“Social Antibodies” Needed: A Request of Orthodox Clergy

CJSH.name/social-antibodies

Some time ago, a pastor contacted me and asked permission to quote one of my poems. We’ve been in contact at least occasionally, and he sent me an email newsletter that left me asking him for permission to quote.

Let me cite the article in full (©2014 Pastor Vince Homan, used by very gracious permission):

When there are many words, sin is unavoidable, but the one who controls his lips is wise. Proverbs 10:19

I recently violated a longstanding position I have held; to avoid all further interaction with social media, particularly Facebook. It wasn’t necessarily because of any moral high ground; it was more because I had already mastered e-mail and was satisfied with my online accomplishments. In addition, I didn’t have any additional time or interest to keep up with pithy little sayings, videos, cartoons, social life, or even cute kiddie pictures. But now I am happily in the fold of Facebook users (particularly if there is a picture of one of my grandbabies on it). In addition, it has allowed me to discover that there are literally dozens of people who are just waiting to be my friends. However, the real reason I’m on Facebook is work related. Thanks to the good work done by a few of our church members; both of our churches have excellent Facebook pages. In order to access those pages, I needed an account, so—here I am. And though all seems well with the world of Facebook, I am discovering that it is not always the case. For all the “warm fuzzies,” and catching up with friends and family it offers … there is also a dark side.

At a recent continuing education event I attended, the speaker presented some dire consequences to uninhibited use of social media. He reported that social media had replaced money as the number one contributor to marriage problems. He said it wasn’t so much affairs that online relationships led to; rather it was the persistent flirting that broke down barriers and hedges, which once protected the marriage. Such interaction often led to a downward spiral, corrupting and compromising the marriage vow. One in five divorces involves the social networking site Facebook, according to a new survey by the American Academy of Matrimonial Lawyers. A staggering 80% of divorce lawyers have also reported a spike in the number of cases that use social media for evidence of cheating, with Facebook by far the biggest offender. Flirty messages and and photographs found on Facebook are increasingly being cited as proof of unreasonable behavior or irreconcilable differences. Many cases revolve around social media users who get back in touch with old flames they hadn’t heard from in many years.

PBS recently hosted a webinar, This Emotional Life, about the internet’s impact on relationship and marriage.[i] One of the panelists, Theresa Bochard, explored the issue a bit farther in an article originally published on PsychCentral.com. She said that after reading hundreds of comments and emails from people who have been involved in online relationships or emotional affairs as well as the responses on several discussion boards, she concluded that while the internet and social media can foster intimacy in a marriage, it seems to do more harm than good. She reported that an astounding 90% of opposite-sex online relationships were damaging to the marriage. Facebook affairs are threatening healthy couples too.

“I have suggested to myself to write a thank you note to the inventors of Facebook and Myspace because they have been responsible for a significant percentage of my income,” says marriage counselor Dr. Dennis Boike. He’s not kidding. “I’m having people say I never would have expected me to do this. It’s in the privacy of my computer. I’m not going out anywhere, I’m not dressing for it, I’m not smelling of another’s perfume. There are no tell-tale signs except my computer record.” But a new study suggests Facebook can also help disconnect you from your better half. The site, which boasts more than 350 million active users, is mentioned in over 20% of divorce petitions, according to Divorce-Online.

Prominent Houston divorce attorney Bucky Allshouse can understand why. “It’s really kind of shocking what people put on Facebook,” says Allshouse. Perhaps it’s not so shocking that the social networking site can essentially pour kerosene on “old flames.” Most online relationships start out benign: an email from a person you knew in college, friending an ex-boyfriend or girlfriend on Facebook (as suggested by Facebook: “people you might know”), getting to know a co-worker or acquaintance better online. But the relationship can take a dangerous turn very quickly if you’re not careful and even more easily if you are doing most of the talking behind a computer.

We have no non-verbals with which to interpret people’s conversation when we communicate online. What we say can be misinterpreted and come off in a way we don’t intend. Or worse, we purposely allow our conversation to drift into an unhealthy area, where we put out “feelers” to see if the person we are communicating with will do the same. We will text things to people that would make us blush if we said them in person. All too often the end result is flirting, compromising our values, and allowing the secrecy of social media to sweep us off our feet and into a quagmire of social dysfunction. This is not a victimless choice. Many times, inappropriate conversations through social media lead to great pain with children, spouses, parents, and friends.

One such instance occurred when Jonathan found Sharon on Facebook, 20 years after he dumped her one week after their high school prom. She had never married, while he had and was also the father of two teenagers. During months of emailing and texting, Sharon proved a sympathetic listener to his sense of isolation and loneliness within his own marriage. He found they could talk easily, picking up with the friendship they had had years before. They shared feelings they had never shared with others. After a few months, they decided to cross a few states and meet half way. Then, they talked of marriage. Shortly after, Jonathan went through with his divorce and months later he and Sharon married. Not surprisingly, and after only four months, they divorced. What happened? Fantasy was hit hard by reality. They went into a marriage without really spending time to know each other as they are today. Their romance was fueled by their history (as 18-year-olds) not their adult present. The romantic idea of reconnecting with an old lover, at a time Jonathan was unhappy in his marriage, was a recipe for danger.

In talking about it later, Jonathan realized he had not intended to start up a romance; he hadn’t intended to leave his marriage in the first place. As he and Sharon shared feelings, he felt more cared for by her than by his wife. When asked who raised the issue of marriage, he wasn’t sure. “Perhaps she pushed it, but I may have been just been musing something like, ‘Wouldn’t it have been great if we got married,’ and that led her to talk about marriage. I wonder if I led her on. Did I promise more than I had realized and then feel in love with my own fantasy?”[ii]

When we cross barriers that were intended to keep us safely within the parameters of our marriage vows, we start in internal conflict—one that attacks our emotional and mental center. Conversations with people of the opposite sex can lead to flirtations. Flirtations can lead to imaginations which lead to fixations … and there is a fine line between fixation and passion. Promiscuity is rarely a random act. It is pre-meditated. Something triggers our thoughts. And that something can be social media.

Christians must be wary of intimate conversations with people of the opposite sex; it is a trap that too many good people have been caught in. Paul wrote: “We are casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ” (2 Cor. 10:5). It is good advice; cast down imaginations … take every thought captive, because it is often out of our imaginations and thoughts that bad choices are born. Jesus said something similar. Speaking to the disciples he warned, “But the things that come out of a person’s mouth come from the heart, and these defile them. For out of the heart come evil thoughts—murder, adultery, sexual immorality, theft, false testimony, slander” (Matthew 15:18-19). The battleground is not the computer or cell phone; it is the heart and the mind. But secretive messaging avenues like social media offers can help plant the seed for a battle that good people lose every day.

Dr. Karen Gail Lewis, a marriage and family therapist of 39 years and author of numerous relationship books, offers these social networking guidelines for married couples.

  1. Be clear about your agenda in contacting the other person.
  2. Limit the frequency of your time online. This sets a good boundary around the social networking contact.
  3. Don’t talk intimately. By not sharing intimacies with your correspondence, you reduce the chance of sending a message that you want a more intimate relationship.
  4. Let your spouse know with whom you are contacting. This openness makes it clear you have nothing to hide. (I would add, especially so if you are contacting a person of the opposite sex).[iii].
  5. Share your outgoing and received emails/texts with your spouse. Sharing communications removes any chance for jealousy or misunderstandings (I would add, share passwords with your spouse; give them full access to your social media sites).[iv].
  6. Do not meet in person unless your spouse is with you. Meeting up with old friends with your spouse by your side is a reminder that you two are a team and removes sending mixed messages to your former lover. This also reinforces the importance of fixing your marriage before playing with the flames of old flames.[v].

Jesus taught us to be wise as serpents and harmless as doves (Matthew 10:16). Social media is a place that Scripture applies. I believe in the sanctity of marriage. I believe a person places their personal integrity and honor on the line in the marriage vow more than anything else in their life. And I believe marriage is under attack from multiple directions. I have officiated at many young couples weddings. I spend time with each one, warning them of the potential pitfalls and dangers; encouraging them to make their marriage a priority each day. Because I know the reality; many of the ones I marry won’t make it. It’s not because they are bad people or people of no character; but they get caught in a trap, and they can’t seem to find a way out. And I also know most of them deeply regret their decisions after the fallout of their choices turn to consequences.

Social media can be a wonderful thing. I love keeping in touch with family and looking at pictures of the grandbabies. Now our churches are using social media to share the gospel. But Christians should be wary of the potential dangers. We must keep up our barriers at all times. James warned, “Temptation comes from our own desires, which entice us and drag us away. These desires give birth to sinful actions. And when sin is allowed to grow, it gives birth to death. So don’t be misled, my dear brothers and sisters” (James 1:14-16). Indeed, we must not be misled, rather be guided by the protective barriers God has placed around us; especially so if we are married. We must watch our words carefully and keep our thoughts captive. The sanctity of our marriage vow demands it.

Grace and Peace,
Pastor Vince


[i] http://www.pbs.org/thisemotionallife/blogs/does-internet-promote-or-damage-marriage

[ii] http://www.hitchedmag.com/article.php?id=903

[iii] Parenthetical mine

[iv] Parenthetical mine

[v] http://www.hitchedmag.com/article.php?id=903

This article left me reeling.

In part, I wondered if my collection in The Luddite’s Guide to Technology, was simply wrong. Or if someone might rightly say to me, “What you give in The Luddite’s Guide to Technology is helpful up to a point, at least for someone with a similar background to yours. However, regular people need much more concrete guidance.” What struck me very concretely about Pastor Vince’s article is that it gave very practical advice on how married people can appropriately handle Facebook.

