Religion and Spirituality

I am about eight or nine years old. My family is at my Grandpa’s house in Rehoboth, Massachusetts. My uncle Louis, and my aunt Cathy are living there with their father. My Grandma had died nearly a decade before.

Many of my nearly dozen aunts and uncles are gathered here in their family home, the occasion is a cross-country relocation of my cousin Karen and her new husband. Karen is the oldest daughter of my beautiful and sophisticated Aunt Francis and my handsome, Clark Gable-esque, Uncle Frank.

Karen is tall and beautiful like her mother, but she didn’t inherit Aunt Frannie’s red hair. She is about ten years older than me, and she tells us all that their relocation is due to a job that her husband got, or that they both found, out in Colorado.

Karen has always been kind to me, and I wished I could be around her all the time. She goes outside to put something in their car, and I follow her out. She gives me a hug goodbye and I start crying and beg her to take me with her. She hugs me tighter, then looks at me and says “I’m so sorry, I can’t, but wish I could.” It was one of the few moments in my young life that I saw that a better, or different, life was possible.

I couldn’t bear to watch them drive away.

Later that year, or the next, I am in a dim, low-ceiling, exposed beam dining room at the Brotherhood of the Spirit commune in Warwick, Massachusetts. That detail isn’t really important except to note that a few years ago I went to a house built by one of my writer friend’s and her husband out in the woods of Wendell, and their layout was so similar to that of the commune dining area that I felt stunned, and my whole body shivered as I was momentarily transported forty years into the past – a small, bewildered girl absorbing my new surroundings like the dark wood absorbed the light.

“We’re all family now,” said Larry, one of the Brotherhood members. “We all look out for each other,” he had said to my mother and me standing outside the day we arrived.

What I heard was that I was safe. We were safe. I wouldn’t be hurt anymore.

Now we had to settle in.

There are so many people around us. Some sitting, some standing – the room abuzz with conversation, laughter, eating, working, or resting. These people seemed happy, purposeful, sincere – and full of love and kindness.

We noticed the bright, fantastical rainbow art painted on the outside of the front building as we pulled up into the driveway, and more art on the rule boards declaring “no alcohol, no drugs, and no smoking”.

The flowing, colorful artwork contrasted starkly with the spiritual principles and laws painted in black on large white boards nailed up for all to see when entering the dining area.

I’m with my mother and my younger brother. I don’t know where my two oldest sisters are, but I’m not worried about them.

The leader of the Brotherhood Of The Spirit, Michael Metelica, is away in California we were also told earlier that day. He’d be back next week, someone said, and we would meet him then. He and all the other full members would decide if our family could stay there permanently.

My mother doesn’t seem worried. I think I’m a little worried.

James Baldwin’s book: Go Tell It On The Mountain is a masterful work.

Set in three sections, the narrative weaves the struggle of a family and its individual components through their church lives, and their salvation or resistance to their salvation.

What happens around them and throughout their experience as black people, whether in the south or in the north, elevates the characters’ deep existence in God’s world. Their religious belief and expression is their answer to enduring senseless violence and unwarranted hatred threaded throughout their lives.

The themes of sin and redemption, or striving for redemption, of rage, and of being saved – yet still a sinner – is felt in each page, in each individual’s journey.

As the novel opens with the eldest son, John, recalling his family’s church rituals and ‘the sinners’ the family passes on their way to Sunday services, the reader peeks at the family’s life in Harlem through John’s eyes. John expresses embarrassment by the demeanor and characters of the ‘sinners’ they pass as the family walks the four blocks to their storefront church, where their father is a deacon. John’s brother Roy expresses amusement at the ‘sinners’ behavior he witnesses as they walk past, and he expresses an attraction to that life.

Snatches of gospel song and verse propel the narrative forward through the several main characters’ thoughts and experiences, while the women elders and other sisters of the church, hover in the background, or come forward in prayer for the characters’ collective and individual souls throughout.

Instances of the family’s reality in a white world are shown through several scenes, but do not overpower the narrative of these characters’ lives. The reader experiences the world of the various characters and their choices, but are left to make of it what they will as they are propelled through the pages in a sometimes raw and dreadful torment.

The narrative compels the reader to bear witness – to understand the requirements of God to these characters – a forsaken people and their cries into the wilderness. The reader is kept rooted in each character’s living reality outside of the church, while unfurling a deep sense of these lives, and in the lives of their community through their spiritual connections and disconnections, and knowledge that their nearness to God is their only succor inside or outside of the human world.