Christianity Archives - Not Even Past

Play Review – Monroe by Lisa B. Thompson (2018)

On September 15, 2018, I attended Monroe, winner of the Austin Playhouse’s Festival of New Texas Plays, staged at the Austin Playhouse. The playwright, Lisa B. Thompson based the piece on her family’s history prior to their move to California in the 1940s. Situating the narrative in 1946 Monroe, Louisiana, Thompson places the story in broader histories of the Great Migration and southern black people’s experiences in the United States after World War II. Monroe begins with the aftermath of the lynching of a young man that affects his family and friends as they struggle to come to terms with his death. The man’s younger sister, Cherry, confronts her belief that God is telling her to leave the South, while her grandmother, Ma Henry, dismisses the idea. However, Clyde, a friend of Cherry’s brother, takes her dreams seriously and invites her to come along with him to California. Cherry must decide whether she is going to stay in her hometown where she is familiar with the people and cultural traditions or if she is going to risk moving to a location where she does not know what to expect. Overall, Monroe explores how the threat and aftermath of racial violence haunts the lives of African Americans as they imagine different futures.

Fully unpacking all the underlying themes of Monroe is a challenge because the play is rich in ideas of blackness as it pertains to the body, spirituality, cultural traditions, imagined spaces, and racial terror. Each character represents a different set of ideas, agendas, and dreams, demonstrating the fluidity of blackness in the play. In Thompson’s writing, the importance of spirituality to black families as well as the difficulties of improving one’s life are underlying themes that illustrate how artists use performance to interrogate and narrate historical and contemporary black experiences.

One of Thompson’s aims in the play is to expose the totalizing effect of racial terror that crept into black people’s minds and everyday lives during the Jim Crow era. After witnessing her brother’s death, Cherry thought she was pregnant by God when she skipped a menstrual cycle. Cherry finally comes to terms with the loss of her brother only after her cousin Viola encourages Cherry to accept the reality. Furthermore, with the fear that Clyde and her brother might share the same fate, Cherry undergoes another level of terrorization that caused her menstrual cycle to start again. Mourning her brother not only put an emotional burden on Cherry but also physically stressed her to the point where her bodily fluids were irregular. This signifies the psychological, emotional, and physical trauma of racial violence that penetrated the lives of black people. The fact that Cherry assumed she was the new coming of Mary and pregnant by God symbolizes how central spirituality was for Christian African American communities as they made sense of the world. I appreciated Thompson’s writing of Cherry that highlighted her sexual innocence by portraying a form of black womanhood other than sexual exploitation and violence. At the same time, Thompson shows the variety of possibilities for black womanhood in portraying Cherry as sexually innocent and cousin Viola as sexually experienced.

Continuing the theme of African Americans’ struggles in recovering from racial violence, Thompson also aims to demonstrate how black families often migrated in search for better lives and how that move impacted the family members who stayed behind. Clyde’s character is one of the first people in the play to discuss his plans to travel to California where he hopes he will have better job opportunities and less racial terror. In response, Cherry begins to think of a life outside of Monroe, where she could possibly escape her painful past. However, Ma Henry, disapproves of her idea to migrate, representing an older generation’s skepticism about moving away from familiarity. Having lived through the deaths of her children and grandson, Ma Henry is also fearful of the violence Cherry may encounter in her journey west that may prohibit her return. Cherry must choose her own dreams of exploring somewhere new or justify living in Jim Crow where she remains the keeper of her family’s roots and cultural traditions. Cousin Viola, who previously migrated up north and settled in Chicago returns back home after the funeral sharing her success. Taken together, Clyde and Cherry’s desire to migrate to California and cousin Viola’s move to Chicago maps an array of black people’s destinations outside of the south in efforts to search for better opportunities. Monroe also explores how blackness is not geographically constrained; rather it highlights the importance of locality in black people’s different experiences within the U.S. during the 1940s. While the play is heavily representative of Southern, Christian black cultures through language, food, and attire, Thompson’s portrayal of cousin Viola offers the audiences a sense of “secular,” urban, northern black experiences.

Monroe is a fascinating piece of black art that contributes to our understanding of the complexities of African Americans families as they migrated throughout the U.S.

The End of White Christian America, by Robert P. Jones (2016)

By Diana Bolsinger

Robert Jones interprets many of today’s most contentious political and cultural battles as the product of shifts in America’s demographic make-up. He convincingly shows that ongoing demographic shifts in America’s ethnic mix are accompanied by unprecedented changes in religious affiliation. White Christian (by which he means Protestant) Americans dominated American politics and social life for most of our nation’s history. Jones dates the shift away from this dominance to the election of John F. Kennedy – a Catholic– in 1960, with the change accelerating through the 1960s and 1970s. In subsequent decades, the number of religiously unaffiliated Americans surged, along with increases in the numbers of Catholic, Jewish, Muslim and others. The last year that Protestants represented a majority was 2008. Jones uses survey data to identify a generational shift within Protestant mainline and evangelical movements, finding younger believers to be far more accepting of gay and interracial marriage.

