author and blogsite. Other rights reserved.