You see and hear the word frequently in the media and in casual conversation. This is especially true regarding sports and popular culture, though it crops up in other contexts as well. It’s my most unfavorite four-letter word: H. A. T. E.
Apparently, you’re either a “fan” or a “hater.” No other options. Why do we feel a need to be so extreme?
In the world of sports, more specifically college sports and, within that category, my alma mater vs. its archrival, I hear or read about “hate” almost daily. The word recently was in a newspaper headline. Yeah, of course I favor my alma mater. And, yes, I have some specific gripes with the archrival. But I don’t hate anyone or any group of people. I do very much dislike the way some people act. Many people enjoy good-natured trash talking (I am not one of them), but that’s rather different from just being crass and proud to be so. I very much dislike biased sports reporting. So a victory by my alma mater, at which the local paper take digs whenever possible, over the team our local paper clearly favors is that much more desirable. And, I very much dislike the way a former employer treated me. After I sweat blood and tears for the institution, I was chewed up and spit out. Yes, I am angry. That increases my lack-of-loyalty to athletic teams that represent the same institution. But I don’t hate anyone. (In fact, there are several people I appreciate a lot who came into my life while I worked there. And every athlete from there I’ve encountered on a personal basis has been a stand-up person.)
I don’t “hate to tell you” this. On the contrary, I am glad to tell you. I think it’s likely that’s what most people mean when they use that phrase. I doubt there’s any hate involved, just maybe some deception. It’s an example of the flippant use of this serious word.
Another flippant use that is puzzling it is “love to hate.” Well, it’s puzzling if you think about it, but who thinks about it? (Is that even possible?) More on this in a minute.
Maybe our overuse of the word “hate” reduces its power. That’s something to wish for. But another possibility is that our overuse is a sign that hatred is becoming more pervasive. I recently saw a comment on Facebook lamenting that there is so much “I hate this” in the posts and responses. I feel the same way. Perhaps overuse contributes to the pervasiveness.
Laziness could also be involved. People may find it easier just to use the H word than to be more precise: “I’m angry,” “I’m disappointed,” “I’m envious,” etc. More precise and maybe a little less antagonistic.
What about love vs. hate? Opposites? Certainly contrasting ways to react to another person. Yet, numerous sources say they are not opposite emotions. In fact, some experts say there is a thin line between these two powerful emotions. They propose that the opposite of love is indifference. Does that make hate seem a little less bad? Or does it note just how bad indifference is?
But I digress.
I am not suggesting that we never, ever utter the word “hate.” I also find it useful shorthand at times in innocuous situations. For example, “I hate when I drop something on the floor.” (“Stooping down to pick it up causes me orthopedic and balance problems.”) Or “I hate waiting in line.” (“A long wait is frustrating and standing a long time makes my back hurt.”) And the ever-popular “I hate when that happens.” (Meant as idiomatic humor.)
I just wish that we’d all be a little more conscious of and discerning about our use of this word. Especially when talking about other human beings. And maybe guard against letting it define us.
Tag: faith
Something I’d never worn to my home church before
A few years ago, I wrote about the changes in what people wear when they go to church. As I noted in that post (and as you likely know), when I was growing up, males always wore a coat and tie.
Our church building wasn’t fully air-conditioned in those days. As I recall, a system circulated air freely but didn’t cool it. Since we were in the mountains in a time when the Earth was less heated, this was not a problem except for a few Sundays in the summer.
I remember a congregational business meeting in which the possibility of upgrading the system to cool to full AC was debated. One woman said, “If the men would just leave off their coats in the summer, we wouldn’t need it.” I doubted I was the only one who agreed with her.
In fact, a number of my peers did agree. Eventually, we did something about it. The sermon took up most of the second half of the service. It was preceded by the offertory (passing the collection plates) and a congregational hymn. When I was in high school, some other guys and I decided that at the conclusion of that hymn, we would take off our coats and be more comfortable, sitting for the duration of the sermon.
We got some questioning and maybe less-than-approving looks from adult males. But, in time, many of them were doing the same.
I visited the church of my youth recently. I saw few coats and no ties. I wore my usual “Sunday-go-to-meeting” black jeans and open-neck shirt. That was quite different from how I’d dressed growing up, but I’d dressed similarly for visits in recent years.
