There is this phrase going around in Christian, perhaps primarily evangelical circles, that urges, just do the next right thing.
Somehow, the phrase always feels a bit off to me, like it’s mocking me. Maybe the people who wrote it never had a kid with disabilities who’d throw up her food inexplicably every couple days and then grin at you as if nothing had happened (see above photo). Maybe they have a bit more control over their choices than I do. Or at least they feel like they do. Or they know right when they see it.
But I don’t.
It feels downright audacious to say that I know what’s right for me or for my kid anymore than I know what tomorrow may bring. And as I’ve grown older I’ve started to trust that maybe it’s not so much about getting it right by God as being faithful. Being faithful the best we can, and trusting and relying deeply on God for all of it, all the things.
So this morning after this little marvel spit up her breakfast and then looked around and smiled unfazed, we took a walk. We went walking past that old barn they’re refurbishing down the road, I picked a flower, I ran part of the way just to see the wind in her hair. I really think the right thing may have been to cradle her in my arms on the couch rather than expose her to the bugs and the heat and the Earth.
But the faithful thing, savoring life with Lucia, has always reminded me of the extravagance that is God and the gifts God gives. And because God’s faithfulness is extravagant, it’s not just right, it’s also wild and free. So maybe we Christians, especially American Christians, have to be reminded that faithfulness is less self-reliance and more risky reliance on God. I wonder what our world would look like if we exchanged more risks for God for “right” steps.
A walk seems pretty tame in that light. But Lucia’s been a pretty good companion for such a journey, and maybe we’re just getting started…
In just a matter of days, we’ll come to the high point of the Christian tradition: the resurrection of Jesus. Pastors across the country will stand in the pulpit and use one of my favorite phrases–they’ll remind congregations that not just something has changed because of this resurrected Christ, everything has changed. The pastor I worked with started to talk about it last Sunday: because of the resurrection, “we are Easter people.”
Yet, I can’t help but wonder whether that resurrection life, in our current worldview, is really available to all people, not just in death, but in life.
There was an odd thread this semester connecting the two courses I taught, one on ministry with older adults and the other on young people, and it was the concept of “therapeutic culture.” For older people, this means we live in a culture that attempts to deny aging, because it smacks of weakness, failure, and bodily frailty. In our highly medicalized culture, we use therapeutic techniques to overcome these problems of the body, to fight against not just aging but also death. And we often prefer to live in the denial that we can win such a fight against time and mortality.
In contrast, in her book Chronic Youth, Julie Elman traces young people’s cultural evolution from “rebels” to “patients.” Today the same teenagers who were presumed innately rebellious and disruptive to society have become the object of therapeutic intervention and techniques. We are fascinated by the human brain, by young people’s ability to be conformed to the ideals of society and docile citizenship: the whole goal of adolescence becomes synonymous with young people being rehabilitated from their deficient youthful states to become obedient, accommodated citizens.
In theorizing adolescence through the lenses of therapeutic culture, rehabilitation, and conformity, Elman deftly shows how such a model leaves young people with disabilities behind. If they cannot be rehabilitated or conformed to suit or assimilate or accommodate to society, they cannot become capable, productive human beings.
Indeed, Elman’s work led me to puzzle through the concept and purpose of rehabilitation, which is something, as a parent of a child with multiple disabilities, that I’ve always felt uneasy about. When we constantly champion therapy as hope for young people with disabilities, how do we do so in such a way that maintains their integrity as unique and important human beings? When we stress the import of rehabilitation, especially for young people who are born with disabilities, I wonder what we think or hope they are being rehabilitated to? Because there is no prior state of health to often return to, perhaps rehabilitation is a never-ending, dehumanizing pursuit? Perhaps like those who are aging, young people with disabilities become victim to a spiral of therapeutic culture that champions a certain kind of person, a certain kind of life that they can never achieve?
