All I want is a cure and my friends back.
The list is long – breast cancer, world hunger, or what Dwight D. Eisenhower called the “military-industrial complex.” In a deeply patriarchal, violent world of unrelenting corporate profiteering, I want a cure for all those maladies and more.
On this 25th anniversary of World AIDS Day, I’m thinking especially about HIV. When I moved to the San Francisco Bay Area in 1991, I saw those simple yet poignant words on a t-shirt: All I want is a cure and my friends back.
Perhaps that’s just too much to hope for. Yet, tomorrow also marks the beginning of Advent, a Christian season perfectly suited for wildly peculiar hope. Both wild and peculiar especially on the first Sunday of Advent, when most Christians will hear, not about Christmas, but about fantastical world-ending scenarios in apocalyptic biblical texts.
That’s certainly peculiar, but is it hopeful?
The word “apocalypse” has its origins in a rather ordinary Greek word that referred to a cover, like the lid on a jar. The ancient Greeks may have used the verb apocalypto when they opened something. It just means “to take the lid off”; we usually translate it as “to reveal.”
I like that image for sifting through biblical texts and Christian history in search of vision to feed our hope. Here are just a few things we might find when we pop the lid off:
Hope for the Nations
Readings for the first Sunday of Advent will sometimes include something from the last book of the Bible. There are lots of nasty bits in the Revelation to John, completely unsuitable for young children. In the last chapter, however, there’s no more Armageddon, no more terrifying horsemen, no horrific tribulation, but instead an amazing vision of the City of God. A river flows from that city, and on the banks of that river, a tree. The leaves of this tree, John writes, are for “the healing of the nations” (22:2).
John did not say that those leaves are for the healing of “Christian nations,” or “nations that we agree with,” or “nations that never committed war crimes,” or “nations never guilty of slavery or colonialism or economic imperialism,” or “nations that we might like to visit as tourists on vacation.” Looking forward to healing rather than vengeance surely qualifies as a counter-cultural hope.
Hope for Gate-Crashing
Not long after John’s revelation, a theologian by the name of Origen took the lid off again and found the irresistible love of God. The love of God, Origen declared, is so compelling that not even the Devil and all his fallen angels will be able to resist that love forever. Eventually, Origen believed, everything and every creature would find a blessed home in God.
That’s a compelling vision indeed – so compelling that just a few centuries later the institutional church condemned it as heresy. They put a lid on it. And that’s not so surprising. If an institution understands itself primarily as a gatekeeper, it won’t look very kindly on those who insist that there’s no longer any gate to keep. Gate-crashing is a deeply hopeful spiritual discipline.
Hope Beyond Hope
Fast forward a few more centuries and we find the medieval mystic Julian of Norwich, who lived at a time when bubonic plague was decimating most of Europe in ways difficult to imagine. Anyone who lived through the early years of the AIDS crisis has a sense of what Julian must have witnessed – bodies suddenly and mysteriously falling ill; bodies falling all around her; bodies dying in such numbers that they literally piled up in the streets with no one to bury them.
In the midst of that devastation, Julian had some visions. The lid popped off and this is what she wrote: “All shall be well, and all shall be well and all manner of thing shall be well.”
Was she just delusional? Julian herself wondered the same thing. She was surprised by these “showings,” as she called them, these mini-apocalypses. “This can’t be true,” she wrote. “Holy Church teaches that sinners are condemned to hell.”
But the showings persisted: “All shall be well.”
These irruptions of wild hope and fantastical visions throughout Christian history emerged from a truly impertinent question: Can God be trusted? Will God really keep faith with us even with bodies falling all around us?
That was playwright Tony Kushner’s question in a moving prayer he wrote in 1994 for the National Day of Prayer for AIDS: “Must grace fall so unevenly on the earth? Must goodness precipitate so lightly, so infrequently from sky to parched ground?” Can you be trusted, God, really?
Kushner speaks for so many when hope seems little more than a bread-crumb trail in a messy life, or a glimmering ember in the fireplace teetering on the edge of going out.
It’s the rare individual who can summon a hopeful faith alone. The rest of us need some help. We need those fantastical visions that sprout up quite unexpectedly in the middle of troubling biblical texts, or those moments of stupefying hope punctuating a disturbing Christian history.
I was reminded of this just last night at the National AIDS Memorial Grove in San Francisco during a lovely event honoring two colleagues and their remarkably hopeful work to end AIDS and comfort the grieving.
That event was “church,” a reminder of why I keep doing what many Christians do on a Sunday morning. There are many reasons. But on the first Sunday of Advent, I need a community that isn’t afraid to say wildly peculiar things and find it hopeful: All I want is a cure and my friends back.