The article reminded me of remarks I’d seen by people interested in making computers that people can actually use that the Apple Macintosh was the first computer worth criticizing. Perhaps some detail of the guidance in the article above could be criticized: perhaps much of it should be criticized: but it may be the first article I’ve seen on the topic that was worth criticizing.

The concept of “social antibodies”: it’s not just Facebook

Paul Graham’s “The Acceleration of Addictiveness” is worth reading in full. (It’s also worth quoting in full, but he’s asked nicely that people link to it instead of reposting, which is a fair request. So I am linking to it even though I’d prefer to reproduce the whole article.)

The Acceleration of Addictiveness talks about a little bit bigger picture about things that are addictive. Though he mentions Facebook as something that’s even more addictive than television, he’s clear that the big picture is more than addictive little Facebook. Graham talks about a concept of “social antibodies” which I think is incredibly useful.

Decades ago, smoking cut through the US like a hot knife through butter. But, while smoking is still dangerous and there still continue to be new smokers, we no longer have glamour shots of celebrities holding cigarettes in some flashy, sophisticated, classy pose. Smoking is no longer “sexy;” over the past 20 years it has been seen as seedy, and “smoker” is not exacty the kindest thing to call someone. (I remember one friend commenting that he could think of a number of terms more polite than “smoker,” none of which were appropriate to the present company.) As a society, the US has developed social antibodies to smoking now.

There are many things that we need “social antibodies” for, and we keep developing new technologies, Facebook included, that need social antibodies. The six prescriptions in the quoted articles are essentially social antibodies for how to use Facebook without jeopardizing your marriage. They may seem harsh and excessively cautious, but I submit that they are easier to go through than divorce. Much easier. A piece of cake! And I quote Pastor Vince’s article because it’s something we need more of.

A helpful parallel to technology: Wine as an example

Simply not drinking alcoholic beverages is an option that I respect more as I think about it, but for the sake of this discussion, I will leave it on the side. I am interested in helpful parallels for “social antibodies” in moderation and restraint in using technology, and as much as I may respect people who do not drink, that option is not as interesting for my investigation. This is especially true because people living in my society assume that you are not abstaining from every technology that can cause trouble. So with a respectful note about not drinking alcohol at all, I want to look at social antibodies for moderate, temperate, and appropriate use of wine.

Wine and liquor slowly increased in strength in Western Europe, slowly enough that societies had at least the chance to build social antibodies. This makes for a marked contrast to escape through hard liquor among Native Americans, where hard liquor blew through decimated nations and peoples like escape through today’s street drugs would have blown through a Europe already coping with the combined effects of the bubonic plague and of barbarian invasions. Perhaps there are genetic differences affecting Native Americans and alcohol. A Native American friend told me that Native American blood can’t really cope with sugar, essentially unknown in Native American lands apart from some real exceptions like maple syrup. And lots of alcohol is worse than lots of sugar, even if some of us wince at the level of sugar and/or corn syrup in the main US industrial diet. (Even those of us not of Native American blood would do well to restrict our consumption of artificially concocted sugars.) But aside from the genetic question, introducing 80 proof whiskey to societies that did not know how to cope with beer would have been rough enough even if there were no genetic questions and no major external stresses on the societies. If there was something of a stereotype about Native Americans and whiskey, maybe part of that is because hard liquor that had been developed over centuries in the West appeared instanteously, under singularly unfortunate conditions, in societies that had not even the social antibodies to cope with even the weaker of beers.

I cite St. Cyril of Alexandria, The Instructor, Book Two, Chapter II: On Drinking as a model for approaching alcohol (and, by extension, a serious reference point in understanding moderate use of technology), with some reservations. The translation I link to is obscure and archaic, and if you can get past that, the individual prescriptions are the sort that would only be all kept (or, for that matter, mostly kept) by the sort of people who are filled with pride that they observe ancient canons more strictly than any canonical bishop. In other words, don’t try these directions at home unless you know you are in agreement with your priest or spiritual father. But the chapter of The Instructor on wine offers a priceless glimpse into real, live social antibodies on how to navigate dangerous waters. This is a live example of the sort of things we need. The book as a whole covers several topics, including clothing and boundaries between men and women, and they could serve as a model for pastoral literature to address the challenges offered to spiritual life today. Not specifically that online interactions between men and women introduce an element of danger. That element of danger has always been there, and always will be there. But online interactions frame things a little differently. This means that people with social antibodies that would show appropriate caution face-to-face might not recognize that you have to compensate when dealing with the opposite sex online, or might not intuit exactly how you have to compensate when dealing with the opposite sex online.

I would like to close this section with a word about wine and why I drink it. The politically incorrect way of putting this point is to say that wine is something which literally and figuratively is not part of Islam. Islam works out, in stark relief, what it means to subtract the Incarnation from Christian faith. It means that not only has the Son of God not become incarnate in Christ, but all the more does God become incarnate in his children. It means that Holy Communion is just a symbol, and wine could absolutely, absolutely neverbecome the blood of God. Water is necessary and wine is not, as St. Clement tells us, but the Orthodox Church that regards Islam as a Christian heresy used fermented wine exclusively in the Eucharist, and condemned heretics’ use of pure water for the same purpose. And my reason for drinking a little wine is that wine has an elasticity that bears the meaning of Jesus’s first miracle, turning water into even more wine when wine ran out at a wedding where the guests were already pretty drunk, and it bears the meaning of the Holy Mysteries: few if any material substances are as pregnant with spiritual depth as wine. Ecclesiastes is perhaps the most dismal book in the entire Bible, and “Go, eat thy bread with mirth, and drink thy wine with a joyful heart” is close to being the only invitation to joy in the book. I do not say that this is a reason why people who have decided not to drink should change their mind. However, the theological motive to drink in Christianity comes from a higher plane than the admittedly very real reasons to be careful with alcohol, or else abstain. It’s deeper.

Is the iPhone really that cool?

The LinkedIn article Come With Me If You Want to Live – Why I Terminated My iPhone talked about how one family decided to get rid of their iPhones. The author talked about how the iPhone had taken over their lives. They suggested that trying to use their habit to use the iPhone in moderation was a nonstarter, however enticing it may look. And, on a sobering note, they had earlier tried to avoid using smartphones, even for work. And I am convinced they made the right choice: not having any smartphone use is better than addictive smartphone use, hands down. And while I am cautious about advertising responsible smartphone use to people who can’t live without their iPhone—the analogy drawn in the LinkedIn article was, “In hindsight, it’s like an alcoholic saying ‘I thought I could have it in the house and not drink it.'” But I have iPhone use which is defensible, at least in my opinion; I have drawn a boundary that is partly tacit and partly explicit, and while it can be criticized, it is a non-addictive use of the iPhone. I average less than one text a day; I do not compulsively check anything that’s out there. A few of the guidelines I found are,

  1. Limit the time you spend using your smartphone. The general Orthodox advice is to cut back a little at once so you never experience absolute shock, but you are always stretched a little bit outside your comfort zone. That may be a way to work down cell phone use, or it may not. If you compulsively reach for your smartphone, you might leave it in one room that you’re not always in. Put a boundary between yourself and the smartphone.
  2. Limit how often you check your cell phone unprovoked. When I’m not at work, I try to limit checking email to once per hour. Limit yourself to maybe once per hour, maybe more, maybe less, and restrain yourself.
  3. When you’re going to bed for the day, you’re done using your smartphone for the day. I am not strict in this; I will answer a call, but checking my iPhone, unprovoked, after my evening prayers or my bedtime is a no-no.
  4. Don’t use the iPhone as a drone that you need to have always going on. This includes music, texting, games, and apps, including Vince’s hero, Facebook. Perhaps the single biggest way that this violates Apple’s marketing proposition with the iPhone is that the iPhone is designed and marketed to be a drone that is always with us, a bit of ambient noise, delivering precisely what the Orthodox spiritual tradition, with works like The Ladder, tell us is something we don’t need.The iPhone’s marketing proposition is to deliver an intravenous drip of noise. The Orthodox Church’s Tradition tells us to wean ourself from noise.
  5. iPhones have “Do Not Disturb” mode. Use it. And be willing to make having “Do Not Disturb” as your default way of using the phone, and turn it off when you want “Please Interrupt Me” mode explicitly.
  6. Don’t multitask if you can at all avoid it. I remember reading one theology text which claimed as a lesson from computer science, because people can switch between several applications rapidly, that we should take this “lesson” to life and switch between several activities rapidly. And in a business world where multitasking has been considered an essential task, people are finding that multitasking is fool’s gold, an ineffective way of working that introduces a significant productivity tax where people could be doing much better. Smartphones make it trivially easy to multiask. Don’t, unless a situation calls for it.I note with some concern that the most I’ve been shocked at someone using an iPhone was when 12 and under kids were manipulating the iPhone, not to get something to done, but to activate the iPhone’s smooth animations. Looking over their shoulders in shock has felt like I was eavesdropping on a (non-chemical) acid trip. Children’s use of iPhones driven by slick animated transitions between applications are even more unhelpful than what the business world means by multitasking. (This feature of kids’ use of iPhones has made me kind of wish iPhones were not used by people under 18.)

