The language of prayer occurs primarily at one level, the personal, and for one purpose, salvation. The human condition teeters on the edge of disaster. Human beings are in trouble most of the time. Those who don’t know they are in trouble are in the worst trouble. Prayer is the language of the people who are in trouble and know it, and who believe or hope that God can get them out. As prayer is practiced, it moves into other levels and develops other forms, but trouble – being in the wrong, being in danger, realizing that the foes are too many for us to handle – is the basic provocation for prayer. Isaac Bashevis Singer once said, “I only pray when I am in trouble. But I am in trouble all the time, and so I pray all the time.” The recipe for obeying St. Paul’s “Pray without ceasing” is not a strict ascetical regimen but a watchful recognition of the trouble we are in.
-Eugene Peterson, Answering God: The Psalms as Tools for Prayer (1989).
The “protest ” novel, so far from being disturbing, is an accepted and comforting aspect of the American scene, ramifying that framework we believe to be so necessary. Whatever unsettling questions are raised are evanescent, titillating; remote, for this has nothing to do with us, it is safely ensconced in the social arena, where, indeed, it has nothing to do with anyone, so that finally we receive a very definite thrill of virtue from the fact that we are reading such a book at all. This report from the pit reassures us of its reality and its darkness and of our own salvation; and “As long as such books are being published,” and American liberal once said to me, “everything will be all right.”
- James Baldwin, Notes of a Native Son (1949).
Baldwin is my teacher this summer. In this essay he has in mind books like Uncle Tom’s Cabin- what they are meant to do and what they actually do for their readers. The section above reminded me of the recent collective reaction to Donald Sterling. For Baldwin it was a certain kind of book that provided the progressive citizen with the “thrill of virtue.” We are more likely to derive such assurance from the public figure’s racist comment or outdated assumptions about the world. I doubt Baldwin would be any more impressed with our tame outrage than he was by those taking solace in their enlightened literature.
But I have a better reason than mere prejudice for choosing pastry as the epitome of baking: It illustrates one of the chief paradoxes of life. If you were to poll the man in the street on the question: Which is harder to accomplish- something simple or something complex? you would no doubt find that most people take it for granted that simple things are easy and complex ones difficult. Yet if you were to ask the question of knowledgeable men in respect to their own trades, you would find that the reverse is true. The writer would tell you that he wrote 5000 words because he didn’t have the time to write 1500. The decorator would inform you that she worked longer and harder to produce her dramatically simple window treatment than the dabbler in the next apartment who spent one hour and produced a splendid complexity of chintz and gingerbread. The monk might tell you that he had a simple life, and the married man that he had a complex one; but the married man has bought cheap what the monk has sold dear- he proves the point as well as anyone.
It is simplicity, therefore, that takes the most doing, even though complexity has more going on. Take cake as opposed to pastry…
-Robert Farrar Capon, The Supper of the Lamb: A Culinary Reflection (1969).
Maggie and I have been reading (meaning, she reads out loud to me) this strange and wonderful book for a few months. It’s a cheerful manifesto of sorts; a call to take up spatulas and butter in the kitchen. It’s great and I’m not sure how we’ve made it this long without having read this priest-chef. This bit on the difficulty of simplicity is the sort of thing the reader finds throughout the book: discursive observations that wind back, eventually, to the primary subject of cooking, food, and eating.
“I’m not the president of black America,” Barack Obama has said. “I’m the president of the United States of America.”
Precisely. And the President of the United States is not just an enactor of policy for today, he is the titular representative of his country’s heritage and legacy. In regards to black people, America’s heritage is kleptocracy–the stealing and selling of other people’s children, the robbery of their fruits of black labor, the pillaging of black property, the taxing of black citizens for schools they can not attend, the taxing of black citizens for pools that will not have them, the taxing of black citizens for police who do not protect them, the marking of whole communities as beyond the protection of the state and thus subject to the purview of outlaws and predators.
The bearer of this unfortunate heritage feebly urging “positive habits and behavior” while his country imprisons some ungodly number of black men, may well be greeted with applause in some quarters. It must never be so among those of us whose love of James Baldwin is true, whose love of Ida B. Wells is true, whose love of Harriet Tubman, and our ancestors who fought for the right of family, is true. In the fight to preserve the black family, America has rarely been an ally. Very often it has been an enemy.
-Black Pathology And The Closing Of The Progressive Mind by Ta-Nehisi Coates.
But the judgment of God is upon the church as never before. If today’s church does not recapture the sacrificial spirit of the early church, it will lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. Every day I meet young people whose disappointment with the church has turned into outright disgust.
-Rev. Martin Luther King, “Letter from a Birmingham Jail”