Jones argues that it is this demographic shift that has driven the furor over several key issues in recent years, including same-sex marriage, abortion, and a number of initiatives to infuse politics with “Biblical values.” Jones cites polling data indicating evangelical white Protestants are the least likely group to have black friends to explain their alienation from movements such as Black Lives Matter. He likens the passion driving the religious white conservative reaction to the “anger and denial” stage of grief, predicting believers will eventually refocus their energies on strengthening their own community of believers.

(via Jeff Kubina)

Jones’s interpretation of today’s culture wars is shaped by his own liberal outlook, but his account should also be interesting to conservative readers. Regardless of one’s political views, the demographic changes he outlines are real and are changing America’s politics and culture. The data Jones provides derives from solid sources. Most of the explanations for the rise of the “angry voter” behind the Trump campaign have focused on economic issues. While Jones does not address the 2016 presidential campaigns, his work provides a useful background on how demographics also factor into the rise of Trump’s popularity. The results of the campaign should also prove an interesting test of Jones’s argument that “White Christian America” has lost the political clout to dominate national politics.

Robert P. Jones, The End of White Christian America (New York: Simon & Schuster, 2016)

A Medieval Vision

by Martha G. Newman

In the last years of the twelfth-century, a monk named Engelhard, from the German monastery of Langheim, composed stories about miraculous events and visions he believed his fellow monks had experienced. This was not a decision made lightly: parchment was expensive, the process of writing laborious, and monastic authors needed permission from their superiors to write at all. But Engelhard (and his abbot) considered this project worthwhile. His stories preserved memories of holy monks, celebrated the special sanctity of his monastic order, and encouraged proper behavior. Other monks must have found this collection of stories worthwhile. Over the next century, it was copied – still by hand, still on parchment – at least four times.

A Cistercian manuscript of Gregory the Great's Moral Commentary on Job, created around 1111. A monk is seen wielding an ax, and the tree has some marks near the base. The monks and the tree form the letter "I." — A Cistercian manuscript of Gregory the Great’s *Moral Commentary on Job*, created around 1111. Today it is in the municipal library in Dijon, France (ms 173). The monks and the tree form the letter “I.”

The historical text I present here is one of Engelhard’s monastic stories. I have transcribed it from an early thirteenth-century manuscript and translated it from Latin into English. It contains a striking and unusual image: an apparition of the Virgin holding a vase filled with the sweat she had collected from monks laboring in fields. The image reinforces the purpose of Engelhard’s collection, for Mary praised the monks’ work and the holiness of their monastery; after hearing the story of the vision, Engelhard claimed that the monks worked still harder. However, this story does more than exhort and praise these Cistercian monks. It also illustrates changing attitudes toward labor as Europe moved from a subsistence to a commercial economy.

Engelhard was a monk in the Cistercian order. The first Cistercian monastery was founded in 1098, the same year that the crusaders conquered the city of Jerusalem. Just as the First Crusade demonstrated the combination of technological and economic advances and new religious impulses that allowed Europe to go on the offensive, so the growth of the Cistercian order in the twelfth century also combined a new understanding of religious ideas with technological and economic innovations. These monks sought to follow, as closely as possible, the strictures of the monastic rule written by St. Benedict 600 years earlier. One result of their adherence to the Benedictine Rule was that they rejected the economic practices of their monastic contemporaries, most of whom lived off the labor of a subject peasantry. The Cistercians instead wanted to live off their own labor; they refused gifts of manors and peasant revenues and, as a result, accumulated pasture, waste, and other territory not already settled by peasants. As the monks cleared these lands, raised sheep and pigs, and created workshops for metallurgy and other crafts, they quickly became participants in a new commercial and money-based economy.

The Cistercians’ attitudes toward work did not change as quickly as their economic practices. Medieval society inherited two sets of ideas about work, both of which held work in low esteem. The classical tradition of ancient Greek and Rome valued a cultured leisure and disdained the labor of those who made this cultured leisure possible. The early Christian interpretation of Genesis emphasized that God condemned Adam and Eve to toil and pain and presented labor as a result of human sinfulness. Throughout much of the middle ages, peasants were often seen as cursed by God because they had to labor in order to survive. When the Cistercians monks included agricultural work in their monastic customs, many of their contemporaries were puzzled to see aristocratic men working as peasants: “How, truly, is it religion to dig the ground, to cut down trees, to haul manure?” critics asked.