Now I should post this with a clarification that this is, so to speak, pastoral advice to myself. I’ve found the basic approach helpful, and priests and spiritual fathers may draw on it if they choose in their best judgment to take something from it, but I have not been ordained or tonsured, and I would fall back on the maxim, “As always, ask your priest.” My reason to post them is to provide another reference point beyond those given to “social antibodies” in dealing with technology. With these antibodies, I hold the reins, or at least I hold the reins a little better than if I didn’t have these antibodies. But I am aware of something vampiric, something that sucks out energy and life, in even my more moderate use of some technologies, and I am a little wary of comparing my use of technology to moderate and sober use of alcohol. Appropriate use of alcohol can be good, and apart from the risk of drinking getting out of control, it is an overall positive. I’m leery of claiming the same for my use of technology, even if I’ve tried hard to hold the reins and even if I may do better than average. There is something that has been drained from me; there is something that has been sucked out of me. Maybe I am less harmed than others: but my use of technology has harmed me. I am wary of saying now, “I’ve found the solution.”

In dealing with another passion besides sexual sin, namely anger, people have started to develop “social antibodies:” as mentioned briefly by Vince Homan, we don’t have the important channels of people’s nonverbal communication, which flattens out half the picture. And when we are angry, we can flame people in emails where there is no human face staring back to us, only letters on the screen that seem so right—or perhaps not nearly right enough!—and write hurtful flames unlike anything we would dare to say in person, even to someone who hurt us deeply. And on that score, people seem to me to have developed social antibodies; I’ve been in lots of flamewars and given and received many unholy words, but I don’t remember doing that recently, or seeing flames wage out of control on many mailing lists, even if admittedly I don’t spend much time on mailing lists. But sexual dangers are not the only dangers online, and for online flaming, most of the people I deal with do not flame people like I did when I was first involved in online community. I’ve acquired some “social antibodies,” as have others I meet online. Some social antibodies have already developed, and the case is not desperate for us as a Church learning how to handle technology in the service of holy living instead of simply being a danger.

Pastoral guidance and literature needed

I visited Amazon to try to get a gauge on how much Orthodox pastoral resources about appropriate use of computers, mobile, internet, and technology were out there, a sort of The Instructor for technology today, and my search for orthodox internet found 109 resources from Christianity, Judaism, and the occult, none of which seemed to be about “How does an Orthodox Christian negotiate the social issues surrounding computers, smartphones, tablets, the Internet, apps, and technology?” Some other searches, such as orthodox pastoral internet, orthodox pastoral smartphone, and orthodox pastoral technology turned up nothing whatsoever. A search for “orthodox technology” turned up one page of search results with… several connected works of my own. Um, thanks, I think. I guess I’m an expert, or at least a resource, and even if I didn’t want to, I should probably make myself available to Orthodox clergy, with my spiritual father and bishop foremost. But this compliment to me, if it is such (maybe it means I’m off the rails) caught me quite off-guard; I was expecting to see at least some publications from people with pastoral authority and experience. But seeing as I’m the local expert, or at least a first author for this particular topic, I’ll briefly state my credentials. I have been an Orthodox Christian for a decade, so no longer a recent convert, have works on social dimensions of technology dating back as far as 1994, have two years of postgraduate theology under slightly silly conditions at Cambridge, and two more years under very silly conditions at a sort of “Monty Python teaches theology” PhD program (one Orthodox priest consoled me, “All of us went through that”), but did not complete the program. I grew up with computers back when my home computer access meant going to an orange and black terminal and dialing up a Dec MicroVAX on a 2400 (or less) baud modem, was on basically non-web social networks years before it became a buzzword, have worked with the web since before it went mainstream, much of it professionally. I’ve been bitten by some of the traps people are fighting with now. And I’m also kind of bright. So I guess I am, by default, a local expert, although I really think a responsible treatment of the issues raised here would see serious involvement from someone with pastoral qualifications and experience. I haven’t been tonsured, at least not yet, and perhaps not ever.

But I would ask priests reading this piece to consider a work on a sort of technological appendix to The Rudder, or maybe I shouldn’t say that because I have only barely sampled the ancient canons. But I would like to see ideally two pastoral works parallel to The Instructor, Book II: one for pastoral clergy use, and one for “the rest of us faithful.” When I was a lay parish representative at a diocesian conference, there was talk about appropriate use of the internet; Vladyka PETER read something that talked about the many legitimate benefits we have received from using computers, but talked about porn on the internet, which is a sewer I haven’t mentioned; he said that young people are spending hours per day looking at porn, and it’s more addictive than some street drugs, and he commented how porn has always been available, but you used to have to put on a disguise and a trenchcoat, and go leave your car in front of a store with the windows covered up, where now, it finds you and it comes free with a basic utility in the privacy of your home. And the biggest thing I can say about freedom from porn comes from the entry for porn in The Luddite’s Guide to Technology:

There is a story about a philosopher who was standing in a river when someone came to him. The philosopher asked the visitor, “What do you want?” The visitor answered, “Truth!” Then the philosopher held the visitor under the water for a little while, and asked him the second time, “What do you want?” The visitor answered, “Truth!” Then the philosopher held the visitor under water for what seemed an interminable time, and let him up and asked, “What do you want?” The visitor gasped and said, “Air!” The philosopher said, “When you want Truth the way you want air, you will find it.”

The same thing goes for freedom from the ever-darker chain called pornography, along with masturbation and the use of “ED” drugs to heighten thrills (which can cause nasty street drug-like effects [and a doomed search for the ultimate sexual thrill that decimates sexual satisfaction] even in marriage).

And I would like to suggest some guidelines for fighting Internet porn, quite possibly the most commonly confessed sin among young men today. Sexual sins are among the most easily forgiven: but they are a deep pit. So, in the interest of providing a “dartboard” draft that’s put out for people to shoot at. I am intentionally saying more rather than less because it’s easier for a pastoral conversation to select from a set of options than furnish arbitrarily more additional options. Here are several things I’d consider, both sacred and secular:

  1. If your right eye offends you, tear it out and throw it away from you: for it is better for you that one part of your body should die than that your whole body should be thrown into Hell.These words are not to be taken literally; if you tore out your right eye you would still be sinning with your left eye, and the Church considers that it was one of Origen’s errors to castrate himself. But this is a forceful way of stating a profound truth. There is an incredible freedom that comes, a yoke that is easy and a burden that is light, when you want purity the way you want “Air!“, and you apply a tourniquet as high up as you need to to experience freedom.Give your only computer power cable to a friend, for a time, because you can’t have that temptation in the house? That is really much better than the alternative. Have the local teenager turn off display of images in Chrome’s settings? That is really much better than the alternative. Webpages may look suddenly ugly, but not nearly as ugly as bondage to porn. Only check email at the library? That is really much better than the alternative. These tourniquets may be revised in pastoral conversation, but tearing out your right eye is much more free and much less painful than forever wanting to be free from addiction to porn, but also secretly hoping to give in to the present temptation; as the Blessed Augustine prayed, “Lord, give me chastity, but not yet.” There is a great deal of power in wanting purity now, and once you go slash-and-burn, the power is amazing.
  2. Install content-control software, such as Norton Family / Norton Family Premier, and have things set up so that only the woman of the house knows the password to make exceptions. There are legitimate needs for exceptions, and I remember being annoyed when I went to customize Ubuntu Christian Edition and finding that a site with all sorts of software to customize the appearance of Ubuntu was blocked, apparently because of a small sliver of soft porn in the wallpaper section of a truly massive site. There will be legitimate exceptions, but it cuts through a lot of self-deception if you get the exception by asking your wife.
  3. Don’t bother trying to find out how to disable porn mode “Incognito Mode” on your browser; set up a router to log who visits what websites. However much browser makers may tout themselves as being all for empowerment and freedom, they have refused to honor the many requests of men who want freedom from porn and parents who care for their children in many, many voices asking for a way to shut off porn mode.There is an antique browser hidden in /usr/bin/firefox on my Aqua-themed virtual machine, but even with that after a fair amount of digging, I don’t see any real live option to browse for instance Gmail normally with a browser that doesn’t offer porn mode. But there is something else you should know.Routers exist that can log who visits what when, and if you know someone who is good with computers (or you can use paid technical support like the Geek Squad), have a router set up to provide a log of what computers visited what URLs so that the wife or parents know who is visiting what. The presence of a browser’s porn mode suddenly matters a lot less when a router records your browsing history whether or not the browser is in porn mode.
  4. Rein in your stomach. Eat less food. Fast. It is a classic observation in the Orthodox spiritual tradition that the appetites are tied: gluttony is a sort of “gateway drug” to sexual sin, and if you cut away at a full stomach, you necessarily undermine sexual sin and have an easier contest if you are not dealing with sexual temptation on top of a full stomach.And it has been my own experience that if I keep busy working, besides any issues about “Idle hands are the Devil’s workshop,” the temptation to amuse and entertain myself with food is less. So that cuts off the temptation further upstream.If you eat only to nourish the body, it helps. Even if nourishing food tastes good, cutting out junk like corn-syrup-loaded soft drinks, or anything sold like potato chips in a bag instead of a meal, and moderating consumption of alcohol (none before going to bed; it doesn’t help), will help.
  5. When you are tempted, ask the prayers of St. John the Much-Suffering of the Kiev Near Caves, perhaps by crossing yourself and saying, “St. John the Much-Suffering, pray to God for me.” In the Orthodox Church you may ask the prayers of any saint for any need, but St. John is a powerful intercessor against lust. That is part of why I asked Orthodox Byzantine Icons to hand-paint an icon of St. John for me: a little so I would have the benefit of the icon myself, and the real reason because I wanted Orthodox Byzantine Icons’s catalogue to make available the treasure of icons of St. John the Much-Suffering to the world, which they would.Other saints to ask for prayer include St. Mary of Egypt, St. Moses the Hungarian, St. Photina, St. Thais of Egypt, St. Pelagia the Former Courtesan, St. Zlata the New Martyr, St. Boniface, St. Aglaida, St. Eudocia, St. Thomais, St. Pelagia, St. Marcella, St. Basil of Mangazea, St. Niphon, and St. Joseph the Patriarch. (Taken from Prayers for Purity.)
  6. Buy and pray with a copy of Prayers for Purity when you are tempted, and when you have fallen. It is an excellent collection and helps when you know you should praying but words are not coming to mind.
  7. If you have been wounded, bring your wound to confession the next weekend. (And try to have a rule of going to church each week.)It can be powerful, when you are facing a temptation, not to want to confess the same sin again in a couple of days.But in parallel with this remember when a visitor asked a saintly monk what they did at the monastery, and the saintly monk answered, “We fall and get up, fall and get up, fall and get up.” Fall down seven times and rise up eight: fall down seventy-seven times and rise up seventy-eight: keep on repenting for as long as you need to to achieve some freedom, and know that some saints before you have risen after falling very many times.
  8. Buy a prayer rope, and use it. When you are tempted, keep repeating a prayer for one prayer rope, and then another, and another, if you need it. Pray “Lord Jesus Christ, Son of God, have mercy on me, a sinner,” or to St. John the Much-Suffering, “Holy Father John, pray to God for me,” or to St. Mary of Egypt, “Holy Mother Mary, pray to God for me.”
  9. Use the computer only when you have a specific purpose in mind, and not just to browse. Idle hands are the Devil’s workshop; For the fascination of wickedness obscures what is good, and roving desire perverts the innocent mind.; Do not look around in the streets of a city, or wander about in its deserted sections. Turn away your eyes from a shapely woman, and do not gaze at beauty belonging to another; many have been seduced by a woman’s beauty, and by it passion is kindled like a fire.Men’s roving sexual curiosity will find the worst-leading link on a page, and then another, and then another. Drop using roving curiosity when you are at a computer altogether; if you need to deal with boredom, ask your priest or spiritual father for guidance on how to fight the passion of boredom. But don’t use the Internet as a solution for boredom; that’s asking for trouble.
  10. Use a support group, if one is available in your area. If I were looking for a support group now, I would call Christian counseling centers in the area if available. Talking with other people who share the same struggle can help.
  11. Use XXXchurch.com, or at least explore their website. Their entire purpose is buying you your freedom from lust.
  12. Yearn for purity.In the homily A Pet Owner’s Rules, I wrote:

