Bessie Head

The joy of discovering a new author—new, that is, to the reader; she can be long dead but you had never heard of her—it makes you feel young again, as if it is not too late for you to become an explorer.

In the lovely small journal Slightly Foxed—an obscure British quarterly of only sixty-some small pages—there was a short essay on Bessie Head, an author from Botswana. Head’s first novel, When Rain Clouds Gather, was published in 1968. Born in South Africa, Head lived most of her life in Botswana, a landlocked country north of South Africa, east of Namibia, and southwest of Zimbabwe. In this little essay in a little journal I learned not only of Head and of this novel but that this novel was included in “The Big Jubilee Read” of seventy books published during the reign of Queen Elizabeth. I found that the Dallas public library had a copy available, and once I turned to read it, it hooked me. How could I never have known of this? How wonderful to learn of it!

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The plot centers on a man who, as the novel opens, is escaping into Botswana from South Africa, where he has just been released from prison. Violence, of unspecified sort, is in his past and in his heart. He settles in a small village—we learn of how the people live, poor, close to the ground. There is a British fellow who has settled there too; he brings modern agricultural knowledge and is trying to figure out (because somehow he has come to love these people) how to change their practices to ones that will be better for the soil, and for their lives. To do so he must come to understand how they see things, which is to say, become less of an outsider. We note that the white man is neither an enemy nor a native, though the book ruminates much on the evils of apartheid in South Africa and the myriad dehumanizations, large and small and all over the world, of African folk. There is an old woman who reads her Bible, who sees their local story as having its place in the Old Testament narrative. The man who is the center of the narrative has his own, anti-biblical thoughts.

Bessie Head puts all this together in a story that threatens catastrophe at various points—and there is great sadness at death from disease, and the vultures consuming cattle that died of hunger, and much more. Nonetheless, although I feared it repeatedly, nothing worse happened. The books ends with no simple message. The village has survived, its people if anything more interconnected than before. Evil has been dealt with by solidarity and not violence. And that solidarity is put as divine vengeance! God deals with a character who had intended revenge against God and his purposes. God plans revenge: “He would so much entangle this stupid young man with marriage and babies and children that he would always have to think, not twice but several hundred times, before he came to knocking anyone down.”

That “stupid young man” is the center of this remarkable novel. Reading it makes me feel like a new explorer, meeting people and moving into a world freshly strange. I am considering it for the book seminar next year, but perhaps you will go ahead and read it now?

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Out & About: This Sunday, August 4, I will be preaching at St. Francis in the Fields in Louisville, Ky., and offering a Sunday morning class: “Praising God for Creation: Reflections on Walking the Camino de Santiago.”

The next week, August 11, I am to preach at St. Matthew’s Cathedral in Dallas, where the services are at 9 and 11:15 a.m.

The Good Books & Good Talk seminar is to resume on Sunday, September 22, on Aldous Huxley’s Brave New World. Subsequent fall discussions: October 13 on Russell Kirk’s Old House of Fear and November 10 on Marly Youmans’s Charis in the World of Wonders—all in Garrett Hall at St. Matthew’s in Dallas, from 5 to 6:30 p.m.

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On the Web. August 6 is the feast of the Transfiguration, which celebrates the revelation of Jesus as the luminous Son of God to chosen disciples. I have written about this shining; I wonder whether the shining indicates simply the light of God, or if it might (also?) point to the light of true humanity. Visit: https://humanlifereview.com/the-shining/

Moses’ Failure

We just finished Deuteronomy in Morning Prayer in the Episcopal Church. It was an abbreviated, high-velocity race through the book, but even in rather abstracted form the displeasure of God with Moses comes through. I’m not going to write about that—what it was, what exactly Moses did wrong. The text always seems ambiguous to me. Suffice it to note that in the event Moses was angry.

Moses was often angry. The first time we become aware of him as an adult, he is in Egypt, a Hebrew living with the Egyptians but not under their oppressive yoke. He sees an injustice being committed—an Egyptian smiting (beating) a Hebrew—and he intervenes and kills the wrong-doer. (See Ex. 2:11-12.) A high-spirited, gut-level desire for justice seems part of his character. He could not stand for wrong to be done. Such anger is not necessarily a bad thing, indeed it can be the right thing. It is appropriate to feel the wrongness of injustice, and often the appropriate feeling is anger.

This, in Moses, I had seen before. But something new came through recently. (Do you know you can read the Bible for years and still find new things in it? At least, it happens to me.) In Exodus, after the Ten Commandments are given, God has much more in the way of laws to give. In chapters 21–23 he promulgates many judgments (rules or ordinances), most of them having to do with how people are to treat each other. After God tells Moses all these, Moses summons the people and repeats to them all the words and judgments that God had spoken. (This is told in Ex. 24.) The people agree to keep all that God has commanded. Then Moses writes the words down. Then he builds an altar, sets up pillars (one for each tribe), orders sacrifice to be made, and takes half the blood and throws it on the altar. Then: he reads the words he has written down, God’s laws, “the book of the covenant.” And again: all the people say they will keep all of God’s words. Finally, Moses takes the other half of the blood and throws it on the people.

You are wondering, perhaps, what’s new in this. What’s new is that this sacrifice was Moses’ idea. None of the ordinances that God had given him had told him that there was to be this sacrifice. The twelve pillars, the animals, the blood divided: all this was Moses’ idea. God had not asked for it.

Thus Moses joins the list. Cain and Abel made offerings to God—which God had not asked for, and with troubling result. Noah, after the flood, killed some of the animals that had been spared the devastation—a sacrifice God had not asked for. When God smelled Noah’s sacrifice, pleasing but not requested, God said he would never again send a flood because the human heart is wicked from the get-go. There is something twisted in us, something that is present in every human heart.

It is complicated in Moses. In part, Moses anger comes from his unwillingness for people to be complicated. He wants everyone to do the right thing, to follow and be faithful to God, to have untwisted hearts. He can’t stand it, in chapter 32, when the people worship the calf made out of gold (another instance when he was angry). And yet nonetheless there is in Moses’ heart that which was in Noah’s and Cain’s, something that rises from complexities deep inside us. Sacrifice embodies this twistedness because sacrifice is ever a paradox: We want to abandon ourselves to God, hence we offer him sacrifice, while at the same time by means of the sacrifice we are trying to control God. This is true, it seems, even of Moses, when he joins the line of those offering unbidden sacrifice.

In Moses’ case, to be sure, it was not a moral fault; it was deeper than that. And about it God is adamant: Moses may not enter the promised land.

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I don’t think I’m done thinking about God’s friendship with Moses. For it was a real friendship; the text repeatedly says that Moses was uniquely close to God. At the same time the text repeatedly emphasizes that Moses could not enter the promised land. I am eager for our lectionary to get back to Deuteronomy.

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 Out & About: This Sunday, July 21, I am preaching at St. John's in Corsicana, Tex.; the eucharists there are at 8 and 9:30 a.m. This is a change from previous announcements.

The next Sunday, July 28, I’m to be at St. Luke’s in Dennison, Tex., preaching at 8 and 10:30 a.m., and at 9:15 a.m. teaching a class on the parish as a school of friendship.

The next Good Books & Good Talk seminar will be Sunday, September 22, on Aldous Huxley’s Brave New World. Note: a couple of weeks ago in this space a change of date was announced. That was incorrect. September 22, from 5 to 6:30 p.m., remains the correct date and time. Apologies for this confusion.

 

 

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The Rev. Canon Victor Lee Austin. Ph.D., is the Theologian-in-Residence for the diocese and is the author of several books including, "Friendship: The Heart of Being Human" and "A Post-Covid Catechesis.: