In Memoriam

I took possession of Little Sheila one cold November night in 1990 from the Roselle Marathon gas station, thanks to Nick Pierotti, whose mechanics retrieved her from underneath the hood of a customer's car. Earlier in the evening while paying for my gasoline inside, I had heard her meowing and asked the cashier if she had a cat behind the counter. She hadn't. The cat was meowing so loudly outside she might as well have been inside. A stray, they were feeding her from the vending machine, Fig Newtons mostly, but had been unable to catch her. I went outside to try myself, but after a half hour all I got was a glimpse, which was all it took: I went inside to say I'd take her if they could just catch her. Which they finally did, just before the ten o'clock news. The minute she hit the living room she spotted the upside down lid of a cardboard box into which she jumped and presently did her business.

She was sickly from the beginning. One veterinarian advised us to put her down. Instead we forced the pills down her throat three times a day for two weeks. Somehow she recovered. She repaid us with eighteen years of companionship until her sad passing, this date, 2008.

A year later I think it's pretty clear that it was Little Sheila who did the possessing.

As a tiger, who by chance hath spy'd,

In some purlieu, two gentle fawns at play,

Straight couches close; then rising, changes oft

His couchant watch.

Milton's Paradise Lost

"Them Most Scorning are Most Bad of All"

“Of Mockers and Scorners, and false Accusers”

O HEARTLESS fools, haste here to our doctrine,

Leave off the ways of your enormity,

Enforce you to my precepts to incline,

For here shall I show you good and verity:

Incline, and ye find shall great prosperity,

Ensuing the doctrine of our fathers old,

And godly laws in valor worth great gold.

Who that will follow the graces manifold

Which are in virtue, shall find advancement:

Wherefore ye fools that in your sin are bold,

Ensue ye wisdom, and leave your lewd intent,

Wisdom is the way of men most excellent:

Therefore have done, and shortly speed your pace,

To acquaint your self and company with grace.

Learn what is virtue, therein is great solace,

Learn what is truth, sadness and prudence,

Let murmuring be gone, and gravity purchase,

Forsake your folly and inconvenience,

Cease to be fools, and ay to sue offence,

Follow ye virtue, chief root of godliness,

For it and wisdom is ground of cleanliness.

Wisdom and virtue two things are doubtless,

Which man endues with honor special,

But such hearts as sleep in foolishness

Know nothing, and will nothing know at all:

But in this little barge in principal

All foolish mockers I purpose to reprove,

Claw he his back that feels itch or grief.

Mockers and scorners that are hard of belief,

With a rough comb here will I claw and grate,

To prove if they will from their vice remove,

And leave their folly, which causes great debate:

Such captives spare neither poor man nor estate,

And where their self are most worthy derision,

Other men to scorn is all their most condition.

Yet are more fools of this corruption,

Which of wise men despise the doctrine,

With grimaces, mocks, scorn, and collusion,

Rewarding rebukes for their good discipline:

Show to such wisdom, yet shall they not incline

Unto the same, but set nothing thereby,

But mock they doctrine, still or openly.

So in the world it appears commonly,

That who that will a fool rebuke or blame,

A mock or grimace shall he have by and by:

Thus in derision have fools their special game.

Correct a wise man that would eschew ill name,

And gladly would learn, and his lewd life amend,

And to thy words he gladly shall intend.

If by misfortune a rightwise man offend,

He gladly suffers a just correction,

And him that him teaches takes for his friend,

Him self putting meekly unto subjection,

Following his precepts and good direction:

But if that one a fool rebuke or blame,

He shall his teacher hate, slander and defame.

Howbeit his words oft turn to his own shame,

And his own darts return to him again,

And so is he sore wounded with the same,

And in woe ends, great misery and pain.

It also proved full often is certain,

That they that on mockers alway their minds cast,

Shall of all other be mocked at the last.…

But who that of sin is clean in deed and thought,

May him well scorn whose living is stark nought.

The scorns of Nabal full dear should have been bought,

If Abigail his wife discrete and sage,

Had not by kindness right crafty means sought,

The wrath of David to temper and assuage.