I did, however, wear one thing I’d never worn there before. See, it’s been 60 years since I was an adolescent, daring to take off my coat. Thus, for this visit, I wore to that Sunday morning service something my adolescent self never even imagined wearing to church — hearing aids.
A sermon I won’t get to preach
One time, long ago, I was asked to preach at my church. It was a small church at the time with co-pastors, both of whom would be gone. Being the first Sunday of the month, the service normally would’ve included communion. But it was skipped because I was not ordained.
I had led communion in small-group situations a few times in the past without any lightning bolts reigning down, but the book would be followed on this occasion.
I’ll never get to preach a communion sermon, but sometimes I think about what I might say if I did. Several experiences, some more directly associated with the celebration of communion than others, come to mind. Here’s a draft of a communion homily.
As a young minister, I was helping plan a weekend retreat, along with a senior minister and a facilitator who was a graduate student in psychology at a nearby university. Though it would be consciously unchurchy, the other minister and I suggested we conclude the weekend with a communion service. The facilitator balked at this. A few minutes later, I suggested our last activity could be sitting in a circle, listening to music and passing around a loaf of bread and a bottle of wine. He thought that was a great idea.
Sometimes words aren’t needed.
Yet often we do rely on words, and they can certainly get one’s attention. Another time when the bread and wine were passed from one person to the next — this time in what was consciously a religious observance — my seatmate went off script. We were to say some simple phrase about the body/blood being symbolized as we offered the cup and loaf. Most of us repeated familiar words. My neighbor, however, said, “This is the blood of Christ, who was murdered for your sake.” That surely got beyond the usual ritual and down to the nitty gritty.
The elements are powerful symbols.
But do they have to be bread and wine? At a communion service during a student retreat when I was in college, the minister leading it used potato chips and orange juice. He explained, “Jesus used what was on the table. This is what I found on the table today. Jesus took ordinary items and touched them with significance — just as He touches you and me with significance.”
For that matter, are they merely symbols?
At one time many years ago, I was a member of the same church as the well-known theologian Harvey Cox. Harvey preached one communion Sunday. He reminded us that as Protestants, we see the bread and wine as symbols, while Catholics believe Christ to be present, the elements literally becoming His body and blood. He suggested they were right that Christ is indeed present, though not in the bread and wine themselves, but rather in the act of sharing them with one another.
One last anecdote doesn’t come from a communion service, but from what was nonetheless a communion experience.
Our community and the world were reeling from the assassination of Dr. Martin Luther King Jr. A large auditorium on the University campus was packed for a memorial service. As I was leaving I spotted a friend through the crowd. He was one of two Black (a term a few of us were beginning to use at that time) students with whom I had lived in a house during the previous spring semester. My white guilt made me try to be invisible as I slipped away along the edge of the crowd.
He saw me and called out. It was a short hi-how’s-it-going exchange that concluded with his saying, “Well, stop by the house some time. We still have parties.”
I felt he was saying, You are welcome at the table.
If speaking from a pulpit, I would conclude with an invitation to the table, attempting to tie together themes drawn from these anecdotes. In other contexts, I would and do offer no liturgical words, as special people and I partake of whatever food is on the table and in our sharing of it are touched with significance.
Before offering the elements, I would share this story:
In 2010, my wife and I saw The Passion Play in the German town of Oberammergau, where it has been presented every 10 years for nearly 400 years. The dialogue, of course, was in German, and we were given English scripts to follow (and tiny flashlights to make this possible). I relied on the translation most of the time, though for longer soliloquies, taken from familiar Biblical passages, I just watched and listened. I knew what the character was saying without understanding the specific words. I just wanted to get the feel.
I had adjusted to the German dialogue by the time we got to the Last Supper scene. Then, as Jesus blessed the bread and wine, the words were familiar. Why did they suddenly insert English? No, wait, that’s Hebrew. The Last Supper was a Passover seder. The blessings Jesus offered were the same I’d heard at many seders over the years.
Of course, that’s what he would say. That’s what everyone says in a seder, regardless of their own language. Of course, that’s what it means when it says, “Jesus blessed the bread and the wine.” He didn’t wave his hand over the elements in some act of hocus pocus. He recited a blessing.
Then, when I said, “Jesus took the bread and blessed it,” I would pray:
Baruch atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha’aretz.
In like manner with the wine:
Baruch atah Adonai Eloheinu Melech ha-alom bor-ay peri ha-gafen.