I’ve struggled through this puzzle for so long, because my own child has been the recipient of meaningful, dignifying therapy–the kind that has appreciated who she is and at the same time spurred her on toward substantive goals of social interaction and self-expression. But that doesn’t mean I’m not fundamentally uncomfortable or unsatisfied with rehabilitation as one of the primary metaphors through which we instinctively interrogate the lives of people with disabilities. As anthropologist Gail H. Landsman points out in her study of mothers of children with disabilities, mothers clung to hope in therapy not because they really desired to change and alter their children, but because they thought it more plausible to change their children rather than change the way the world sees them. (A really poignant essay by Maria Rohan in Motherly discusses a similar challenge.)
But this has all got me thinking that if we truly are Easter people, if we truly are the church, we don’t have to buy into the gospel of rehabilitation, because we’ve got different, more transformative gospel at the heart of our faith. Rather than rehabilitation, especially for persons born with disabilities, surely resurrection, as a process of transformation, makes more sense in this world: people with disabilities, like all of us, live within the hope and promise and process of resurrection. They are not being rehabilitated or returned to some prior pure, whole, or able-bodied state, but they, too, are being transformed, made a new, dynamic, empowered, uplifted, exalted creation in Christ.
The problem, of course, is that too often a resurrection gospel has been far too therapeutic when it comes to people with disabilities. People with disabilities are implicitly told that resurrected life is either impossible because they can’t be rehabilitated as “normal,” or only narrowly possible in the hope of a miraculous overcoming or disappearance of their disability in life after death. But this is a false and human dichotomy, coopted by able-bodied imagination, hopes, and fears. This is why theologian Nancy Eiseland gave us such a powerful insight into resurrected life when she drew our attention to the scars and the wounds that Christ still possessed when he was raised from the dead. Christ’s body, imperfectly rehabilitated, yet fully resurrected in our midst, should remind us that signs of life among Easter people may look radically different than what therapeutic culture witnesses to.
And so here I am this morning, longing again, as one is wont to do in Lent, for resurrection in a fallen world. But what I continue to pray is that God would give me the wisdom to behold resurrection, in all its complexity, grace, and abundance. For when we preach of a mere gospel of rehabilitation as Christians we sell short the transformative, life-giving work God longs to do in this world in and through all of us as vessels.
But selling short people with disabilities is not just a problem for them, it’s a problem for all of us. For in a world in which we all grow old and die, therapeutic culture will never win the victory over death that has been won on the cross, a victory that doesn’t just involve the changing of a few lives, but the very world, the conditions, the parameters and limits in which we live. And living like Easter people, in light of that reality, means living with a promise that sees and uplifts and champions life among all people. It means we get to work in ministry that resurrects rather than rehabilitates, that points to who and where God is, even when the world may struggle to understand. And in so doing, that world, especially for people with disabilities, must and will be changed.
In the last few weeks, we’ve settled into a pretty natural rhythm with Lucia’s digestive struggles–constipation and screaming some days, vomiting others, and a lot of delight and sunshine in between. I feel like a broken record when people ask me how she’s doing, because we’re out of the woods we were in in 2018–pain management, feeding intolerance, hospitalizations–and yet, things are never easy. And if I’m honest with you and with myself, I’ve been feeling a bit weak and weary on this journey.
It’s an unsettling, even repulsive feeling for me.
I don’t experience myself as a weak person. I don’t experience Lucia as a weak person either. References to weakness in common culture, even in Christian circles, often smart for me, because it seems like we prefer to instrumentalize and capitalize on other people’s weaknesses, particularly and presumably those with disabilities and diseases, rather than feel or examine our own.
Perhaps the problem is the blame, the shame we instinctively attach to weakness–for my own part it’s attached to the responsibility I carry as Lucia’s mother, a teacher to my students, a scholar in disability, a pastor to others–the feeling that I’ve got everything to lose and nothing to gain in embracing, showing, or even acknowledging my weakness. You can’t be weak when you need to be strong. And in a culture where mothers are so often blamed and scapegoated for society’s anxieties and ills, how can anyone be honest about their own trials, their own weaknesses, their own humanity?
