Oniontown Pastoral: Holy Ground

Oniontown Pastoral: Holy Ground

The real question is, “Why don’t I get up and go some place else?”

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(Credit: Brian Snelson on Wikimedia Commons)

My morning at Starbucks in downtown Erie, Pennsylvania, began with a man shouting into his smartphone. Every word in The Drunken Sailor’s Handbook was deployed with such speed and spittle that the manager—courageous woman!—went over and told him to quiet down.

I thought we patrons might end up on the local news, but he apologized and soon walked calmly outside.

And is it ever cold out there, with the wind chill at 14 degrees. Sure, the weather could be worse, could be a blizzard stinging faces. Even in the still air, though, if you have nowhere in particular to be, the situation gets serious in a New York minute.

Erie is no Big Apple, but this is the urban scene playing out before me. In addition to students staring at their laptops, business types picking up their café whatevers, and readers and writers like me lost in words and white noise, there are folks who are homeless and/or mentally ill. Some seem like lost souls.

Of course, I’m doing guesswork. “All those who wander are not lost,” a popular saying goes. The pilgrim wearing a torn, mustard smeared parka might be a college professor for all I know. The guy who gets into heated discussions with his duffle bag and repeatedly sorts scraps of paper into stacks might have a cozy loft nearby. Clearly some live on the streets or in shelters.

A controversial Starbucks policy adopted in 2018 has made possible the spectacle I’ve described. A Philadelphia barista wrongly kicked out a couple of customers who hadn’t yet made a purchase, and the whole ugly episode played on TV. In response Starbucks wrote to employees, “Any person who enters our spaces, including patios, cafes and restrooms, regardless of whether they make a purchase, is considered a customer.”

The company obviously has protocols to deal with people who act up, but the intent here is otherwise. First, Starbucks wants to avoid further bad press—I’m not naive. But second, I do believe there’s some genuine hospitality in what is a risky business decision. As Gene Marks wrote on entrepreneur.com, “Do you sympathize so much [with the homeless] that you would sit next to someone who’s been living rough (and smells like it) after spending six bucks on a Frappuccino?”

(By Jan Georg van der Vilet, c. 1632 on Wikimedia Commons)

Yeah, I hear him. I’ll even confess to a similar frustration an hour ago when a drunk man staggered in to use the rest room, but couldn’t resist working the room and making like a mime while checking out the pricey travel cups. The same annoyance takes hold, too, when guys who—doggone it—look sketchy slouch for hours at prime tables and thumb out text messages.

“Why don’t I get up and go some place else?” Well, I certainly could leave and not be kept awake tonight by guilt. In fact, I wouldn’t think ill of anyone who said, “This is nuts. I’ve got to get out of here.”

As it happens, the man who was railing away on his smartphone when I first arrived has returned with several companions in tow. Meanwhile, traffic through the front door, down the hallway to the rest room and back outside again has been steady.

I’ll mention one thing more. I’m no superhero, but my spidey sense—or is it my prejudice?—tells me that this person or that is up to no good.

By now you must be screaming, “Hey, Oniontown Pastor, so leave already.”

I’ll respond first with a request. Go ahead and consider me a fool, but don’t call me “holier than thou.” My duffle bag of sin often has me weak in the knees.

What also weighs on me is a truth that I’ve given my life to: The people here—from the unfailingly friendly baristas to the studious young ladies beside me to the pale, tattered procession that needs only to pee and warm up—are God’s children, equals in the ways that matter most.

(Moses and the Burning Bush by Bourdon Sebastien, 1616-1671, on Wikimedia Commons)

A whisper tells me to abide with these sisters and brothers. It may well be that in eternity’s eyes, this Starbucks isn’t here so much to sell me beverages as it is to comfort those with no particular place to be.

In fact, as the arguing man paces around, making proclamations non-stop and itching for more trouble, that same whisper both shames and edifies me: “John,” I hear in the ear of my heart, “the place on which you are standing is holy ground.”

Mea Culpa, Cecil Rosenthal! I Say to You, “Arise!'”

Mea Culpa, Cecil Rosenthal! I Say to You, “Arise!”

I

Tree of Life Synagogue (Credit: Radio Free Europe Radio Liberty)

Pools of blood. Let us be graphic. Scatterings of brain, pieces of brain. Let us press a fist into our breastbones as we speak. Shrapnel made of skull. Let us behold hatred made visible. The mantle soaked dark red, the scroll stained? Let us run toward the wretched truth as recklessly as police did the synagogue door. The day for decorum has passed. Platitudes be damned.