Even the early Cistercians still viewed labor as a penance for sin. They saw their willingness to take on the work of peasants as teaching them humility and control over their bodies: work was a means of imitating the humility and suffering of Christ, not a way to produce goods for consumption and sale. Soon after the foundation of their order, the Cistercians recognized that it was difficult to combine their prescribed hours of prayer with the demands of an agricultural economy; they may also have realized that aristocratic monks were not skilled at tending sheep and harvesting grain. As a result, they formed a second group of monks within their communities. These “laybrothers” spent less time at prayer and more at work, and they were probably responsible for the economic success of many Cistercian communities.

Engelhard was not the only Cistercian to tell a story about an apparition of the Virgin Mary who encouraged Cistercian labor. There are versions in other Cistercian story collections, but these depict Mary visiting the monks while they are at work, and they emphasize the wonder of seeing such noble men toiling as peasants in the fields. They emphasize labor as a form of penance which has a spiritual value only if it has been chosen voluntarily. Engelhard’s story is different, and suggests a changing attitude toward work. The monk in his story was the cellerar – the official in charge of the laybrothers, of paying hired workers, and generally maintaining the economic well-being of the monastery. And, in Engelhard’s version, this cellerar asks the apparition whether work done out of necessity has the same spiritual value as that done voluntarily. Mary’s response is remarkable: she says that she values both forms of labor and both will receive a reward.

Engelhard’s story suggests a growing recognition of the economic value of work. His ideas are akin to those of other late twelfth-century authors who rejected the idea that those who toiled out of economic necessity were cursed by God, who began to value the involuntary labor of peasants, and who started to quantify both time and production. We are not yet observing a society in which goods are valued primarily by their market worth: Engelhard’s story depicts monks producing sweat for Mary to collect rather than commodities to sell. But Engelard’s story of a monastic vision demonstrates that European attitudes toward work had started to change in tandem with the rise of a new commercial economy in the high middle ages.

The grange of the monastery of Langheim. Plants at the forefront of the image are decorated with gold and purple ribbons. — The grange (barn and workshops) of the monastery of Langheim. Today, the remaining buildings from Langheim are part of the town of Lichtenfels, in Upper Franconia, Germany.

A Monk’s Vision of the Virgin Mary (translated by Martha G. Newman)

This event happened in a monastery of our order, in a monastery that is renowned throughout France. Everyone believes it, because the man who saw it has many witnesses to his testimony.

It was harvest time, and as the monks worked in the fields, they sweat heavily with the hard work and under the heat of the day. When evening came, they went to bed and closed the door to their dormitory. The cellarer was a holy man, wise and mature, and of such good character that he alone was allowed to remain outside to take care of the hired workers. When he was finished, he went in to go to sleep, but the door to the dormitory was closed. What should he do? Beat on the door? He was not willing to knock, because the monks were resting. Should he then leave? But then he himself would have no rest. Preferring to inconvenience himself rather than his brothers, he entered the chapter room and sat on the steps.

But he did not sleep, and behold! the young woman entered, her light preceding two other women, and she approached the monk and asked if he slept.

He responded that he was awake, but asked why, against all monastic custom and in the middle of the night, the women entered the monastery without a care.

The woman said, “I am Mary, who cares for all who are in this abbey and in this order.” She carried a glass vase, which she held to her nose as if capturing the smell from it. And she said, “ I have visited today my monks in the field, and I collected their sweat for myself in this vase. For me it is the most pleasant smell, and it is certainly worthy for my Son, and it will return the highest reward.

The monk then asked, “O holy Lady, how important is our labor for you which is not so much done from voluntary devotion as from the necessity of our poverty?”

And she answered, “What do you say? Have you not heard that what is voluntary receives a penalty and duty earns the reward? If duty receives the reward, what is voluntary now receives a part. But whether out of necessity or voluntary, what you do is mine. I claim all of your work for myself, and what I receive, I remunerate.”

Having said this, she disappeared, and the monk slept sweetly, thus refreshed in hope, comforted in faith, and willing to work.

When morning came, he joyfully and devotedly reported what he had seen to the abbot at the chapter meeting. All were joyful, all believed him, and no one doubted it because of the seriousness of his character. All were stirred up, each was aroused to work. They labored and they sweated in such a manner that Mary, as she came near, could fill up her vase.

And thus Mary was accustomed to sport sweetly with her sons; thus she showed herself in a vision to them, offering them the gift of peace and grace. Those who were meek heard and rejoiced, those who were discouraged heard and were comforted; the lazy were inspired; all ran easily and without exhaustion to give glory to Christ and Mary, and from them receiving grace.

From Engelhard of Langheim’s Miracle Book. Munich, Bayerische Staatsbibliothek, clm 13097, ff. 145v-146r.

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