But here’s an even greater truth I know: we’re not meant to heal ourselves.
In fact, if there’s one thing Jesus’s ministry teaches me it’s that healing is first and foremost connected and relational. It can’t happen if we keep to ourselves. No, Jesus’s healing ministry invites us in, all of us. It connects people to each other, in our own needs and messiness as humans.
And at the very center of it is a weak Jesus who wants to be with us in our own weakness! I kinda can’t get over that truth. I struggle to believe it, really.
But what if weakness–vulnerability–is more like permeability, surrender, yielding, and surprise–elements that, like Jesus, are so not of this world that we rarely recognize or behold them as God with us, rather they are conjured and dismissed as mere weaknesses when they appear in plain sight?
So this Lent, I feel myself being asked to do this wild, holy, dangerous thing of living boldly in my weakness–letting you know that I literally forgot to have the oil tank filled and my house had no heat a few weeks ago because I was so scattered and thin. And even then, Jesus didn’t shutter or scoff at my humanity, but loved me (and people loved me, too) anyway. As mothers we’re pretty good at being with our kids when they’re weak, but we cloak our own weakness lest it makes us reprehensible, permeable, out of control, irresponsible. And so last Tuesday, after I took Lucia to her usual doctor’s appointment, she came long to mine. I’d been trucking along with a painful sinus infection, too busy and preoccupied (although clearly not with heating my home!) to even feel or let feel my own weakness.
But a little holy weakness may be just what our world needs–let us not forget that in all this bustle and brilliance and appearances, we are all on our way back toward dust. So in my dusty moments, let me be reminded of not just death but the hope and healing of the cross. I mean, you really don’t have the cross without a fragile, incarnate God made weak, and yet holy. And so if weakness begets sanctification, let me be bold in my weakness, heartfelt in cleaving to God and to others in this world that worships strong.
They are the social media forums that are the windows to our souls–an article about the lack of services for young adults with disabilities making the transition from school to work and out of the home is bookended by a comment from a mother whose daughter is only two and a half, but she says these are the very challenges that already keep her up at night. Another post in a Facebook group is from a mother who’s just given birth by emergency c-section but less than 24 hours later she’s writing to ask if there are other parents whose children had similar births. How were they affected? she asks. What did their futures hold?
A few weeks later I sit in the pews in the second week in Advent and the pastor up front tells us about a question put to her at the beginning of this school year that she’s still pondering in this season, over four months later, and she asks it of all of us:
“What are you waiting for?”
I am not waiting for my daughter to die, speaks a still, small voice inside of me.
It’s a statement that feels so foreign to my being that I’m altogether startled by it, as if I brushed up against it and now I’m disoriented and dizzied. No one waits for their child to die, I ponder…and yet we all do, in a way. In fact, how many of us really live our lives longing for, with an expectation for life, rather than death?
I think back to those message boards and I see people for whom the future is tyranny and agony and for whom waiting is shot through with worrying and fear, one might say even death and despair. As a parent of a child with a terminal disease I know that I would not be able to live with the tyranny of the future looming like that. I’m not saying that I do not have moments where I blink back tears, so starkly aware for just a moment that life without my daughter seems altogether bleak or meaningless. I have also had moments where her suffering seemed to be costing her too much in the land of the living.
And that thought didn’t come from nowhere. Clearly, I am not immune, as anyone who lives in this world, to the reality of the pain of death.
But I realized relatively early on that while embracing Lucia for who she was would mean embracing death, it would also mean living an extraordinary life quite impossible without her.
A few weeks ago as I preached that first week of Advent, ruminating on John the Baptist’s birth, a friend of mine pointed out that Zechariah and Elizabeth, like Mary and Joseph, would have their greatest longings for life granted in this child, only to find their greatest heartbreak in his death. Another friend of mine pointed out recently, and I’d never thought about it this way before, that these parents were living with children who had terminal diagnoses. Jesus was predestined to die a premature death.