    God is a pet owner who has two rules, and only two rules. They are:

    1. I am your owner. Enjoy freely the food and water which I have provided for your good!
    2. Don’t drink out of the toilet.

    Lust is also drinking out of the toilet. Lust is the disenchantment of the entire universe. It is a magic spell where suddenly nothing else is interesting, and after lust destroys the ability to enjoy anything else, lust destroys the ability to enjoy even lust. Proverbs says, “The adulterous woman”—today one might add, “and internet porn” to that—”in the beginning is as sweet as honey and in the end as bitter as gall and as sharp as a double-edged sword.” Now this is talking about a lot more than pleasure, but it is talking about pleasure. Lust, a sin of pleasure, ends by destroying pleasure. It takes chastity to enjoy even lust.

    When we are in lust, God does not seem real to us. Rejecting lust allows us to start being re-sensitized to the beauty of God’s creation, to spiritual sweetness, to the lightness of Heavenly light. Lust may feel like you’re losing nothing but gaining everything, but try to be mindful of what you lose in lust.

And that’s my best stab at making a “dartboard,” meant so people will shoot at it and make something better, and more complete and less one-sided in navigating the pitfalls of technology. This isn’t the only trap out there—but it may be one of the worst.

I would suggest that we need a comprehensive—or at least somewhat comprehensive—set of guidelines for Orthodox use of technology. Such a work might not become dated as quickly as you may think; as I write in the resources section below, I unhesitantly cite a 1974 title as seriously relevant knowing full well that it makes no reference to individually owned computers or mobile devices: it’s a case of “The more things change, the more they stay the same.” Or, perhaps, two works: one for clergy with pastoral responsibilities, and one for those of us laity seeking our own guidance and salvation. I believe that today, we who have forms of property and wealth undreamed of when Christ gave one of the sternest Luddite warnings ever, Do not store up for yourselves treasures on earth, can very easily use things that do not lead to spiritual health: sometimes like how Facebook can erode marriages that are well defended as regards old-school challenges.

The best I know, secondhand perhaps, is that today’s Church Fathers, on Mount Athos perhaps, are simply saying, “Unplug! Unplug! Unplug!” What they want instead sounds like a liberal political-social experiment, where people who have grown up in an urban setting and know only how to navigate life there, will move en masse and form some sort of Amish-like rural communities. Or perhaps something else is envisioned: mass migration to monasteries? Given all that monasticism offers, it seems sad to me to receive the angelic image, of all reasons, only because that’s the only remaining option where you can live a sufficiently Luddite life. I have heard of spiritual giants who incomparably excel me saying that we should stop using recent technology at all. I have yet to hear of spiritual giants who incomparably excel me, and who live in places where technology is socially mandated, advise us to unplug completely. For that matter, I have yet to hear of any Orthodox clergy who live in places in the world where technology is socially mandated say, only and purely, “Unplug! Unplug! Unplug!”

The Orthodox Church, or rather the Orthodox-Catholic Church, is really and truly Catholic, Catholic ultimately coming from the Greek kata, “with”, and holos, “whole”, meaning “with the whole”, meaning that the entirety of the Orthodox Church belongs to every Orthodox-Catholic Christian: the saints alike living and dead, the ranks of priesthood and the faithful, and marriage and monasticism in entirety belong to every Orthodox Christian, every Orthodox-Catholic Christian: and giving the advice “Unplug! Unplug! Unplug!” as the limits of where the Orthodox-Catholic Church’s God and salvation can reach, is very disappointing. It’s comparable to saying that only monastics can be saved.

Total avoidance of all electronic technology is guidance, but not appropriate guidance, and we need advice, somewhat like the advice that began on how to use Facebook, to what I wrote about iPhones or internet porn. A successful dartboard makes it easier to say “What you said about ___________ was wrong because ___________ and instead we should say ____________ because __________.” And I am trying to raise a question. I am trying to raise the question of how Orthodox may optimally use technology in furtherance of living the divine life.

Is astronomy about telescopes? No!

I would close with a quote about technology—or is it? Computer science giant Edgser Dijkstra said,

Computer science is no more about computers than astronomy is about telescopes.

And how much more must Orthodox discussion of how to use technology ascetically be no more about technology than astronomy is about telescopes? The question is a question about spiritial discipline, of how the timeless and universal wisdom of the Bible, the Philokalia, and the canons of the Seven Ecumenical Councils (volume 1, 2).

Resources for further study

Books

All the Orthodox classics, from the Bible on down. The task at hand is not to replace the Philokalia, but to faithfullyadapt the Philokalia (and/or the Seven Ecumenical Councils to a new medium, as it were. The principles of the Bible, the Philokalia, and the Seven Ecumenical Councils are simply not dated and simplydo not need to be improved. However, their application, I believe, needs to beextended. We need ancient canons and immemorial custom that has the weight of canon law: however ancient canons express a good deal more about face-to-face boundaries between men and women than boundaries in Facebook and on smartphones. We need guidance for all of these.

St. Clement of Alexandria, The Instructor. I reference Book II and its chapter on wine as paradigms we might look too.

C.J.S. Hayward, The Luddite’s Guide to Technology. You don’t need to read all of my ebooks on the topic, and they overlap. This one I’m offering because I don’t know of anything better in (attempting to) address classic Orthodox spirituality to the question of ascetical use of technology.

Metropolitan Gregory (Postnikov), How to Live a Holy Life. This 1904 title gives concrete practical instruction. The technology is different from today’s technology, but it serves an interesting and valuable reference point for today.

Jerry Mander, Four Arguments for the Elimination of Television. Mander is a former advertising executive who came to believe things about television, with implications for computers and smartphones, For instance, he argues that sitting for hours seeing mainly the light of red, green, and blue fluorescent pixels is actually awfully creepy. Mander has no pretensions of being an Orthodox Christian, or an Orthodox Jew for that matter, sounded an alarm in his apostasy from advertising that is worth at least hearing out. (Related titles, good or bad, include The Plug-in Drug and Amusing Ourselves to Death.

Online Articles

(The only Orthodox articles I mention are my own. This is not by choice.)

Paul Graham, The Acceleration of Addictiveness. The author of Hackers & Painters raises a concern that is not specifically Orthodox, but “just” human. (But Orthodoxy is really just humanity exercised properly.)

Jeff Graham, Come With Me If You Want to Live – Why I Terminated My iPhone. It contains what look like useful links.

Vince Homan, the newsletter article quoted above. I do not believe further comment is needed.

All the articles below except iPhones and Spirituality are included in The Luddite’s Guide to Technology (paperback, kindle).

C.J.S. Hayward, Technonomicon: Technology, Nature, Ascesis. This is a first attempt to approach a kind of writing common in the Philokalia on the topic of ascetical use of technology.

C.J.S. Hayward, Veni, Vidi, Vomi: A Look at, “Do You Want to Date My Avatar?”. My brother showed me a viral music video, “Do You Want to Date My Avatar?”, very effectively done. This is a conversation hinging on why I viewed the video with horror.

