Introducing: A Deity Who Makes Sense
“HEAVENLY Father,” take to thee
The supreme iniquity,
Fashioned by thy candid hand
In a moment contraband.
Though to trust us seem to us
More respectful—“we are dust.”
We apologize to Thee
For Thine own Duplicity.
That’s by Emily Dickinson, the wonderful 19th-century American poet who churned out almost two thousand poems in almost total obscurity, too shy to publish more than a handful of them during her lifetime.
“Heavenly Father” is a retort, couched in acid irony, and also a plaint. We are not supposed to be anything much—dust, iniquity. Creating us was a momentary lapse, a glitch. The father is not presumed to be proud of what he has wrought.
And yet, if the creations are that flawed, why blame them for their failings? It seems like a double insult—to be fashioned as something iniquitous, then also held accountable for it. Dickinson raised here a profound question about moral responsibility and the relationship of the creator to his imperfect handiwork.
The poetess died at 55 in 1886, and “Heavenly Father” is considered one of her later poems. That means she wrote it about a hundred years before the publication in 1975 of Raymond Moody’s Life After Life, the first major, groundbreaking book on near-death experiences. At that time, thanks to advances in resuscitation medicine in the 1960s, there was a sudden surge in the numbers of people—ordinary people, not mystics or spiritualists—saying they had had a direct experience of the deity. They gave descriptions of a being more logical, or reasonable, than the one Dickinson had accosted.
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