But there’s so much more to the story, as we know. And Jesus’s story, even as it is often overshadowed by his bloody, violent crucifixion, was all about overcoming death–it was all about radiant, redeeming, everlasting–life.
What are you waiting for?
What are you waiting for??!
The question begins to scream at me. Because I can plainly see how the story of Jesus’s life, his parents’ lives, all our lives, are not so much about death, but about living life with abandon, with reckless, heartfelt love that bleeds out all over those around us who are suffering here on earth. What if that kind of all of us-all on love, is what life, not just death, is really about?
It strikes me that in this third week in Advent, as we light the candle of joy and we celebrate joy in Jesus’s birth, as well as Jesus’s life, death, and resurrection that the tyranny of the future really threatens to rob us of the joy of the present. That how we wait is as crucial as what we are waiting for.
So as for my family and I, the tyranny of the future can wait. We will go on living, looking for signs of life, not just in this season, but in every season. And we will wait with joy.
I was really humbled to preach the first sermon in Advent at chapel yesterday at the seminary. For those of you who have been asking, here is a transcript of the sermon.
Blessings on your Advent preparations!
As begin our journey in Advent this morning, we recall that the narrative of Jesus’s birth in Luke is intertwined with the parallel story of John the Baptist’s birth and his parents Zechariah and Elizabeth. In verses 5-20 of chapter 1, we are plunged into what Joel Green calls “the small town struggles of a little-known priest and his wife…the atmosphere is permeated by the piety of Second Temple Judaism and Jewish hopes for divine intervention.”
Now we’re living in a very different context than Zechariah and Elizabeth, but they feel like people we seminarians can relate to. They’re pretty faithful people. They’re really faithful people. Zechariah is a priest who’s given the honor of entering the sanctuary and offering incense in conjunction with sacrifices. The scripture tells us that he and his wife Elizabeth “were righteous before God, living blamelessly according to all the commandments and regulations of the Lord.”
But in placing their childlessness directly after their high religious and social status, the scripture isn’t just showing us their social disgrace but reminding us of their suffering. For Zechariah and Elizabeth who scripture tells us are “both getting on in years” we can only imagine that if they have been struggling to conceive for quite some time, they have likely known the pain of losing children, carrying hope and letting go of it.
And so when the angel of the Lord appears to Zechariah, fear overwhelms him and though he’s told he and his wife will rejoice at the birth of a son John who will be great in the sight of the Lord, he doesn’t believe it. “How will I know this is so? For I am an old man, and my wife is getting on in years.” We’ve been prepared for years for this, Zechariah thinks. We’re in the temple everyday, we’re faithful, we’ve prayed and yet our prayers have gone unanswered. How will we know this time will be any different?
I find some solace in this beginning to Advent, this hard place, this small story in which God comes close and carries out God’s very plans amidst our lives. But I struggle to believe, too. You see, I have been pregnant during Advent, filled with the expectation of a child, of hope, of new life, but I have also miscarried in this season. And a few years ago, during Advent, even after having a child, my husband and I were still waiting. Following our daughter’s seizures and hospitalizations, around 10 months they did some blood tests, they sent them away, and we waited for a diagnosis.
And when we got our daughter Lucia’s diagnosis, a progressive, genetic disease of the brain, I remember wanting to be prepared. I googled the symptoms, the treatments, the prognosis. “Death in early childhood” it read. And so I remember wanting to be prepared for when, for how, for what that would look like, so I googled a lot more. We got a diagnosis and now I wanted a prognosis. I remember wanting to be prepared.
But for what? So I could hold back just a little bit, so I could love her…just a little less? What?
Now I would be lying if I told you that as a parent of a child with disability and a scholar of disability that I wasn’t pretty uncomfortable with a text this morning that seems to use muteness, disability, as a punishment for doubt and disbelief.
