faces

I've just experienced one of those "tumbling down the rabbit hole" episodes that I should count on occuring any time I find myself on Facebook. I've spent an hour perusing photographs from the past five years: snapshots of faces and places from Covenant College, my semester in Slovakia, visits to Michigan, Canada, South Carolina. Click click click, each photo giving my memory a blurred and heady view of a span of past as it leaped over the gaps to the next documented moment.

As I watched my own face flicker across the screen, my mind echoed with remembered fragments from Graham Greene's "The Heart of the Matter." I remember that when I read this book I had been struck by something the main character thought as he looked at his wife's photograph: "It had been a very early photograph, and he no longer cared to be reminded of the unformed face, the expression calm and gentle with lack of knowledge, the lips parted obediently into the smile the photographer had demanded. Fifteen years form a face, gentleness ebbs with experience, and he was always aware of his own responsibility. He had led the way: the experience that had come to her was the experience selected by himself. He had formed her face."

This line of thought led me to recall that e. e. cummings poem: "...nevertheless i / feel that i cleverly am being altered that i slightly am becoming / something a little different in fact / myself / Hereupon helpless I utter lilac shrieks and scarlet bellowings."

What I thought, in connection to these passages, with photographs of myself still fresh in my mind, was that five years can form a face, too. They can "hit and chip" with "sharp fatal tools" and "cleverly alter" me. I don't know that anyone other than myself would have noticed the transformation that I clicked through tonight--it's certainly no meth addict before-and-after. But I noticed, and it was unsettling. I detected the ebbing of gentleness with experience, the creeping in of a certain...slyness, perhaps, or disenchantment.

As my dismay heightened, I gave myself a much-needed reality check. Both of these passages are weighted down by a sense of doom: as though this life is all there is, and you will submit to the experiences inflicted upon you (perhaps helplessly uttering shrieks and bellows, but to no avail) because they are all you've got. The more I thought about the ideas behind these passages, the more I realized how wrong they are.

Scobie seems to believe that his wife's face has been fully formed: that it is now, fifteen years later, a reflection of her immutable Self. But life is not like that, thank goodness! My face will never ever be completely past-tense formed until it has been purified in the fires of mortality and becomes its fully realized Self. Until then, my path abounds with choices that offer me limitless opportunities to change the way my face is formed.

It is also important to note how Scobie shoulders all the responsibility for having formed his wife's face...an unfair burden for him to bear, and one that results in his own moral paralysis and eventual downfall. Tempting though it may be to blame others for the way my face has been formed (and, to an extent, justifiable though those accusations may seem), nevertheless I must remember that I am no passive victim in this process. My choices--down to the ways that I choose to respond to others--are, in the end, the ultimate face-formers.

Similarly barren of any mention of active will is cummings' portrayal of his mind as a "big hunk of irrevocable nothing", "helpless" to the chiseling work inflicted upon it by the "sharp fatal tools" of experience. I am no hunk of irrevocable nothing. And sanctification is really a different sort of process entirely. Although it retains cummings' idea of being altered by diminishment from an original state, this process is not merely the result of the sense's sharp and fatal (and, one gets the feeling, disinterested and indiscriminate) tools. It is the work of the loving and personal Spirit, the divine Comforter. He is making sure that my raw mortal hunk of heavenly metal is cleverly being altered, that I am becoming, in fact, MYSELF. As I was meant to be. And there is a world of difference between the passivity of a hunk of irrevocable nothing and the submission of a trusting hope. Whereas cummings' response is reactionary and futile, I am given the ability to choose to partner in my own transformation by celebrating it and submitting to it.

Active submission is utterly different from cummings' helpless bellowing. It is beautiful and productive, and suffused in a transcendant peace: the sort of peace that forms a face. What comfort.