The English translations could be spoken then or could be in the bulletin:
Blessed are You, Lord our God, King of the Universe, who brings forth bread from the earth.
Blessed are You, God, Ruler of the universe, who creates the fruit of the vine.
Then we would be ready for the further words of institution — the symbolism of the body and blood of Christ, who would be present in our sharing of the elements.
We relied on the kindness of strangers
It would be our second-longest trip in our 16-year-old VW van. But only if we could complete it.
We — my wife, two daughters, aged 8 and 3, and I — were passing through Pennsylvania on our way to a family wedding in Toronto.
Outside Pittsburgh, we stopped for provisions. As we tried to leave, I had trouble getting the van into gear. After all the years and miles, it could be finicky, but it finally slipped into first and shifted easily as we returned to the highway.
A short hour later, we turned off Interstate 79 at the Lake Arthur exit, where we planned to spend that night. As I slowed to merge onto US 422, I attempted to downshift. The gear shift went to neutral and stayed there. We coasted onto the shoulder. I spent several frustrating minutes trying, without success, to engage any gear.
So, there we were, nearly 500 miles from home, not knowing how, when or if our vehicle would go again. This was not just our transportation. It provided accommodations. We had modified the interior for camping.
The first car we hailed stopped. It was a local couple who gave Nancy, my wife, a ride to the nearest public phone and back. They stopped, they said, because of our North Carolina license plate. They had been involved in an accident while driving through our state a year or so earlier. Several of our citizens had been so kind and helpful during that ordeal, they didn’t hesitate to return the favor.
Nancy checked the Yellow Pages for a tow truck that honored AAA membership. Fortunately, this service was available in nearby Portersville, which was not shown in our Rand McNally Road Atlas.
The owner-driver arrived shortly and hooked up the van. We all piled into his spacious cab. He ran one of two auto-repair shops in Portersville. His specialty was domestic cars. In the meantime, his wife was trying to contact the meachanic who handled the foreign market to see if we could drop the van off at his place. The latter mechanic and his wife were out for the evening, and the babysitter didn’t have the authority to accept the vehicle.
The van spent the night at the domestic-auto repair shop, across the road from the owner’s rural home. The owner’s wife gave us a ride to the local motel, which she had already called on our behalf. She would continue arranging to get the van over to the foreign-car garage.
We took the cooler and a few groceries from the van. Supper was an indoor picnic at the small motel, which sat behind its owners’ home. It was definitely economy class. The black and white TV picked up one channel. But it was adequate, and the charge was $20 for the four of us. Even in 1983, that wasn’t a lot for a motel room. The owners let us use the phone in their house freely the next morning as we talked with both mechanics and looked into the possibility of renting a vehicle to continue our journey.
We walked to a nearby diner for breakfast, after which the foreign-car mechanic’s wife, in their wrecker, picked up the van and then me and took us to their shop — beside their house. Nancy and the girls waited at the motel, unsure when they would see me or the van again. The motel operator graciously extended their stay well beyond check-out time. Nancy volunteered to change our beds in return.
I continued to wonder if we would be back on the road that day and, if so, whether we would be in our van or in a rented car. The foreign-car mechanic was cheerfully optimistic. It was probably just the clutch, he said. No big deal.
I had to wait while he and his son-in-law finished fixing a Datsun. Then I learned that to get to the clutch of a VW van, you have to pull the engine and transmission out. No big deal. They removed both in 10 minutes flat, and showed me the pieces of what used to be the clutch. Of course, he had a clutch for a 1967 VW. (Who wouldn’t?) Within an hour, I was ready to roll.
The repair bill was $85, parts and labor. I had paid more than that for a tail pipe at home before the trip. My personal check was fine without accompanying identification.
We were back on I-79 by midafternoon. We decided to drive through to Toronto, no matter how late it got. A campsite awaited us. We wanted to put a lot of distance between us and the trying experience of the preceding 20 hours. Yet we left with warm feelings for all those we encountered. They treated us as guests rather than customers, friends rather than strangers. They were determined, one way or another, to make sure we got out of our predicament with as little distress as possible.
Faith of our fathers and mothers
Some time back, my kids asked me a series of questions, the answers to which were published in a book for them and their offspring. One of those questions was “How is your faith different from your parents’ faith?” Here’s my answer. As with all my personal reflections, I offer it here in hopes others might find something with which to relate.