“Our thoughts and prayers are with the victims and their families.” Yes, well, spare them. If I’m right that God is love, then the eleven who were executed in Tree of Life Synagogue don’t need a single intercession from any of us. As for loved ones, I daresay what they need far more than petitions are witnesses willing to name the evil at work and claim their share of responsibility for bringing it under submission.

Our most efficacious prayer, then, would be to stand over the still bodies, to look closely and mindfully and not to turn away. If we can’t do so in the physical Squirrel Hill sanctuary turned slaughterhouse, then we can imagine. That’s what we owe the dead. In fact, that’s what we owe ourselves. That’s what we owe our country. To stare down carnage, to rend our hearts, to reject euphemisms and the lazy comfort of denial.

Do I sound gory? Maybe so, but thoughts and prayers as numerous as the stars in the sky, well intended though they may be, make clear that what we really want is for Yahweh to swoop down and clean up our mess for us—a request that would make wise parents shake their heads and say, “This is quite a mess you’ve made. Best be about cleaning it up.”

Unfortunately, I can’t clean up what’s not real. Like Thomas, I have to put my Christian hand into all the wounds. I have to touch the mantle. kiss my fingertips, and see the Tree of Life Torah for myself.

II

I’m as culpable as any other American, “in bondage to sin and unable to free [myself],” as my Lutheran confession reads. Every Sunday I stand in worship and join brothers and sisters in owning up: “We have sinned against you in thought, word, and deed, by what we have done and what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves.”

Our confession rises at St. John’s Lutheran church.

So I begin with love of neighbor, with eleven faces and the brutality of their death. Without succumbing to paralysis, I take what happened to them personally. How would it feel to be the son of 97-year-old Rose Mallinger or 88-year-old Melvin Wax, who emerged from his hiding place too early? In this moment I imagine that my own mother was one of those shot in the back of the head—as some were—and a flush of despair fills my chest.

You may accuse me of wallowing, but I consider such self-interrogation to be prayer, a way to honor the fellow human beings who have gone on to glory—or so I believe. Keeping a safe distance from Tree of Life amounts to giving wordless consent to the next massacre and all that makes it possible.

Being imaginatively present to my Jewish brothers and sisters would be beyond redemption but for the Gracious Mystery who accompanies me as I receive bottomless wounds, crevasses in beloved flesh. I’m accompanied throughout the task at hand: to announce, to myself if no one else, yet another holocaust among the quick and the dead.

III

Imagination is prayer, granting solace without neglecting reality. Imagination is prayer, a dream of healing and resurrection while confessing, “Mea culpa. Mea culpa. Mea maxima culpa!” Fist, again, three times to the breast.

I imagine Cecil Rosenthal. His face is the most real to me. He lived with his brother David for all of their adult lives. “Two mentally-handicapped men,” writes Paul Berman in Tablet. Cecil, 59. David, 54. The latter quiet, the former huge, gregarious, the life of the party.

My brothers, David and Cecil Rosenthal. (Credit: Pittsburgh Post Gazette)

Their lovely faces are without guile. God touches their cheeks, damp with tears of homecoming.

Cecil was Tree of Life’s official Torah bearer. He carried the scroll up and down the aisles so worshippers could touch the mantle with their tzizits (ritual fringes) or siddurs (prayer books) or hands, then kiss what has touched the mantle. Reverence and joy!

Outside of the synagogue community, observers may suppose that Cecil and David needed Tree of Life, but I bet my last dollar that every last congregant would say Tree of Life needed Cecil and David. Within the sacred, eyes see truths mystifying to the profane.

Now Cecil bears the Torah, walking slowly, pausing to receive my touch and witness my kiss. In this prayer, I realize that Cecil doesn’t need me so much as I need him. The word doesn’t need me. I need the word. I need Cecil to bring me the word. I’m broken.

I want to know how he and his brother died and where. I want to know if they were frightened, if they suffered, if their sweet smiles shone at the last. They were my brothers. I wonder.

IV

 I’m sorry, Cecil. I’m sorry, David. Oh, Lord, tell my brothers that I have something to say to them.

Mea culpa,” David Rosenthal. “I say to you, ‘Arise!'”

“Mea maxima culpa, Cecil Rosenthal. I say to you, ‘Arise! For love’s sake, hold before me the Torah. I have to do my part to clean up this mess, but I don’t even know where to begin. You know better than I. Bring me the Sacred Words, then return to your repose. You and David rest where you’ll be safe, once and for all.”

Tree of Life’s Richard Gottfried bearing the Torah. May Yahweh rest him. (Credit: Pittsburgh Post-Gazette)