C.J.S. Hayward, Plato: The Allegory of the… Flickering Screen?. With slight, with minimal alterations, the most famous passage Plato wrote speaks volumes of our screens today.

C.J.S. Hayward, iPhones and Spirituality. This piece is partly about appropriate use of smartphones and partly what we lose of real, human life when we lay the reins on the iPhone’s neck. It was originally a Toastmasters speech.

C.J.S. Hayward, The Luddite’s Guide to Technology. This is my most serious attempt at making an encompassing treatment to prepare people for different technologies. Pastor Vince’s article helped me realize it was too much of a do-it-yourself kit, appropriate as far as it goes, but not addressing what the proper pastoral application of the principles should be. And that is why I am writing a piece that will, I hope, provoke Orthodox clergy to expand our coverage in pastoral literature.

Snippets

CJSH.name/snippets

Snippets is a CGI script where fortune cookie meets wiki. It provides:

  • A way for people to share quotes, recipes, jokes…
  • A private niche where a person can keep track of sites to visit, people to e-mail.
  • A tool for administrators to turn a large repository of static content into a manageable amount of dynamic content.

Snippets is designed to be easy to configure and customize.

The present release is version 1.0b.

License: This project is free software, available under your choice of the Artistic, GPL, and MIT licenses. If you like this software, you are invited to consider linking to CJSHayward.com.

 

Version Unix/Linux
1.0 (stable) Download
1.0b (experimental) Download

Please e-mail me if you are interested in porting Snippets to another server platform.

CJSH, a Python 3 based experimental, programmable Linux / Unix / Mac command line shell

Proportional font terminal: a better Linux / Unix / Mac term

Private logistics: privacy-sensitive todo, calendar, scratchpad, personal information management (PIM)

The Spectacles

Singularity

CJSH.name/singularity

The Best of Jonathan's Corner: An Anthology of Orthodox Christian Theology
Read it on Kindle for $3!

Herodotus: And what say thou of these people? Why callest thou them the Singularity, Merlin?

John: Mine illuminèd name is John, and John shall ye call me each and every one.

Herodotus: But the Singularity is such as only a Merlin could have unravelled.

John: Perchance: but the world is one of which only an illuminèd one may speak aright. Call thou me as one illuminèd, if thou wouldst hear me speak.

Herodotus: Of illumination speakest thou. Thou sawest with the eye of the hawk: now seest thou with the eye of the eagle.

John: If that be, speak thou me as an eagle?

Herodotus: A point well taken, excellent John, excellent John. What speakest thou of the Singularity?

John: A realm untold, to speak is hard. But of an icon will I speak: inscribed were words:

‘Waitress, is this coffee or tea?’

‘What does it taste like?’

‘IT TASTES LIKE DIESEL FUEL.’

‘That’s the coffee. The tea tastes like transmission fluid.’

Herodotus: Upon what manner of veneration were this icon worshipped?

John: That were a matter right subtle, too far to tell.

Herodotus: And of the inscription? That too be subtle to grasp.

John: Like as a plant hath sap, so a subtle engine by their philosophy wrought which needeth diesel fuel and transmission fluid.

Herodotus: [laughs] Then ’twere a joke, a jape! ‘Tis well enough told!

John: You perceive it yet?

Herodotus: A joke, a jape indeed, of a fool who could not tell, two different plants were he not to taste of their sap! Well spoke! Well spoke!

John: Thou hast grasped it afault, my fair lord. For the subtle engine hath many different saps, no two alike.

Herodotus: And what ambrosia be in their saps?

John: Heaven save us! The saps be a right unnatural fare; their substance from rotted carcasses of monsters from aeons past, then by the wisdom of their philosophy transmogrified, of the subtle engine.

Herodotus: Then they are masters of Alchemy?

John: Masters of an offscouring of all Alchemy, of the lowest toe of that depravèd ascetical enterprise, chopped off, severed from even the limb, made hollow, and then growen beyond all reason, into the head of reason.

Herodotus: Let us leave off this and speak of the icon. The icon were for veneration of such subtle philosophy?

John: No wonder, no awe, greeteth he who regardest this icon and receive it as is wont.

Herodotus: As is wont?

John: As is wanton. For veneration and icons are forcèd secrets; so there is an antithesis of the sacra pagina, and upon its light pages the greatest pages come upon the most filled with lightness, the icons of a world that knoweth icons not.

Let me make another essay.

The phrase ‘harmony with nature’ is of popular use, yet a deep slice of the Singularity, or what those inside the Singularity can see of it, might be called, ‘harmony with technology’.

Herodotus: These be mystics of technology.

John: They live in an artificial jungle of technology, or rather an artificial not-jungle of technology, an artificial anti-jungle of technology. For one example, what do you call the natural use of wood?

Herodotus: A bundle of wood is of course for burning.

John: And they know of using wood for burning, but it is an exotic, rare case to them; say ‘wood’ and precious few will think of gathering wood to burn.

Herodotus: Then what on earth do they use wood for? Do they eat it when food is scarce or something like that?

John: Say ‘wood’ and not exotic ‘firewood’, and they will think of building a house.

Herodotus: So then they are right dexterous, if they can build out of a bundle of gathered sticks instead of burning it.

John: They do not gather sticks such as you imagine. They fell great trees, and cut the heartwood into rectangular box shapes, which they fit together in geometrical fashion. And when it is done, they make a box, or many boxes, and take rectangles hotly fused sand to fill a window. And they add other philosophy on top of that, so that if the house is well-built, the air inside will be pleasant and still, unless they take a philosophical machine to push air, and whatever temperature the people please, and it will remain dry though the heavens be opened in rain. And most of their time is spent in houses, or other ‘buildings’ like a house in this respect.

Herodotus: What a fantastical enterprise! When do they enter such buildings?

John: When do they rather go out of them? They consider it normal to spend less than an hour a day outside of such shelters; the subtle machine mentioned earlier moves but it is like a house built out of metal in that it is an environment entirely contrived by philosophy and artifice to, in this case, convey people from one place to another.

Herodotus: How large is this machine? It would seem to have to be very big to convey all their people.

John: But this is a point where their ‘technology’ departs from the art that is implicit in τεχνη: it is in fact not a lovingly crafted work of art, shaped out of the spirit of that position ye call ‘inventor’ or ‘artist’, but poured out by the thousands by gigantical machines yet more subtle, and in the wealth of the Singularity, well nigh unto each hath his own machine.

Herodotus: And how many can each machine can convey? Perchance a thousand?

John: Five, or six, or two peradventure, but the question is what they would call ‘academical’: the most common use is to convey one.

Herodotus: They must be grateful for such property and such philosophy!

John: A few are very grateful, but the prayer, ‘Let us remember those less fortunate than ourselves’ breathes an odor that sounds truly archaical. It sounds old, old enough to perhaps make half the span of a man’s life. And such basic technology, though they should be very much upset to lose them, never presents itself to their mind’s eye when they hear the word ‘technology’. And indeed, why should it present itself to the mind his eye?

Herodotus: I strain to grasp thy thread.

John: To be thought of under the heading of ‘technology’, two things must hold. First, it must be possessed of an artificial unlife, not unlike the unlife of their folklore’s ghouls and vampires and zombies. And second, it must be of recent vintage, something not to be had until a time that is barely past. Most of the technologies they imagine provide artificially processed moving images, some of which are extremely old—again, by something like half the span of a man’s life—while some are new. Each newer version seemeth yet more potent. To those not satisfied with the artificial environment of an up-to-date building, regarded by them as something from time immemorial, there are unlife images of a completely imaginary artificial world where their saying ‘when pigs can fly’ meaning never is in fact one of innumerable things that happen in the imaginary world portrayed by the technology. ‘SecondLife’ offers a second alternative to human life, or so it would seem, until ‘something better comes along.’

Herodotus: My mind, it reeleth.

John: Well it reeleth. But this be but a sliver.

For life to them is keeping one’s balance on shifting sand; they have great museums of different products, as many as the herbs of the field. But herein lies a difference: we know the herbs of the field, which have virtues, and what the right use is. They know as many items produced by philosophy, but they are scarce worse for the deal when they encounter an item they have never met before. For while the herbs of the field be steady across generations and generations, the items belched forth by their subtle philosophy change not only within the span of a man’s life; they change year to year; perchance moon to moon.

Herodotus: Thou sayest that they can navigate a field they know not?

John: Aye, and more. The goal at which their catechism aims is to ‘learn how to learn’; the appearance and disappearance of kinds of items is a commonplace to them. And indeed this is not only for the items we use as the elements of our habitat: catechists attempt to prepare people for roles that exist not yet even as the students are being taught.

Though this be sinking sand they live in, they keep balance, of a sort, and do not find this strange. And they adapt to the changes they are given.

Herodotus: It beseemeth me that thou speakest as of a race of Gods.

John: A race of Gods? Forsooth! Thou knowest not half of the whole if thou speakest thus.

Herodotus: What remaineth?

John: They no longer think of making love as an action that in particular must needeth include an other.

Herodotus: I am stunned.

John: And the same is true writ large or writ small. A storyteller of a faintly smaller degree, living to them in ages past, placed me in an icon:

The Stranger mused for a few seconds, then, speaking in a slightly singsong voice, as though he repeated an old lesson, he asked, in two Latin hexameters, the following question:

‘Who is called Sulva? What road does she walk? Why is the womb barren on one side? Where are the cold marriages?’

