Reverend Konrad Dreyer of Trinity Lutheran, home from his pole-fishing excursion to the lakes with his two small sons (they have caught three little sunfish the boys will share at supper), is seated in a lawn chair in his sunny backyard, which is also the church’s backyard, a stack of books, his briar pipe, and a pitcher of fresh lemonade on the table beside him. The boys are off to the city swimming pool with his wife; he has this delicious late afternoon to himself. All around him: the green lawn he has nurtured, the flowers and fruit trees he has planted. Butterflies. Songbirds. The midsummer sun is still high in the sky and warm — warm enough for T-shirt and shorts, but not yet smotheringly hot as it soon will be in the weeks ahead. On his return from the lakes, his wife told him about the suicide of the shoe store man and said that Police Chief Romano called and wanted him to please call back, and he did so. Officer Romano said the deceased listed his religious preference as Lutheran and he wondered if the Reverend knew him or his family, as they were looking for possible surviving relations. Connie said, sorry, the man was not a member of his congregation and he did not know him. That’s not surprising, he was not known as a religious man, the police officer said, but he had received a request from the secretary of the United Mine Workers local asking if Trinity Lutheran could host a memorial service for the man as they regarded him highly and wished to honor his passing, and Connie said that they could and that they should call him personally to schedule it. During summer vacation time, activities at the church dwindle, it should not be a problem.
In tomorrow’s sermon, it is his intention to take on some of the more contentious issues being raised by faddish theologians: the death of God; the supposed fabrication of a Jesus who never was by way of ancient mystery cults and pagan spring deity myths; the invention of Christianity by Paul and the later gospel writers, none of whom knew Christ (if he existed); the contrary “truths” hidden in the Apocrypha, suppressed by the church fathers; Herod’s slaughter of the firstborn; the myth of John the Baptist; the “dubious” legends of the Virgin Mary, and so on. Thus his afternoon’s stacked reading. He will not argue separately against these naïve opinions but will rather contest the appropriateness of approaching the sacred by way of profane reasoning. In his early days at university as a philosophy major, before Augustine and Aquinas led him into theology and eventually the ministry, Connie, thinking he might have talent as a writer, took a memorable English course in which the professor convinced him that well-made fictions were true in ways that history and scientific formulae were not. Amusingly, the professor used the “Three Little Pigs” story as an example and actually made a kind of theology out of it. This concept of lies that were truer than truths corresponded nicely with his own belief in the “spirit” of history as opposed to history’s supposed facts and made him feel at one with what he was even then calling “the creative force of the universe.” It helped him to see that myths were not falsifications of history, but rather a special kind of language for grasping realities beyond time and space, realities of the eternal order, and to understand Christianity as the gradual shaping of a sustaining human vision, one impervious to the aberrations of history and the pretentious intrusions of misguided scholars. As such, it is true, even if it is not “true.”
He pauses, takes a note to that effect, then returns to the book in his hand, which examines the historical evidence behind the four Gospels, finding little, and none at all for the existence of any so-called Jesus of Nazareth. Whereupon, out of the blue and as if in manifest refutation, Jesus appears before him, dressed in a crimson tunic with a dark blue robe over his shoulders and accompanied by a flock of small children. It takes him more than a moment to recognize Wes Edwards. The transformation is quite remarkable. This is not the real Jesus, of course, but the one popularized by Western art: pale, straight-nosed and high-browed, with a well-trimmed beard and flowing auburn locks (has Priscilla been adding highlights?), and costumed straight out of the Renaissance masters and European cathedral windows. “Hello, Wes,” Connie says, standing and offering his hand. Which is not taken. “How good of you to drop by. I was just thinking about you.”
Wesley glances back over his shoulder, frowns. “I think it’s you he’s speaking to,” he says, peering down his nose. “Yes, yes, I know he’s a fool, and foolishness is a sin, but, as has been said, God hath chosen the foolish things of the world to confound the wise. He believes, as he says, in ‘learned ignorance,’ so let us help him along in his belief.” His focus lifts to rest on Connie. He smiles. His gaze is steely and unwavering, yet mischievous. He picks up the book Connie has been reading, thumbs through it thoughtfully. Much has changed in Wes’ demeanor. He has lost his old crinkly-smile, lip-nibbling manner, is more aggressive, self-assured. He almost is who he pretends to be. When Wes pauses at a page, Connie prepares for a discussion about Jesus’ own existence in history. Instead, Wes tears the page out, folds it into a paper airplane, and tosses it into the still air. It floats gracefully for a moment before dipping to earth, and Wes rips out another page.
“Hey, wait a minute—!”
The children clamber about, tugging on Wes’ robes, asking if they can make airplanes too, and he smiles and spreads his arms and says, “I place before you an open door.” Whereupon, before Connie can stop them, the children snatch up his books, spread out over the back yard, and commence to tear the pages out. Connie manages to grab hold of the last of the books, but the child screams so bloodcurdlingly he lets go of it again.
“Wes! Please! This is terrible! Make them give them back!”
“Wes, I’m afraid, is indisposed. And I am disinclined.”
“But how can you? This…this disrespect for…!”
“Nonsense. There is altogether too much mystification of the written word. Especially that insignificant branch of fantasy literature known as theology. It is right that, like fancy, these pages take flight. Think of them,” he adds, as a paper airplane floats past right in front of his nose — Connie ducks and bats at it as if at a pestering moth—“as angels bearing such pompous human folly on their wings as to fill thy mouth with laughing.”