Hath not two bears in their fury and rage

Two and forty children rent and torn,

For they the prophet Elisha did scorn.

So might they curse the time that they were born,

For their mocking of this prophet divine:

So many other of this sort often mourn

For their lewd mocks, and fall into ruin.

Thus is it folly for wise men to incline,

To this lewd flock of fools, for see thou shall

Them most scorning that are most bad of all.…

From SHIP OF FOOLES, by Alexander Barclay, circa 1550, edited and adapted

Pick Your Poison

Sunday's sermon was based on 2 Corinthians 12:1 ff., but what caught my attention was the Gospel appointed for the day, from Mark 6:1 ff., where Jesus sends out the disciples "by two and two," commanding them to take "nothing for their journey, save a staff only" and to "be shod with sandals."

The parallel in Matthew 10 contradicts these details, where Jesus says "provide . . . neither shoes, nor yet staves . . ." (vss.9-10), whereas Luke fails to mention the staves altogether, but agrees with Matthew about the footwear (10:4).

Neither Mark nor Luke represent the episode in the explicit eschatological terms which thoroughly infuse Matthew's parallel account. Indeed, Matthew transfers much of the eschatological imagery and language which Mark reserves for the yet somewhat distant time of his "little apocalypse" in Mark 13 into a much earlier period of the ministry of Jesus. In Matthew 10:23 Jesus says, "For verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come." This latter is the startling saying which so preoccupied the imagination of Albert Schweitzer's Quest of the Historical Jesus. As such these differences are a reminder of how the author of Matthew is at pains to correct the record of Mark. Luke also does this in his own way and at a later date, and openly states it as his aim in providing his own orderly and accurate account, the existence of other similar declarations of the gospel (presumably Mark and Matthew) notwithstanding (Luke 1:1 ff.). The Synoptics thus represent a stream of tradition worked and reworked because of perceived but unstated deficiencies, the fact of which underscores the importance of the work of redaction criticism and of the need to let the individual compositions speak for themselves and be understood on their own terms as much as is possible.

Every critic will have his favorite problem texts from the Bible. One of mine is from 2 Peter 2:6-8 where the reader is reminded about righteous Lot, who "vexed his righteous soul from day to day with their unlawful deeds" in Sodom and Gomorrah. Jesus is made to recount this story of Lot's escape from God's judgment on those cities in Luke 17:28 ff. But neither author seems to be in the least bothered by the seamy conclusion of the story in Genesis 19 whereby "both the daughters of Lot" were "with child by their father" (vs. 36). Having lost their husbands (!) to the fire from heaven and being unable to find new ones in their mountain hideaway, they got their father senseless drunk (on successive evenings, at least) to get children by him without his knowledge. The apples don't fall far from the pillar of salt, so to speak. What a family.

And never mind the internal problems with the story in Genesis 19. Are the daughters virgins (vs. 8) even though they have husbands (vs. 14)? Or has some considerable but unstated period of time intervened? Lot at length finds himself in difficult straights, barricaded in his house, but does a righteous man offer to throw his own flesh and blood to a mob of rapists in the street to protect the messengers of God within? It's as if none of this is known, or matters, to the authors of 2 Peter and Luke.

Another wonder is the famous example from Titus 1:12 f., which approvingly quotes the ancient maxim "The Cretans are alway liars." If you need a proof text for stereotyping an ethnic group, there you have it. Some say such reputations were justly deserved, however politically incorrect it may be today to say so openly. But it is hard to imagine the Paul of the Epistle to the Romans saying such a thing: "If it be possible, as much as lieth in you, live peaceably with all men" (12:18).

Some problems are more serious than others, for example, the difficulty with identifying Cyrenius the governor of Syria from Luke 2:1 f. It bears repeating, however, that such problems are not unique to the Bible. Tacitus' understanding of the Jews in his Histories is riddled with mistakes, but we don't give up in despair of learning from him about matters nearer to Rome because of it. It should more often be considered that the weaknesses we discover on the page are more nearly a reflection of our own, and tell us more about the human condition than we care to admit, the theme of the sermon, had I been paying better attention.