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Let’s face it. We’ve been living in a sea of tumult. The coronavirus pandemic has disrupted whatever “normal” may have meant. Life and death choices have greeted us each morning, deciding whether to leave the house, buy groceries, pick up a prescription, have coffee with a friend, or stay secluded inside with those we love, which sometimes tests that love.

Now, when we’re all suffering from COVID fatigue, it has come roaring back, following us even into our quiet, indoor gatherings with a few friends and family. This virus has attacked our trust, our confidence, and for some, our faith. Even if healthy, it has left us depleted.

While dutifully donning masks to deter the spread of invisible germs, political toxins invaded with ferocity the spaces where we think and live. Public life has been poisoned, almost mortally, by the past Presidential election. It has felt like none other.

Pervasive fears and divisions still seem overpowering, hanging in the air like the smoke from this fall’s wildfires, strong enough to smell and taste. It has been more of a cultural and spiritual battle than election. Inner anxieties cascaded, and are still projected outwardly in frantic accusations and baseless conspiracy theories, fracturing any semblance of common good.

Further, criminal police brutality instigated a massive, ongoing movement of racial reckoning in the nation’s life. America’s original sin of racism and white supremacy was revealed, once again, as a moral corruption chiseled into our corporate soul. Still many of privilege still cling to myths of incorruptibility. Public opinion surveys recently revealed that for millions of white Christians, “white” seems more formative in their values and attitudes than “Christian.” The introspection required for justice and healing drains our soul, necessarily.

Breathing air for months that is biologically and politically poisoned, while facing winds of righteous anger, has left us all breathless. We’re exhausted emotionally, politically, and spiritually. Our inner resources seem sucked dry. We’re all gasping for air, which, as we’ve witnessed, can be fatal. We thirst, panting for living springs. We hunger, longing for the bread of life.

It’s time for us to take a step back, to detach from the frantic and frenetic tumult that has swept over our society, and re-center our souls. That’s the only way we’ll know how to step forward, not in reaction or fear, but with intentional, courageous purpose as faithful disciples of Jesus.

All of which is why I dare, with a prudential Reformed trust in providence, to publish a book today, entitled Without Oars: Casting Off into a Life of Pilgrimage. It’s a serious, earnest invitation to take a profound break, and deepen our inward journey for the paths lying ahead.

I’ve become riveted to the metaphor and the actual experience of pilgrimage as the way to live out my faith journey. A few years ago, my wife’s cousin, a great friend, went on the Camino de Santiago in Spain. It transformed his spiritual life, and I was intrigued, drawn from within. Then, in August of 2018, an unexpected invitation came from Kyle Small, at Western Theological Seminary, to join him and two others on the Camino. My heart couldn’t refuse.

It was a lifetime event for me, and directed my attention to the whole meaning of pilgrimage in faith formation—its history, its present practice, and most important, what it means to grasp our whole relationship with God, and understanding of our faith, as a pilgrimage, whether or not we actually step foot out of our door. In this time of so much sheltering in place, it’s crucial to know that our inner pilgrimage can still move forward, perhaps even with more freedom.

What I’ve learned, and write about, is that a pilgrimage is about what we leave behind in order to move ahead. Above all, it calls us to an ever-deeper level of spiritual relinquishment to embrace the fullness of God’s presence and love. The title comes from a strange and true story from the year 891 when three Irish pilgrims set out in boat without oars, “wandering for the love of God.” Seven days later they arrived in Cornwall, England—a destination they knew was intended by God.

A precious, few moments of my life—and probably of yours—have been like that. And they’ve been transforming.

I don’t write much about abstract ideas, but rather formative experiences, which reflects the broader message, namely that faith isn’t wrapped up in a cocoon of beliefs but lived out through embodied practices.

Mount Tabieorar

That’s why I decided to go to Lourdes, France, before finishing the book, to grasp the power of the most visited pilgrim destination in the Christian world. Likewise, and close to my home in New Mexico, I describe the “holy dirt” at the Sanctuario de Chimayo, probably the most popular Catholic pilgrimage destination in the U.S. My ecumenical work took me to Mount Tabieorar in Nigeria, where 100,000 Christian pilgrims danced through the night on holy ground. All these and more were examples of embodied faith connected to powerfully incarnate expressions of spiritual life.