Ransom replied, ‘Sulva is she whom mortals call the Moon. She walks in the lowest sphere. The rim of the world that was wasted goes through her. Half of her orb is turned towards us and shares our curse. Her other half looks to Deep Heaven; happy would he be who could cross that frontier and see the fields on her further side. On this side, the womb is barren and the marriages cold. There dwell an accursede people, full of pride and lust. There when a young man takes a maiden in marriage, they do not lie together, but each lies with a cunningly fashioned image of the other, made to move and to be warm by devilish arts, for real flesh will not please them, they are so dainty in their dreams of lust. Their real children they fabricate by vile arts in a secret place.’

The storyteller saw and saw not his future. ‘Tis rare in the Singularity to fabricate children ‘by vile arts in a secret place’. But the storyteller plays us false when he assumes their interest would be in a ‘cunningly fashioned image of the other’. Truer it would be to say that the men, by the fruits of philosophy, jump from one libidinous dream to another whilest awake.

Herodotus: Forsooth!

John: A prophet told them, the end will come when no man maketh a road to his neighbors. And what has happened to marriage has happened, by different means but by the same spirit, to friendship. Your most distant acquaintanceship to a fellow member is more permanent than their marriage; it is routine before the breakable God-created covenant of marriage to make unbreakable man-made covenants about what to do if, as planned for, the marriage ends in divorce. And if that is to be said of divorce, still less is the bond of friendship. Their own people have talked about how ‘permanent relationships’, including marriage and friendship, being replaced by ‘disposable relationships’ which can be dissolved for any and every reason, and by ‘disposable relationships’ to ‘transactional relationships’, which indeed have not even the pretension of being something that can be kept beyond a short transaction for any and every reason.

And the visits have been eviscerated, from a conversation where voice is delivered and vision is stripped out, to a conversation where words alone are transmitted without even hand writing; from a conversation where mental presence is normative to a conversation where split attention is expected. ‘Tis yet rarely worth the bother to make a physical trail, though they yet visit. And their philosophy, as it groweth yet more subtle, groweth yet more delicate. ‘Twould scarcely require much to ‘unplug’ it. And then, perhaps, the end will come?

Herodotus: Then there be a tragic beauty to these people.

John: A tragic beauty indeed.

Herodotus: What else hast thou to tell of them?

John: Let me give a little vignette:

Several men and women are in a room; all are fulfilling the same role, and they are swathed with clothing that covers much of their skin. And the differences between what the men wear, and what most of the women wear, are subtle enough that most of them do not perceive a difference.

Herodotus: Can they not perceive the difference between a man and a woman?

John: The sensitivity is dulled in some, but it is something they try to overlook. But I have not gotten to the core of this vignette:

One of them indicateth that had they be living several thousand years ago they would not have had need of clothing, not for modesty at least, and there are nods of agreement to her. And they all imagine such tribal times to be times of freedom, and their own to be of artificial restriction.

And they fail to see, by quite some measure, that prolonged time in mixed company is much more significant than being without clothing; or that their buildings deaden all of a million sources of natural awareness: the breeze blowing and the herbs waving in the wind; scents and odours as they appear; song of crickets’ kin chirping and song of bird, the sun as it shines through cloud; animals as they move about, and the subtleties and differences in the forest as one passes through it. They deaden all of these sensitivities and variations, until there is only one form of life that provides stimulation: the others who are working in one’s office. Small wonder, then, that to a man one woman demurely covered in an office has an effect that a dozen women wearing vines in a jungle would never have. But the libertines see themselves as repressed, and those they compare themselves to as, persay, emancipated.

Herodotus: At least they have the option of dressing modestly. What else hast thou?

John: There is infinitely more, and there is nothing more. Marriage is not thought of as open to children; it can be dissolved in divorce; it need not be intrinsically exclusive; a further installment in the package, played something like a pawn in a game of theirs, is that marriage need not be between a man and a woman. And if it is going to be dismantled to the previous portion, why not? They try to have a world without marriage, by their changes to marriage. The Singularity is a disintegration; it grows more and more, and what is said for marriage could be said for each of the eight devils: intertwined with this is pride, and it is only a peripheral point that those who further undefine marriage speak of ‘gay pride’. A generation before, not mavericks but the baseline of people were told they needed a ‘high self-esteem’, and religious leaders who warned about pride as a sin, perhaps as the sin by which the Devil fell from Heaven, raised no hue and cry that children were being raised to embrace pride as a necessary ascesis. And religion itself is officially permitted some role, but a private role: not that which fulfills the definition of religare in binding a society together. It is in some measure like saying, ‘You can speak any language you want, as long as you utter not a word in public discourse’: the true religion of the Singularity is such ersatz religion as the Singularity provides. Real religion is expected to wither in private.

The Singularity sings a song of progress, and it was giving new and different kinds of property; even now it continues. But its heart of ice showeth yet. For the march of new technologies continues, and with them poverty: cracks begin to appear, and the writing on the wall be harder to ignore. What is given with one hand is not-so-subtly taken away with the other. The Singularity is as needful to its dwellers as forest or plain to its dwellers, and if it crumbles, precious few will become new tribal clans taking all necessities from the land.

Herodotus: Then it beseemeth the tragedy outweigheth the beauty, or rather there is a shell of beauty under a heart of ice.

John: But there are weeds.

Herodotus: What is a weed?

John: It is a plant.

Herodotus: What kind of plant is a weed? Are the plants around us weeds?

John: They are not.

Herodotus: Then what kinds of plants are weeds?

John: In the Singularity, there is a distinction between ‘rural’, ‘suburban’, and ‘urban’: the ‘rural’ has deliberately set plants covering great tracts of land, the ‘suburban’ has fewer plants, if still perhaps green all around, and the ‘urban’ has but the scattered ensconced tree. But in all of them are weeds, in an urban area plants growing where the artificial stone has cracked. And among the natural philosophers there are some who study the life that cannot be extinguished even in an urban city; their specialty is called ‘urban ecology’. The definition of a weed is simply, ‘A plant I do not want.’ We do not have weeds because we do not seek an artificial envionment with plants only present when we have put them there. But when people seek to conform the environment to wishes and plans, even in the tight discipline of planned urban areas, weeds are remarkably persistent.

And in that regard, weeds are a tiny sliver of something magnificent.

Herodotus: What would that be?

John: The durability of Life that is writ small in a weed here in the urban, there in the suburban is but a shadow of the durabiity of Life that lives on in the sons of men. Mothers still sing lullabyes to their dear little children; friendships form and believers pray at church far more than happened in the age where my story was told, a story dwarfed by what was called the ‘age of faith’. The intensity of the attacks on the Church in a cruel social witness are compelled to bear unwilling witness to the vitality of the Church whose death has been greatly exaggerated: and indeed that Church is surging with vitality after surviving the attacks. The story told seems to tell of Life being, in their idiom, ‘dealt a card off every side of the deck’—and answering, ‘Checkmate, I win.’ I have told of the differences, but there are excellent similarities, and excellent differences. For a knight whoso commandeth a wild and unbridled horse receiveth greater commendation than a knight whoso commandeth a well-bred and gentle steed.

Herodotus: The wind bloweth where it listeth. The just shall live by his faith. Your cell, though it be wholly artificial, will teach you everything you need to know.

John: Thou hast eagerly grasped it; beyond beauty, tragedy, and beyond tragedy, beauty. Thou hast grasped it true.

[Here ends the manuscript]

The Minstrel’s Song: A Simple Mathematical Model

CJSH.name/simple

Read it on Kindle: part of the collection, The Minstrel’s Song

After having made an exquisitely complex mathematical model, I am trying to make something simple that will take a back seat to role play, and not confuse new players. It is modelled after White Wolf, and in another sense after the computer language Smalltalk; I am trying to make a rule sheet that is very short and sweet.

In this model, you have four attributes: Physical, Mental, Social, and Other. Each of those attributes is rated 1 to 5: 1 is below average, 2 is normal, 3 is typical for adventurers, and 5 is highest possible. The value of these attributes is determined by you and the game master, at whatever most appropriately represents your character. The Other attribute is one you specify: could be charisma, or understanding of other people, or dexterity, or knowledge. It should be chosen in an area that tells more about your character than just Physical, Mental, and Social would have. You also have skills/abilities, each rated at between 0 and 5; skills can be anything appropriate; a suggested list is as follows:

Acrobatics/Tumbling, Acting, Animal Handling, Animal Training, Anatomy, Anthropology, Appraisal, Artistic Ability, Attack, Balance, Biology, Blacksmith, Blind Action, Bowyer/Fletcher, Brewing, Building, Carving, Carpentry, Catch, Ceremonies, Charioteering, Chemistry, Climbing, Clockwork Device Craftsmanship/Engineering, Cobbling, Cooking, Cold Tolerance, Cultures, Dancing, Dodge, Endurance, Engineering, Etiquette, Farmer, Fencing, Fire-Building, Fisher, Gambling, Gardening, Geography, Guess Actions, Haggling, Hear Noises, Heat Tolerance, Heraldry, Herbalism, Hide, History, Hunting, Illusionism, Improvisation, Incense, Janra-Ball, Jewelry, Juggling, Jumping, Jury-Rigging, Languages, Leadership, Leatherworking, Literature, Mapmaking, Massage, Mathematics, Mediation, Medicine, Mining, Move, Musical Composition, Musical Instruments, Navigation, Open Locks, Persuasion, Philosophy, Physics, Poetry, Pole Vaulting, Pottery, Public Speaking, Pyrotechnics, Reading/Writing, Read Emotion, Repair, Riding, Rope Handling, Sailing, Search, Shouting, Singing, Smell Creature, Sports, Stonemasonry, Storytelling, Strategy Games, Swimming, Symbolic Lore, Tactics, Tailoring, Technology, Technology, Theology, Throw, Tightrope Walking, Tracking, Trivia, Ventriloquism, Weather Sense, Weaving, Wilderness Survival, Withdrawing, Woodlore, Wrestling

You start with a total of 10 points to distribute between all your skills; you will earn from 1 to 3 experience points between sessions, depending on how well you role play. It takes 1 experience point to raise a skill from 0 to 1 points, 2 experience points to raise a skill from 1 to 2 points, and so on, 5 points being necessary to raise a skill from 4 to 5 points.

