Dialogue, biblically speaking, is glory. To be brought into speech with God and to share in communion with one another, this is glory.

Drawing himself up to his full height he speaks: “I invited you on board — but only on conditions. I am the only man allowed to carry arms on this ship. You are not in Haiti now.”

Greene writes “That phrase spoken with conviction really disconcerted the officer. It was like a magic spell — he felt unsafe. He looked around at all of us, he looked around at the cabin. '‘Pas a Haiti?’ he exclaimed…”

“Being real” is something of a cultural proverb, an uncontested truth. It is often set in juxtaposition into “being a hypocrite.” But perhaps these nice boundaries are mislaid, perhaps this dichotomy is not quite true, not quite the full picture. Perhaps this seemingly settled position needs to be unsettled —if only a bit— by the destabilizing force of the truth.

It sounds like a joke: “You know that film where Tom Hanks plays the ‘fixer’ for the Irish mafia in the Midwest? Never heard of it? Oh, it’s directed by the guy who directed the two Bond films,Skyfall (2012) and Spectre (2015) and features Paul Newman as the mobster, Daniel Craig as his spoiled son, and Jude law as a necro-pathic killer and photographer.”

During that first Holy Week everyone, it feels like, keeps asking Jesus “who are you?” “tell us plainly, are you the Christ?” "Who do you think you are?” An indeterminacy surrounds Jesus. In the brilliant obviousness of the mystery, we are indeterminate: who is he?

Why all this physical work? Isn’t it the case that what’s really important about Easter is the message of the simple Gospel? The idea? Has Easter become materialist? Didn’t Jesus come to liberate us from the crude trappings of the world and the flesh? Isn’t this the celebration of the victory of the spiritual over the physical?

The way we look at things matters just as much as, if not more than, the thing we are looking at. You can think of several anecdotal illustrations: the optical illusion (“is it a chalice or two people about to kiss?”); the Rorschach test (“what do you see in this inkblot?”); the fight between rivals (“he looked at me funny”); the offense between strangers on a bus (“hey, what are you lookin’ at?”).

Our impatience indicts us. We care little for “the fullness of time” —which is to say “eternity”. And the constant stopping-to-rest of the Lord of the Sabbath frustrates us. Such haste makes bad kings.

Both share in common a sharp reproach to all manner of disquiet and rapaciousness. Both speak to the kind of inner hunger that does not, in fact, desire satisfaction but only the distension of its appetite for an unqualified “more”. Hunger for the sake of hunger.

I was moved in this reading by the analogy that Putin-and-his-Plan models for leaders of communities who can also become so married to their visions for their community that they become blind to all else. Efficiency and Control are the two nodes in an endless feedback loop of imagined continual progress towards the ever-receding horizon of abstract power. And if this is true of leaders in general it is true of pastors in particular.