My parents’ faith was simple, traditional and seemingly based on a literal reading of the Bible. They attended all activities at the church and had little social life otherwise. Sometimes this need to attend appeared to border on obsessive, though I’m sure they did get a lot from being there.
For 18 years, I bought into all this with little or no questioning. It worked for me. And then it didn’t.
In the journey that followed, I soon realized that music, poetry and other art forms affirmed for me that there is something beyond the physical world. I felt a connection with other people, a connection sometimes called “love.” There was something spiritual about that.
In the midst of all this, the musical “Hair” came along. In it, a character named Claude sang, “I believe in God, and I believe that God believes in Claude. . . .” I had never thought about that relationship in that way. The phrase played often in my head. I was struggling to understand the nature of that which we call “God,” but somehow — maybe because of the power of music and poetry through which the idea was presented to me — I couldn’t help thinking that “God” believed in me.
I spent years redefining virtually every Christian symbol and ritualistic phrase from my childhood. Eventually, not only could I affirm those symbols and say those phrases again, but also they took on deeper meaning. Or maybe, I could affirm and say because they took on deeper meaning.
It wasn’t about merely reading the Bible and mindlessly following it as a road map, never mind that the map was hundreds and thousands of years old. It was helpful to hear someone point out that the Bible is a book of Truth, not a book of facts.
It worked for my parents to view what they read in the Bible and heard at church fairly literally. If the Bible said it, there was no reason to question it, even if you don’t understand it. I think it’s all more complex than that. I want to understand. I don’t think trying to understand denigrates religion. Yet I’ve come to accept that it is not possible to understand everything, and I’ve learned to affirm and celebrate mystery.
I’ve also become able to accept that my parents’ faith was just as real for them as mine is for me.
A search for life’s meaning
In a different context, my children are collecting my answers to various posed questions. One of the more challenging ones has been “What do you think is the meaning of life?” Here’s my attempt at an answer.
Now there’s a question that needs more than a few paragraphs. The answer — or, rather, the search for the answer — has filled countless books. I guess one might conclude that the meaning of life for a philosopher is to discover the meaning of life. No, make that “to search for the meaning of life.”
The same also could be true for theologians. Looking at it theologically, the meaning of life might be said to be trying as much as possible to emulate the Creator, in whose image we are created. “God is love” (and thus “Love is God”), we are taught. Along this line of thought, love gives life meaning — loving others, loving creation, and acting on that love. And let’s not leave out embracing the creative process itself. Being creative can also give our lives meaning.
This is consistent with the notion that the meaning of life is to leave the world a better place than we found it.
Searching online for “meaning of life” yields some philosophical links, but at least as many literal explanations: Life means not dead or inanimate. We are still breathing, and we’re not rocks. There may be some food for philosophical thought there.
Yet, we don’t have to be philosophers, theologians or scientists to find meaning in life. We can — and, I think, often do — look for meaning in small ways, seeking answers to small questions that provide some clues to what life is essentially all about.
[Really, many of my posts on this blog speak to the question, “What do you think is the meaning of life?”]
Most of us don’t think constantly about the “big picture,” but rather look for meaning on a daily basis. Something you see, hear, feel, observe, recall or maybe just sense that causes you to feel, at that moment, I’m glad to be alive.
To innovate or not to innovate
There have been times when wearing my minister hat, I’ve tried to be innovative. Sometimes that has worked better than at others. Here’s a couple of those other times.
In a sermon many years ago, I was trying to share how the spiritual dimension of art could help one be more aware of the spiritual side of existence. I read two poems that, I thought, exemplified this. They were not “religious” poems — no “God language” or anything like that. They worked because they suggested that life is more than physical, and their lyrical beauty was ethereal.
Afterward — maybe a couple of days later — one person told me she and another congregant thought I could’ve just read poetry for the whole sermon “and gotten away with it.”
Gotten away with it? Maybe, in a backhanded way, she was saying she got the point about poetry, but I wasn’t trying to “get away with” anything. I was trying to share an experience, using the poems to illustrate part of what I was trying to communicate didactically.
On another occasion, I was called on to offer the blessing before a luncheon in a non-church setting where I was working at the time. I had heard Garrison Keillor say that the purpose of a meal-time blessing is to remind us that we already are blessed. This resonated well with me. I decided to give that point a go.
When called upon, I quoted Keillor, then asked each person to think seriously about something for which they were especially thankful. After a moment of silence, I said, “Amen.”