But my own experience also makes me wonder if there’s more to what God is communicating here. Because I remember that feeling of seeing the beautiful child God had put before me and yet wanting even more reassurance that things would be okay. Maybe that’s where Zechariah was, too, after all that waiting, even with the angel’s proclamation, he just wanted reassurance that things would really be okay. Even the good news wasn’t good enough to overcome all his fears, his plans, his googling. Maybe for Zechariah and for me and for you, we have been tempted to continue doggedly on with our own plans, because at least it gives us some control. When we begin the story, Zechariah and Elizabeth are seemingly in control of their lives and where we end our lesson this morning, perhaps the problem is that Zechariah is still struggling for it. He’d rather cling to control than experience what God has in store.
And so silence that looks like a curse of Zechariah’s unfaithfulness may be the very reminder in this Advent season that God is active in our smalltown lives even when we don’t believe it to be so. That loss and heartache and suffering and pain are the very places where God seeks to meet us, but where we often try to control that God who wants to break into our lives and our world with radical, reckless love. The best thing that God did for me in that Advent season was not to give me a clear prognosis, a healthy child or a new computer where I could google my future to death, but like Zechariah, God invited me to lay beside my plans and just love the person in front of me. God gives us life to go on living, not always in the form of children, but always in the people beside us and the ordinary circumstances of our lives—reoriented, shifted, rerouted toward the extraordinary love of Jesus Christ, our savior.
That son who will be born to Zechariah, John, will go onto urge us to “prepare ye the way of the Lord.” But make no mistake this Advent, we are but participants in the saving work of God, Jesus, and the Spirit. Thank God that our preparations are not our own.
Case in point: for several years after Lucia was born, because she needed and loved (and still loves) to be held, I struggled to find just ten minutes a day when my hands were free to sit in silence. But in the last ten months, I’ve finally realized something: I’m much better at praying when I’m holding Lucia. If I’m in my office alone, like I was this morning, I’m surrounded by my books and my responsibilities and distractions, and when an idea comes to me, my hands are instantly busied, trying to scratch down that idea on paper before it flees. My eyes flutter open and my attention floats away from prayer to the day ahead of me.
But if I’m holding Lucia, I can’t use my hands. When my eyes open or rest upon something, they often rest upon her, subtly bringing me back rather than away from the intention of it all. Lucia’s voiceless expectation, the hopeful way her eyes dart and wander and peek up at me lead me back to the very present act of holding her, and being with one another–and our just being with God.
What I often count as an aberration, an intrusion from the true beauty and solace of our backyard view of nature–the screech of a large truck coming to a halt or a car horn blaring–Lucia accepts with diligent curiosity, reminding me just how fickle and narrow my own attempt at spirituality can be.
Indeed, it is only through this quiet discipline that I’ve come to realize that acceptance, such willful abiding in God’s presence, is anything but passive. Rather it’s what I continue to yearn for after all these years, and that God has placed beside me a great spiritual teacher in my tender daughter is not so much a great irony, but a sweet revelation. I’ve always believed that you do not need words to pray, yet even my own beliefs can assert themselves so willfully that the prayer become secondary. But I’ve never so palpably felt the resonance and profundity of that quiet as when I’m in God’s presence with Lucia alongside me.
It was one of the last few days of the semester, the time when spring is tempting summer and so this particular student and I had elected to head outside to talk. As we settled onto the picnic table, she thanked me earnestly for all that she’d learned over the course of the semester, for my passion for ministry and students and for the class, but as she looked toward the exam she was to write, she had just one final question, she said.
“Do you really believe, Dr. Raffety, that people with disabilities have gifts for ministry?”
I could hardly believe what I was hearing, questioning whether I’d heard or understood her correctly, as she went onto qualify, quite sensitively, but definitively her disbelief in what I had believed to be the central tenet of the course–the one thing I’d been trying to get across all semester. It was a mixture of righteous indignation and bitter disappointment and bewilderment that took over me in that moment: just how might I convince her? Where could I even begin?