For Reformed Christians, this is a serious challenge. The Reformation rejected pilgrimages and everything associated with them. Calvin and Luther said some hideous things (which I quote). I think, in the stormy religious seas of the 16th century, the Reformers sought a safe harbor in a rationally satisfying set of beliefs. Hence the Confessions, proliferating, and often contradicting, one another as denominational lines were drawn in the sand.

I confess that I’ve lost some of my belief in beliefs. Yes, certain truths are core to Christian faith. But I can’t give the same weight to rational consent around a highly detailed and packaged set of theological assertions which, of course, provided the distinctive foundation to our particular tradition. I appreciate them—and those of other traditions that I’ve engaged ecumenically. But today I’m far more interested in where and how followers of Christ are walking. Faith is a pilgrimage.

In this time of tumult and depletion, we need to open inward space to journey deeper with our God. We need to sink our steps more firmly in the way of the Lord. This takes our whole self, in embodied practices. Then we may gain the strength of the Spirit necessary to walk on an outward journey in this time of political polarization, racial reckoning, and a surging pandemic.

Wes Granberg-Michaelson

Wes Granberg-Michaelson is an author and former General Secretary of the Reformed Church in America. One of the many reasons he loves retirement is the freedom to actually say what he thinks. More information can be found here. 


  • Deb Mechler says:

    This resonates deeply with my own journey, where I’m convinced that theology is a necessary starting point. But it cannot hold us together and call us forward into the expansive world of God’s abundant love and compassion. Only God can do that. Jesus the Christ leads the way. The Spirit shows us how to open our hearts to reality. Pilgrimage, indeed. Thank you.

  • John Kleinheksel says:

    From the womb at our birth to the tempestuous sea during our maturation, we need a Parent (and parents) to show the way.
    Love the “pilgrimage” metaphor, my friend. Can’t wait to get the book. First thought is that we need the oar of mercy in one arm and the oar of justice in the other, or we will drift. “Without oars” sounds aimless to me on one level.
    I’m betting the book allows for “oars” along the way somehow. Then too, all boats have some kind of rudder. And who is steering the thing??? God and we in tandem, I wager, and we discover “The Route” to a sure destination. Then I’ll go with you, and others. Paul’s journey from Jerusalem to Rome was fraught with danger, tempest and fear of dying. Throughout the journey, he was a calming, inspiring presence for all on the boat. Joined with God, they got to their destination safely. May it be so for us, the reign of God here on earth, as it is in heaven.

  • Rodney Haveman says:

    Thank you Wes,
    So much of what you wrote resonates with me. It seems to me that the rational framework for my faith was a wonderful tool to construct a guide for my walk with Christ. So much of that faith has been deconstructed through the years by experience both with God and in the world. I seems to me that pilgrimage is one way to find my (our) faith reconstructed on the “Way,” the ancient description of what it means to follow the Christ. I look forward to reading the book.

  • Rodger Rice says:

    Thank you very much for this message. It helps me make sense of my own life. I too have “lost some of my belief in beliefs.” Now I know a little better why. I must read your latest book.

  • Daniel Bos says:

    I heard that you are teaching a CALL Course on your book! i plan to zoom in.

  • David E Stravers says:

    Thanks. I appreciate the confession of losing “belief in beliefs.”

  • Norm Heersink says:

    I’m interested in your opinion on the Book of Isaiah.

  • Ron says:

    Your essay speaks to me in many ways – as though the holy spirit rested on my heart while reading it. I’ve been struggling with the concept you articulate when you write about no longer believing in beliefs. We moved to Northern Michigan and found a Congregational Church that we love. In it, we don’t recite creeds, not because we don’t hold the beliefs but because we don’t want to drive away those among us who might not. This has given me an entirely new perspective. It’s one your essay affirms.

    Thank you. I look forward to reading your book.

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