Almost immediately, someone came up to me and with a sly grin said, “Sneaky!” Sneaky? I wasn’t interested in playing some kind of trick on people. My intention was to help them feel more blessed than they might’ve if they’d heard some potentially trite words and phrases.
Well, you try, and maybe give yourself at least a B+ for effort.
“Samaritans” today
Even many people who’ve never set foot in a church are familiar with the phrase “Good Samaritan,” and many have at least a rough idea of the story. “Samaritan” has come to mean “a charitable person.” Thus, much of the original point of the story is obscured, if not lost altogether.
For those to whom Jesus told this parable, “Samaritan” did not have a positive connotation. They considered Samaritans to be inferior, half-breed people to be avoided. Sure, the listeners probably got the point about how we should help others, but they may have been taken aback when the hero of the story was “one of those people.” Yet, Jesus told the story in answer to the question, Who is my neighbor? He was expanding the definition of “neighbor.”
In the ’60s, there was a version that was popular with advocates for racial integration, of which I was one. In it, the man robbed was white, those that passed him by were church leaders and the “Samaritan” was Black. Once when I heard it told, someone suggested that the victim could be a white liberal and the Samaritan a “redneck.” Indeed, Harry Chapin, in his song “What Made America Famous,” offers a similar approach to the parable.
I find it helpful to look at the 1997 movie, “As Good As It Gets,” with The Good Samaritan story in mind.
Melvin Udall, played by Jack Nicholson, is racist and homophobic. He earns his living writing trashy romance novels. He won’t bother to take his OCD medication, which would help him be less annoying. He doesn’t seem to like other people and doesn’t seem to care whether they like him.
Greg Kinnear’s character, Simon Bishop, is Udall’s neighbor. He is an artist who is gay. Udall verbally spars with Bishop and with his African-American agent Frank Sachs (Cuba Gooding Jr,), making no attempt to hide his prejudice toward both.
Then Simon is beaten and robbed in his apartment. He’s left seriously injured, and on the verge of bankruptcy. He’s not able to get help from his family nor from anyone on a long list of friends and fellow artists.
Melvin takes him in to his own apartment, to give him a place to live as he heals from his injuries and gets back on his feet financially. It’s a more expansive understanding of being a neighbor.
Adventures in job hunting
Have you ever had a job interview that didn’t go well? (I’m guessing your answer is “yes.”) Who’s had one that seemed doomed from the start? (Yeah, I see those hands rising.) You may not relate to the profession, but the situation I’m about to describe is likely familiar. You may not have had the very same experiences, but I’ll bet you’ve had some that were similar.
Back when I was in campus ministry, or at least trying to be, I set up a job-search file with an ecumenical organization that had a presence on many college campuses across the country. I was working as director of a local, non-profit service agency, when I got a notice that the campus ministry program at one small university in the mid-west had expressed interest in me.
They arranged to fly me out for an interview. For reasons I don’t recall, it had to be wedged in between commitments I had at home through a Saturday evening and a seminar nearby at which I was to speak on Tuesday and Wednesday mornings. It seems possible that my schedule would’ve been more flexible from that Wednesday afternoon through the upcoming weekend.
They booked me on an odyssey that began early Sunday morning. I landed twice along the way, changing planes at the second stop, before reaching a large airport across the state from the school. There I was met by someone from the organization’s national office.
First we had to connect. He had me paged, but had my first name wrong. Hearing someone else’s first name, I didn’t focus on the rest of the announcement. But I asked myself, Didn’t the last name sound like mine? Could it have been meant for me? But why would he not have the correct name? As I pondered, the page was repeated. I went to the designated meeting spot. Yes, the guy didn’t really know my name.
Then we set out in his car, swinging by another big airport to pick up one of his colleagues. Apparently the plan was for them to get to know me along the way. One might think that a preferred alternative would’ve been for the two of us flying in to have landed closer to the school, and the three of us to have gotten acquainted there rather than in a car. But one who might think that didn’t make the plans. We stopped for a quick evening meal. At some point it started to snow. The campus was covered by the time we got there.
I went directly from the car into a building with a large meeting room for the official interview. Tables were arranged in a large circle and filled with people. My job interview would be conducted by 27 individuals. That is about two dozen more than ideal.