But might it work much the same way with gifts? I wondered. Because able-bodied people are looking for certain types of gifts in people with disabilities, gifts they’ve seen before in other able-bodied people and thus recognize, perhaps they literally don’t have the ability to perceive other gifts because they’re hovering under the surface, imperceptible to the able-bodied eye?
Less than a month into our study, a young woman from one of the families we interviewed died. I’ll still never understand how just a day after her sudden death, her mother had the wherewithal to contact a group of lowly researchers to let them know, but she did. One of our research assistants dutifully went to the funeral. Not only at her packed funeral but in a subsequent follow up visit, her parents shared the tremendous impact the young woman’s life had had on so many people around her, but also what they believed to be her unique abilities. As I listened to the interview, I noted how confidently her parents asserted, “She was an excellent judge of character. If she didn’t like someone, it was because she could tell they weren’t genuine… We often learned to take our cues from her reactions to people because she could really tell so much about them just from being with them,” her mother added. All this hypersensitivity and supreme ability from a 30 year-old woman who had physical and cognitive disabilities, limited purposeful movement and no words.
Was this family, especially still fresh in the throes of grief, generously but falsely attributing super powers to their daughter with disabilities? Or might it truly be possible, perhaps especially given their daughter’s presumed dis-abilities, that she had a unique way of interpreting and interacting with the world that has something to teach us?
I’ve always smarted at literature that pronounces the gifts of people with disabilities in terms that are limited and narrow–they’re notable for their wonder at the world, their slow ways of being, their vulnerability, even their joy. Those don’t seem like bad things on the surface, but the sparseness, simplicity, and uniformness of them, the suggestion that people with disabilities fall into these staid categories primarily because of their disabilities does not take full stock of their complicated ways of being human in the world that include but aren’t reduced to their disabilities. Of course, yet another suggestion, that people with disabilities exist as objects, not subjects through which able-bodied people can get in touch with their vulnerability and brokenness as distinct aspects of all our human nature, is also quite offensive.
There’s nothing broken about my daughter, thank you very much.
However, if I’m honest with myself, I’m not sure I’d ever contemplated how my daughter’s own differences in communication, brought forth by her disabilities, palpably registered in her limited movement, vision, and verbal invocations, might yield not just gifts of relationship or gifts of perspective but simply, gifts. I had long noticed that even when Lucia’s gaze was positively fixed on the ceiling or when she seemed little aware of her surroundings, when her father walked into the room, she’d giggle knowingly and even turn to smile in his direction. With low vision and limited head control, it’s pretty clear that she’s not seeing him, but sensing him otherwise; we’ve suspected that she “knows” him by the sound of the weight his carriage (and only his) induces upon our creaky floorboards, because she doesn’t react to anyone else coming into the living room that way.
I’ve long believed that Lucia also knows we’ve come home to our house and entered the garage by the way the light darkens inside the van and the bump into the threshold, at which she always starts smiling and giggling. But just a few days ago, she started smiling even as we pulled into the driveway! And when we came home late from our vacation a few days prior and deposited her asleep into her bed that night, but she ended up in our bed when she was crying the morning after, when I carried her downstairs into the living room, even before I could pronounce that we were home she beat me to it, erupting into giggles, without so much as turning her head to look around the room!
And so, a few days later when the child study team from Lucia’s school called and kept talking about how difficult Lucia is to reach, teach, and communicate with, I kept thinking, are we talking about the same kid? Sure, she doesn’t roll over and she can’t purposefully reach for objects, yet somehow, despite having low vision and not being able to purposefully turn her head with much precision, she knows who her father is. What’s the problem here, again? I wondered. My perspective had been so altered by what we had been seeing in our research study that I couldn’t see Lucia the way they saw her; in fact, I corrected them on it. I told them I didn’t want to hear anything more about how difficult my daughter was. Wasn’t it their job to perceive where communication was already happening and magnify it? Why were they approaching her as if something was wrong with her when it seemed something was wrong with them? (They didn’t like that very much.)