When you attempt to do something, the game master will assess a difficulty level from 1 (easiest) up to 10 (most difficult). You will add up the relevant attribute plus skill level (-1 if you have no skill points for that skill), and then add a die roll (divided by 2 and rounded down) to your sum, making your total; the game master will add a die roll (divided by 2 and rounded down) to the difficulty, making the difficulty total. If your total is greater than or equal to the difficulty total, you succeed at the action.

Injury is intentionally left out of this model. It is intended to be role played — if you fall when climbing the wall, the consequence is not that you’re three hit points lower; the consequence is that you’ve got a broken leg. The point of this model is not to govern role play; it is to support it, not representing in full so much as evoking just enough chance to lend uncertainty to events in role play.

Espiriticthus: Cultures of a Fantasy World Not Touched by Evil

Stephanos

Two Decisive Moments

Silence: Organic Food for the Soul

CJSH.name/silence

The Best of Jonathan's Corner: An Anthology of Orthodox Christian Theology
Read it on Kindle for $3!

We are concerned today about our food,
and that is good:
sweet fruit and honey are truly good and better than raw sugar,
raw sugar not as bad as refined sugar,
refined sugar less wrong than corn syrup,
and corn syrup less vile than Splenda.
But whatever may be said for eating the right foods,
this is nothing compared to the diet we give our soul.

The ancient organic spiritual diet
is simple yet different in its appearances:
those who know its holy stillness
and grasp in their hearts the silence of the holy rhythm,
Lord Jesus Christ, Son of God, have mercy on me, a sinner,
grasp the spiritual diet by their heart,
by its heart,
by God’s heart.

What treasure looks good next to it?
It is said that many would rather be rich and unhappy
than poor and happy,
stranger still than thinking riches will make you happy:
Blessed stillness is a treasure,
and next to this treasure,
gold and technology are but passing shadows,
no better to satisfy hunger than pictures of rich food,
no better to satisfy thirst than a shimmering mirage,
for like the best organic food,
a diet of stillness gives what we deeply hungered for,
but deeply missed even seeking
in our untiring quest to quench our thirst with mirages.

And we have been adept at building mirages:
anything to keep us from stillness.
Perhaps technology, SecondLife or the humble car,
perhaps romance or conversation,
perhaps philosophy or hobbies,
not always bad in themselves,
but always bad when pressed into service
to help us in our flight from silence,
which is to say,
used the only way many of us know how.

There is a mystery,
not so much hard to find as hard to want:
humble yourself and you will be lifted up,
empty yourself and you will be filled;
become still and of a quiet heart,
and you will become home to the Word.

“But my life is hard,” you say,
“You might be able to afford luxuries like these,
but I can’t.”
Take courage.
Read the lives of the saints,
and find that stillness grows,
not on the path that is spacious and easy to walk,
but the way that is narrow and hard:
strength is not found
in ease and comfort,
but among athletes with no choice but to strive.

We believe in life before death:
we live the life of Heaven here on earth,
and those things in life that seem like Hell
are our stepping stones:
“she shall be saved in childbearing:”
from the politically incorrect Bible.
Can’t women have something more equitable?
But the truth is even more politically incorrect.

That is how all of us are saved:
in suffering and in struggle,
such as God gives us,
and not when dream,
and by our power
we make our dreams come true.

Weston Price fans,
who say that an ancient diet nourishes
far better than modern foods
manipulated like plastic,
newfangled corn and sunflower oil,
gone rancid then masked by chemical wizardry,
marketed as health food in lieu of wholesome butter,
could be wrong in their words
how we need ancient nourishment and not plastic foods.

They could be wrong about our needs,
but it is a capital mistake to say,
“That may have worked in golden ages,
but we need a diet that will work
for us now in our third millenium.”
If Weston Price’s movement is right,
then we need the nourishment of timeless traditions,
now more than ever.
Saying “No, we need something that will work today,”
is like saying, “No, we’re very sick,
we are weak and we must focus on essentials:
healthy people may visit a doctor, but not us.”

But even if the food we eat matters, and matters much,
the question of what we feed our body
is dwarfed by the question of what we feed our souls,
and over the centuries
our spiritual diet has turned
from something organic and nourishing
to something that might almost be plastic:
inorganic, yet made from what spiritual leaders call rancid.

The right use of technology is in the service of spiritual wisdom,
but the attractive use of technology is to dodge spiritual wisdom,
for one current example,
cell phones and texting not only a way to connect,
but a way to dodge silence,
a way to avoid simply being present to your surroundings,
and this is toxic spiritual food.
Cell phones have good uses,
and some wise people use them,
but the marketing lure of the iPhone and Droid,
is the lure of a bottomless bag:
a bottomless bag of spiritual junk food:
portable entertainment systems,
which is to say,
portable “avoid spiritual work” systems.

Someone has said,
“Orthodoxy is not conservative:
it is radical,”
which is striking but strange politically:
if Orthodoxy is not captured by a Western understanding of conservatism,
further off the mark is it to try to capture it with any Western idea of radicalism.
but there is another sense in which it is true:
not in our design to transform the world,
but in God’s design to transform us.

I thought I was a man of silence.
I avoid television, occasionally listen to music,
but never as a half-ignored backdrop.
Recently I learned,
by the grace of a God who is radical,
that I did not know the beginning of silence.

“Hesychasm,” in the Orthodox term,
described by a rhythm of praying,
Lord Jesus Christ, Son of God, have mercy on me, a sinner,
in the Church under the authority of a good priest,
an authority for your sake and mine,
is a doorway to strip off layers of noise,
and maybe a portal to joy.
So small-looking on the outside,
and so spacious if you will step in.

Concerned about organized religion?
Eastern Orthodoxy is quite disorganized, some have said,
but we won’t go into that.
Negativity about organized religion
is part of the toxic spiritual diet
it is so hard to avoid.
Some have said that people concerned about organized religion
are really concerned about someone else having authority over them.
Though I am self-taught in some things,
an author with a few letters after his name
but not even a high school course in non-academic writing,
Aristotle’s words are apropos:
He who teaches himself has a fool for a master.
There are always choices we must make for ourselves,
Orthodoxy actually having wisdom to help free us in these choices,
but trying to progress spiritually without obedience to a spiritual guide who can tell you “No,”
is like trying to be healthier without paying attention to stress in your life, or what you eat, or exercise.
I speak from experience:
I still trip in the light,
but I do not want to go back to how I tripped in the dark.

“Keep your eyes on Jesus,
look full in his wonderful face,
and the things of this world
will grow strangely dim
in the light of his glory and grace,”
says the cherished Protestant hymn:
but it does not say how,
and silence is how.

Do you long for honors the world bestows,
and are never satisfied with what you have?
Mirages look good,
but the place of a mirage is always outside our grasp,
something it looks like we might reach tomorrow,
not something that is open to us right now.
And it is not until we let go of the mirage we want so much
that we see right next to us
a chalice
of living water
that can quench our thirst now.

Pride, lust, anger and rememberance of wrongs, envy, wanting to use people—
all of these urge us to look away
wanting to quench our thirst on mirages
and blind our eyes
to the chalice
of living water
that we are offered,
and offered here and now.
And it isn’t until you rest and taste the waters,
the living waters of the chalice that is always at hand,
that you realize how exhausting it is
to chase after mirages.

The Church prays through the Psalm,
“But I have quieted and calmed my soul,
like a child quieted at its mother’s breast,
like a child that is quieted is my soul.”
When a child quieted at its mother’s breast,
cares melt away,
and to the soul that knows silence,
the silence of Heaven,
for Heaven itself is silent
and true silence is Heavenly,
the things of this world grow strangely dim.

Do you worry? Is it terribly hard
to get all your ducks in a row,
to get yourself to a secure place
where you have prepared for what might happen?
Or does it look like you might lose your job,
if you still have one?
The Sermon on the Mount
urges people to pray,
“Give us this day our daily bread,”
in an economy
when unlike many homeless in the U.S. today,
it was not obvious to many
where they would get their next meal.
And yet it was this Sermon on the Mount
that tells us our Heavenly Father will provide for us,
and tells us not to worry:
what we miss
if we find this a bit puzzling,
we who may have bank accounts, insurance, investments
even if they are jeopardized right now,
is that we are like a child with some clay,
trying to satisfy ourselves by making a clay horse,
with clay that never cooperates, never looks right,
and obsessed with clay that is never good enough,
we ignore and maybe fear
the finger tapping us on our shoulder
until with great trepidation we turn,
and listen to the voice say,
“Stop trying so hard. Let it go,”
and follow our father
as he gives us a warhorse.

If you have a bank account, or insurance, or investments,
you may be better at making your clay statue,
better than the people who heard the Sermon on the Mount,
but the Lord says to us as much as them,
“Let your worries be quieted
as you enter silence,”
to give us a warhorse.
And when we let go of taking on God’s job,
of taking care of every aspect of our future,
we find that he gives us better than we knew to seek:
if we thirst for worldly honor to make us feel significant,
if we covet luxuries to make us feel better,
and we learn holy silence,
the things of the world grow strangely dim.