I had not heard of this school before the initial inquiry came. As I began the interview, I had taken less than a dozen steps on the campus, and my feet had not made direct contact, thanks to the blanket of snow upon which I had walked. I hadn’t even ever been in that state before. I knew nothing of the resources for and past programming of the campus ministry there. I had some experience and ideas on which to draw in a general way, of course, but I couldn’t lay out for them at that moment a program tailored to that community.
I had an assigned host for the brief visit. First he took me to my lodging for the night. I was put up in a private room with bath in a women’s dorm. It was on the ground floor and had its own entrance from the outside, apparently designated for guests. All the typical dorm-room furniture had been pulled away from the walls (for painting? cleaning?) — and not put back. The single bed was near the middle of the room; the other pieces were scattered about. It felt sort of like sleeping in a small warehouse. But I did sleep, after a welcomed shower.
My host picked me up the next morning, Monday, for breakfast and a day of gathering information that would’ve been useful in the previous night’s Q & A. There was a tour of the campus, including a visit to the campus ministry offices. The tour of the small town included stops at 2-3 key supporting churches. I met more people. Conversations revealed more about how this program looked, past successes and failures, hopes and expectations. A couple of hours of this activity on the day before might have been more helpful to me than riding across the state.
One person I met was the token Jewish faculty member, also known for his left-leaning politics (maybe a token there as well). My host seemed to regard him as a friend, but didn’t pronounce his name correctly.
A few people were selected to have lunch and dinner with me. So there was informal, but mostly pertinent conversation at both that day. After dinner, I was taken to the small airport in a neighboring town. I boarded a small plane that took me to a larger airport for the first of two plane changes. The overall route meandered eastward.
I was scheduled to get back in time for my Tuesday morning conference, fortified by whatever in-flight naps I could catch and, of course, plenty of coffee. Fog at the second connection, however, intervened. I missed the first day of my commitment, though those in charge were understanding.
The potential employer and I didn’t make good enough impressions on each other to proceed. File it under learning experience. At least I learned some things, and I have to think they did, too. The flight delay taught me that is is unwise to rely on an air-travel schedule with no wiggle room. I hope we both learned not to shoehorn such an occasion into such a tight time frame and to find a way for the candidate’s job interview not to be conducted before any orientation.
Another lesson would be to have 3-4 people conduct the direct interview and report to the larger body. (O.K., I had already known that.) The value of using a professional travel agent to book the flight is yet another potential lesson.
I thought about beginning this entry with something about having spent a week there one day. But that wouldn’t have been accurate. It was more like “2-3 days in 30 hours.” And the days were in reverse order.
Twelve days leading to Epiphany
Realizing that celebrating Christmas is something we get to do, not something we have to do, I try (within my human limitations) to approach it this way:
After September and October have come and gone with Labor Day and Halloween, respectively, I turn my attention to and enjoy Thanksgiving. Then for most of December, it is Advent, the time of preparation for Christmas, which arrives December 25.
The “preparation” doesn’t primarily mean shopping, putting up decoration, wrapping presents, etc., though it necessarily does include these tasks. I get more out of Christmas with some mental/spiritual preparation. I try to keep that in mind during the logistical preparations. Sometimes it helps to stop a minute, take a breath and refocus.
I think it’s also helpful to remember that Christmas will come whether or not we get all the decorations up in exactly the right places. At our house, we decorate modestly, about a week before Christmas. It’s enough to keep us mindful of the season, without overpowering the meaning. I guess what I’m saying is that the decorations are the means, not the end itself.
Christmas Eve and Christmas Day can be quite busy for many of us. It’s mostly enjoyable, but still busy. I’ve grown to appreciate how much Christmas is enhanced for me by celebrating all 12 traditional days. No, we don’t give gifts everyday, though for families such as ours, there may be additional gift-opening sessions on subsequent days of Christmas after day 1, depending on individual schedules. It may not be the 25th, but it is no less a Christmas gathering.
A value of acknowledging all 12 days of Christmas, I’ve come to realize, is that there is more time — even some occasional down time — to stop and remember that it’s Christmas and think about all that truly means. It’s not just keeping the tree up until Epiphany because that is what tradition dictates. It’s walking past the tree and being reminded of — and feeling — the love and joy of Christmas at random times, after the hustle and bustle have subsided.
To the extent I can follow this plan — and I am not always successful — Christmas is less something I have to do and more something I enjoy in a meaningful way.
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