Tag Archives: Desmond Tutu

Valuing Connections, Finding Joy

Valuing Connections, Finding Joy   —by Jinny Batterson

The corona virus pandemic has impacted every nation on earth, few more severely than the United States of America, which has rarely seemed less united. Many of us, especially if we are older, have mostly hunkered down in physical isolation at home (assuming we have a home), venturing out rarely, masked and sanitized, for shopping or medical appointments. It’s easy to feel disconnected.  

An American friend who’s widely traveled and now makes her home in France sent me a link to a lengthy article by Colombian-Canadian anthropologist Wade Davis. His early August 2020 commentary is titled “The Unraveling of America,” and includes this quotation: 

“In a dark season of pestilence, COVID has reduced to tatters the illusion of American exceptionalism. At the height of the crisis, with more than 2,000 dying each day, Americans found themselves members of a failed state, ruled by a dysfunctional and incompetent government largely responsible for death rates that added a tragic coda to America’s claim to supremacy in the world.”   (You can read the entire article at https://www.rollingstone.com/politics/political-commentary/covid-19-end-of-american-era-wade-davis-1038206/?fbclid=IwAR1STn3hp2VywUqvGxjPpSUqMItAGBnF7oEPorxsZ1OeUZERQbrTpSHEe78.) 

Some of us Americans are still involved in blaming each other for the mess we currently find ourselves in. Some are foolishly conflating “freedom” with the license to spread harm via a tiny airborne pathogen none of us can see. Some, though, are also remembering glimmers of our underlying interconnectedness, even while physical distancing remains an important tool for reducing the spread of illness, misery, and death. 

Earlier today, I attended this week’s “Friday Action Parking Lot” event at our mostly distanced congregation, a sort of modified “tailgate party.” Since March, Sunday services and most weekday meetings have gone virtual, but we’ve adapted some of our sharing practices to fit our changed circumstances. Before the pandemic, we participated, along with other religious groups and non-profits, in various feeding and affordable housing programs. Hosting an in-person group luncheon is no longer practical, but food still needs to be provided. Lengthy in-person visits to affordable housing complexes are not advisable, either, but families whose children may soon continue “virtual” schooling in apartments lacking air conditioning could really use donated portable fans. Each week a virtual call goes out via email for items especially needed—this week, in addition to fans, there was a premium on face masks and reusable grocery bags.

If few in our congregation are among the wealthiest, few are destitute, either.  It’s important to maintain connections with others who may be economically challenged at the moment, for a whole host of reasons. One of the strongest is that we are all inevitably interconnected, so generosity helps maintain health and brings joy. 

Recently I picked up some books ordered online from my favorite local bookshop, which now has “book take-out.” As I’d ordered a different book by a favorite author, another book he’d co-authored came up as a possible selection: The Book of Joy. The title was especially appealing. Once I got my treasures home, I found the book jacket cover of two famous octogenarians broadly smiling at each other worth the price of the book all by itself. Created from notes and insights garnered during an in-person 2015 meeting between Desmond Tutu, retired Archbishop of South Africa and  convener of that country’s Truth and Reconciliation Commission and Tensin Gyatso, His Holiness the Dalai Lama, The Book of Joy chronicles some of these two Nobel Peace Laureates struggles along the way to developing abiding senses of joy. It examines “eight pillars of joy:” perspective, humility, humor, acceptance, forgiveness, gratitude, compassion, and, finally, generosity. 

Tutu speaks from his religious tradition about the importance of generosity: “I’ve sometimes joked and said God doesn’t know very much math, because when you give to others, it should be that you are subtracting from yourself. But in this incredible kind of way … you give and it then seems in fact you are making space for more to be given to you.” 

“And there is a very physical example. The Dead Sea in the Middle East receives fresh water, but it has no outlet, so it doesn’t pass the water out. It receives beautiful water from the rivers, and the water goes dank. I mean, it just goes bad. And that’s why it is the Dead Sea. …And we are made much that way, too. I mean, we receive and we must give. In the end generosity is the best way of becoming more, more, and more joyful.”   

Debts, Trespasses, Entanglements, Forgiveness

Debts, Trespasses, Entanglements, Forgiveness…    by Jinny Batterson

The household I grew up in spoke several dialects of Protestant religious traditions, so I was alternately exposed to variations of a basic prayer that asked forgiveness either of “debts” or of “trespasses.”  Not being a scholar of ancient languages, I’m not sure whether either term is close to the meaning of whatever word appeared in the earliest Biblical texts. Certainly, in modern times we’ve accreted lots of baggage to the words “debt” and “trespasses” both. 

While our national and global economies reel from the impact of a viral pandemic on systems of commerce and taxation that have relied heavily on buying more and more goods and services on credit, the notion of forgiving debts has a lot of appeal. Debt forgiveness, or “debt relief” as Wikipedia puts it, has a long and checkered history, with so far no great system for honoring both the forgivers and the forgivees of past debts (https://en.wikipedia.org/wiki/Debt_relief).  

According to one Biblical scholar, the notion of “forgiving trespasses” came to prominence in England around 1600 as the enclosure movement gained momentum: “…the enclosure and privatization of formerly open farmland… left the aristocracy richer and commoners with nowhere to grow food. Prosecutions against commoners for trespassing on newly enclosed land … were a frequent activity by the wealthy and a tragedy for the lower classes, many of whom were sent to prison or the gallows.” (https://livingchurch.org/2017/03/14/forgive-us-our-trespasses/)  For the wealthy and prominent of their day, forgiving trespasses was both a worthy act and a way to express some contrition and solidarity with those less fortunate. 

A while ago, a friend sent me another prayer variation that spoke of releasing us from the entanglement of past mistakes. I liked the general tenor of the prayer, invoking at its beginning a “cosmic birther of all radiance and vibration,” rather than the “our Father” that I’d too often visualized as a vindictive older white male. It’s not clear to me where this prayer came from. It seems likely that it’s a “New Age” variation of the more traditional prayer rather than a more-literal translation of an ancient text (https://www.nas.org/blogs/article/o_cosmic_birther_the_lords_prayer_meets_the_american_college_textbook). Still, in my current circumstances, I resonate more easily with entanglements than with either debts or trespasses. 

What seems most pressing to me as our societies struggle to deal with past debts/trespasses/entanglements due to systemic racism, classism, sexism, heterosexism, ageism, ableism, and a host of other “isms,” is that all of us are in need of forgiveness. To ask forgiveness requires that we acknowledge our brokenness and risk trying to do better. Defining forgiveness can be harder than working on debt or trespass or entanglement. It is easier to tick off what forgiveness is not: easy, quick, or painless. Nor does forgiveness mean forgetting the harm or relieving the debtor/trespasser of accountability. One touchstone for me in the process of seeking forgiveness and of forgiving others and myself has become a sequence outlined in Desmond and Mpho Tutu’s 2014 book, The Book of Forgiving: 1) Admitting the wrong and acknowledging the harm; 2) Telling one’s story and witnessing the anguish; 3) Asking for forgiveness and granting forgiveness; and 4) Renewing or releasing the relationship. 

May we seek forgiveness, may we forgive, may we do better.