Poems for Lent: Darkness

Darkness

By Lord Byron

I had a dream, which was not all a dream.
The bright sun was extinguish’d, and the stars
Did wander darkling in the eternal space,
Rayless, and pathless, and the icy earth
Swung blind and blackening in the moonless air;
Morn came and went—and came, and brought no day,
And men forgot their passions in the dread
Of this their desolation; and all hearts
Were chill’d into a selfish prayer for light:
And they did live by watchfires—and the thrones,
The palaces of crowned kings—the huts,
The habitations of all things which dwell,
Were burnt for beacons; cities were consum’d,
And men were gather’d round their blazing homes
To look once more into each other’s face;
Happy were those who dwelt within the eye
Of the volcanos, and their mountain-torch:
A fearful hope was all the world contain’d;
Forests were set on fire—but hour by hour
They fell and faded—and the crackling trunks
Extinguish’d with a crash—and all was black.
The brows of men by the despairing light
Wore an unearthly aspect, as by fits
The flashes fell upon them; some lay down
And hid their eyes and wept; and some did rest
Their chins upon their clenched hands, and smil’d;
And others hurried to and fro, and fed
Their funeral piles with fuel, and look’d up
With mad disquietude on the dull sky,
The pall of a past world; and then again
With curses cast them down upon the dust,
And gnash’d their teeth and howl’d: the wild birds shriek’d
And, terrified, did flutter on the ground,
And flap their useless wings; the wildest brutes
Came tame and tremulous; and vipers crawl’d
And twin’d themselves among the multitude,
Hissing, but stingless—they were slain for food.
And War, which for a moment was no more,
Did glut himself again: a meal was bought
With blood, and each sate sullenly apart
Gorging himself in gloom: no love was left;
All earth was but one thought—and that was death
Immediate and inglorious; and the pang
Of famine fed upon all entrails—men
Died, and their bones were tombless as their flesh;
The meagre by the meagre were devour’d,
Even dogs assail’d their masters, all save one,
And he was faithful to a corse, and kept
The birds and beasts and famish’d men at bay,
Till hunger clung them, or the dropping dead
Lur’d their lank jaws; himself sought out no food,
But with a piteous and perpetual moan,
And a quick desolate cry, licking the hand
Which answer’d not with a caress—he died.
The crowd was famish’d by degrees; but two
Of an enormous city did survive,
And they were enemies: they met beside
The dying embers of an altar-place
Where had been heap’d a mass of holy things
   For an unholy usage; they rak’d up,
And shivering scrap’d with their cold skeleton hands
The feeble ashes, and their feeble breath
Blew for a little life, and made a flame
Which was a mockery; then they lifted up
Their eyes as it grew lighter, and beheld
Each other’s aspects—saw, and shriek’d, and died—
Even of their mutual hideousness they died,
Unknowing who he was upon whose brow
Famine had written Fiend. The world was void,
The populous and the powerful was a lump,
Seasonless, herbless, treeless, manless, lifeless—
A lump of death—a chaos of hard clay.
The rivers, lakes and ocean all stood still,
And nothing stirr’d within their silent depths;
Ships sailorless lay rotting on the sea,
And their masts fell down piecemeal: as they dropp’d
They slept on the abyss without a surge—
The waves were dead; the tides were in their grave,
The moon, their mistress, had expir’d before;
The winds were wither’d in the stagnant air,
And the clouds perish’d; Darkness had no need
Of aid from them—She was the Universe.

drawn to religionless people

“I often ask myself why a ‘Christian instinct’ often draws me more to the religionless people than to the religious, by which I don’t in the least mean with any evangelizing intention, but, I might almost say, ‘in brotherhood.'” – Dietrich Bonhoeffer

Can I make a confession? Religious people make me nervous. Something about the Teflon certainty they carry through the world. No new ideas or the perspectives of others are allowed any influence. No disruption to the absolute truth they have figured out.

Except, most often, they haven’t figured anything out, they’ve only accepted what they have been told and then devised ways to defend what are nothing more than preconceived notions. There is usually a deep commitment to some sacred text involved, but an inability or unwillingness to recognize their interpretation of that text as nothing more than that – one, limited, in some ways flawed way of reading a text that has great depth and beauty and comes to them from another time and place. The great sacred texts lend themselves to more than one interpretation, not least because we approach them with very different ideas already at work. I don’t mean some secondary matters might be thought of differently. It’s the big ideas where the greatest difference occurs. We translate the Greek word theos into the English God but they do not really mean the same thing, and neither means the same as something like the Telugu word devudu. The three words do mean something similar and are the appropriate translation of each other, but each evokes a very different idea in the mind of the reader.

This in itself is not a problem. Like the proverbial blind men touching the elephant, important information is conveyed with each nuanced meaning. There is only a problem where no appreciation for nuance exists, where we do not attend to the subtlety and mystery that necessarily attend the infinite. Ironically, religious people seems particularly closed to the infinite. Those who presume to have obtained absolute truth have no place left for mystery.

I feel more comfortable around people who are less sure of things and more open to mystery. It seems odd to say, but we have to make room for the infinite. It’s suffocating otherwise. We try to make room for the infinite at the church I pastor, but even the monotony of religious services can be stifling. I’m excited about the fresh air we are going to breathe as we give up church for Lent. I think we are going to experience what Bonhoeffer was talking about, being drawn to religionless people, not so we can lock them into some absolutist thinking, but so we can enjoy brotherhood and sisterhood with them as fellow travelers on a journey into infinity.