When I responded to my student’s question in May, I spoke from my experience regarding Lucia’s gifts for ministry and the gifts of some people with disabilities in our congregation. Just a few days after, I discovered this beautiful article from Amy Julia Becker, that could have been the anthem for my course, intentionally titled, after all as it was, “Ministry with People with Disabilities.”
But I feel convicted that even my own musings as a researcher, a scholar of disability, and a parent have been necessarily limited and incomplete. Looking back on months of our ethnographic study with families with children with disabilities who are nonverbal, nearly every single one of the families notes the gifts of their children with ease; a dramatic portion of them question whether their children are really cognitively impaired or if it’s just the world that’s disabling them. It makes so much sense–we believe that intelligence and gifts come in so many different forms. We say that all the time, but perhaps we don’t really believe it. But it was from the family of the 30-year old girl in our study, the person who had lived the longest, whose family arguably knew her the best and was the most familiar with her, from whom the most precise, dynamic assertion of gifts came.
The conviction of this research project has been that people with disabilities have so much to teach us about communication and joy and spirituality if we would just have ears to listen. But my student wasn’t the only one who needs to be rid of her own prejudice and obstacles and ableism to really appreciate the gifts of people with disabilities. That’s a lesson I’m learning everyday. Indeed, I might have replied:
“Yes, I do believe people with disabilities have gifts for ministry, but sometimes I may struggle to see them. That doesn’t mean they’re not there. It means I have a lot of growing to do. But I’m thankful that God has granted me a glimpse of them and I will continue to pray that I can learn to see differently and honor what God is doing in them and through them. I pray that God grants you that, too.”
I realized that it’s only fitting that I started blogging again yesterday during Lent, because as history serves, Lent has lent (I just can’t help with the puns…you know Easter is on April Fools, right?!) a good portion of inspiration.
So I’ve compiled, just in time for Good Friday, a dose of Lenten posts for your contemplative reading.
I pray that this season has been meaningful and full for you and that you find so much comfort and hope and peace even at the sight of our wounded savior on the cross. May we linger on that cross and the grave with renewed passion and waiting and expectation of the hope to come on Easter Sunday. Amen.
The other week a colleague and I did a presentation for Ph.D. students about the job market. She told them that when she started looking for jobs her own adviser told her that it’s not that difficult to find a job, but to find a job that leads to or amounts to a career takes about four to five years on average in academia.
I could see the desperation and disillusionment in the students’ eyes, but deep inside, I sighed a bit. Her words reminded me that we so often look at others around us and all we see is where they are now, the fruits of their hard work, and we assume things came quickly and easily to them, probably—no–definitively, more quickly and easily than they came for us.
But what if that’s not the truth? What if I reminded you today that good things take time? And that the good things that others have, those took time, too.
See, despite my sigh, I saw myself in the eyes of those students. Here I am not even three months into my new job and I’ve been beating myself up a bit, because I haven’t made it around to all that much of my writing, I don’t have a clear three-year vision for this appointment, and I’m not sure what role I can or should play in institutional change.
But it’s been three months.
And my expectations crammed into those short months, for the next three years, reek of impatience, perhaps even faithlessness. I wouldn’t expect to take a new job in a church and within three months implement dramatic changes. No, I’d recognize and routinize the value in listening, observing, taking in what’s God is and has already been doing before ploughing boldly ahead.
So I’m drawn these days to something like the wisdom of percolation, to recognizing and valuing that if we people work hard for years beneath the shadows, then surely God needs time to work, too. That perhaps we’ve got it all wrong: time is not against us, but for us, in that it takes time to understand, to learn, and to grow, and God wants us to have and to hold and to enjoy that time with God. I would and can afford that time to my students, but it’s a bit more difficult when it comes to me.
But maybe, just maybe, I’m right where I need to be.