People hold on to sin because they think it adorns them.
Repentance is terrifying,
because it seems beforehand
that repentance means you will forever lose some shining part of yourself,
but when you repent,
repentance shows its true nature
as an awakening:
you realize, “I was holding on to a piece of Hell,”
and, awakened, you grasp Heaven in a new way.

Let go of the mirage of doing God’s job of providence,
by your own strength,
and let go of the mirage of getting enough money
to make you happy,
and when you give up this misshapen clay horse,
find a warhorse waiting for you:
God will provide better than you know to ask,
perhaps giving you a great spiritual gift
by showing you you can live without some things,
and this just the outer shell holding spiritual blessings
next to which billions of dollars pale in comparison.
(“Who is rich? The person who is content.”)
And if like me you are weak and wish you had more honor,
you may taste the living water next to which worldly honor is an elusive mirage
always shimmering, always luring, and never satisfying, at least not for long,
and ride the warhorse,
and wonder why you ever thought worldly honor would make you happy.

A saint has said,
that when you work,
seven eights of the real task
is watching the state of your heart
and only one eighth is the official task.
Proverbs likewise tells,
“Keep your heart with all vigilance,
for from it flow the springs of life.”
Guard your heart.

“Finally, brethren, whatsoever things are true,
whatsoever things are honest,
whatsoever things are just,
whatsoever things are pure,
whatsoever things are lovely,
whatsoever things are of good report;
if there be any virtue,
if there be any praise,
think of these things.”
What you put before your heart matters.
Your heart will be conformed to whatever you place before it:
a good deal of your spiritual diet
is simply what you place before your mind:
mental images above all else,
“Be careful, little eyes…”

There is a distinction between
where one meets God,
and that which reasons from one thought to another:
to us today, “mind” or “intellect” is that which reasons,
but the Church has long known the heart of the intellect or mind:
where one meets God.
And the poisoning of our spiritual diet
has moved us
from knowing the mind as the heart that meets God
to growing and over-growing that which reasons,
so that it is at the heart of our lives,
in Christians as much as the atheist,
is the secular view of mind,
like psychology,
in its secular flight
from religious knowing
of who the human person is
and what is the heart of the human mind.
Learn to live out of that by which you worship:
drink living water,
because it is exhausting
to chase after mirages
in worrying and scheming
in the part of us which reasons,
that which is only the moon
made to reflect the light
of the sun,
that by which we worship,
the spiritual eye
made for a God who is Light.
“We have a sister,
whose breasts are not grown,
what shall we do for our sister
in the day when she shall be spoken for?
If she be a wall,
we will build on her a palace of silver:
and if she be a door,
we will inclose her with boards of cedar.”
In your mind be a garden locked and a fountain sealed,
that which worships
not forever dispersed,
forever exhausted,
in treating that which reasons
as the heart of your mind:
learn the prayer of the mind in the heart.

The ancient organic spiritual diet is prayer, silence, fasting, liturgy, giving to the poor, tithing, reading the Bible and the Fathers and saints’ lives, and many other things.
You eat it as you would eat an elephant:
one bite at a time.
Your task today is to eat one day’s worth:
tomorrow’s concerns are tomorrow’s concerns.

Akathist to St. Philaret the Merciful

The Arena

Money

Now

Sidebar in a Can

CJSH.name/sidebar

Would you like the software that powers this sidebar? Or would you like a front page with one or more rotating links?

Sidebar in a Can does just that. My front page runs on sidebar technology. The sidebar you see was created only using the install script and facilities described in the README: the administrative web interface and editing the page header and footer. The result is a simple and powerful tool for webmasters to take a large amount of static content (intimidating to new users) and turn it into a quite manageable amount of dynamic content. The result showcases your site’s material.

License: This project is free software, available under your choice of the Artistic, GPL, and MIT licenses. If you like this software, you are invited to consider linking to CJSHayward.com.

Sidebar is available as follows:

 

Version Unix/Linux
1.0.1 Download
1.0 Download
1.0b Download

Sidebar in a Can is built on Snippets technology.

Please e-mail me if you are interested in porting Sidebar to another server platform.

The Magic Notebook

Private logistics: privacy-sensitive todo, calendar, scratchpad, personal information management (PIM)

Proportional font terminal: a better Linux / Unix / Mac term

The Most Politically Incorrect Sermon in History: A Commentary on the Sermon on the Mount

CJSHayward.com/sermon

The Best of Jonathan's Corner: An Anthology of Orthodox Christian Theology
Read it on Kindle for $3!

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

“Blessed are the poor in spirit:” here begin the Beatitudes, a ladder reaching to the expanse of Heaven.

Poor in spirit was the Theotokos whose scandalous pregnancy helped prepare the way for the scandal of the cross. Poor and humble in spirit was the one who humbly prayed the doxology, the Magnificat:

My soul doth magnify the Lord,
And my spirit hath rejoiced in God my Saviour.
For he hath regarded the low estate of his handmaiden:
For, behold, from henceforth all generations shall call me blessed.
For he that is mighty hath done to me great things; and holy is his name.
And his mercy is on them that fear him from generation to generation.
He hath shewed strength with his arm;
he hath scattered the proud in the imagination of their hearts.
He hath put down the mighty from their seats,
and exalted them of low degree.
He hath filled the hungry with good things;
and the rich he hath sent empty away.

To be poor and humble in spirit is the first rung on a ladder that climbs to Heaven.

Blessed are they that mourn: for they shall be comforted.

This life was given to us for repentance. Repentance is terrifying as a prospect; it seems like mournfully letting go of something we must have. Then when we let go, we find ourselves in a space more spacious than the Heavens, and realize, “I was holding on to a piece of Hell!”

To those who mourn their sins, who cry out for mercy, Christ answers by pouring out mercy and comforting them. But it is nonsense to expect such comfort without mourning; comfort is the fruit that men eat when they have planted it as a seed of mourning. And the fruit would have no taste to one who had not done the work of planting the seeds. Heaven offers nothing the mercenary soul can desire, and the Fire of Hell is itself the Light of Heaven as it is experienced through the rejection of the only Joy that we can have: Christ himself.

Blessed are the meek: for they shall inherit the earth.One person I heard years ago said that the term “meek” in Greek was a term one would use of a horse that for all its strength was under disciplined control, and so to be “meek” was power under control. And that reading, however good or bad it may be from a scholarly perspective, is spiritual poison: it castrates the words that are meant to be an insult to our pride.

Part of what is not communicated clearly is that a “meek” horse was under disciplined control from another; from its rider: a meek horse was not exceptionally good at marching to the beat of a different drummer! A meek horse, like you or me, is under authority, under headship, and to be meek is defined by that headship. And this unfolds in showing meekness before others: the Lord was meek before his accusers because he was meek to his Father and Head. The meekness we are meant to have has an aspect of discipline, even power, but it is neither ungrounded nor headless; it reflects the headship of Christ and others over us.

The Sermon on the Mount is intended to build power in the reader; but part of this power is the power of humility, and to be able to interpret “Blessed are the meek” without seeing a challenge to one’s pride is poison. One time I confessed pride in my intelligence, and the priest told me quite emphatically, “The only true intelligence is humility!” Humility is the mortar that holds together all spiritual bricks and stones, the virtues in the spiritual life and the Sermon on the Mount. And we need the humbling spiritual training ground of meekness if we are going to get anywhere. Crediting ourselves with “strength under control” is worthless, penny wise and pound foolish, or worse.

Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Blessed are those who hunger and thirst for what is truly good for them: for they shall be satisfied.

The Greek term translated ‘blessed’ at one stroke means both happy and blessed. So this beatitude could be rephrased, “Blessed are those who seek for the only happiness there is; for they will be satisfied. (Others who seek happiness in the wrong places can never be satisfied, even if they find it: “Two great tragedies in life: not to find one’s heart’s desire, and to find it,” applies to that case.)

Blessed are the merciful: for they shall obtain mercy.Here and now I would underscore something that may not have needed such emphasis in other times: the word translated “mercy” refers both to God’s love, in “Lord Jesus Christ, Son of God, have mercy on me, a sinner,” or giving money. St. John the Merciful and St. Philaret the Merciful are both called merciful because they are generous to those who beg them.

Now here I am entering a controversial point because many people say that it does no true help to give money to a beggar; and this is not simply an excuse of stinginess. You will hear this argument being made by people who work in soup kitchens and really care about the poor. And I would more pointedly bring something from a conversation with a friend, after we had given some money to a beggar and he quoted an anecdote where two friends were walking, one of them gave a little money to a beggar, and the other said afterwards, “You realize that he’d have probably drunk it?” and the first answered, “Yes, but if I’d have kept I’d have probably drunk it,” and I stridently objected to this anecdote. I told him that I would have no qualms about buying my next drink, or my friend’s next drink, but I would have every objection to buying the next drink for a pastor we both loved, who was an alcoholic: perhaps he had been stone cold sober for decades, but he was an alcoholic and I saw nothing good in giving him his next drink.

With that stated, all Orthodox priests I’ve heard on the topic say that you give something to beggars. Money. Not very much, necessarily, an amount that is entirely within your power. But it is worth considering carrying a pouch for change to give. Maybe it would also make sense to give fresh oranges or clementines (don’t give apples; people who have lost teeth have trouble with them), or chocolates. But when you give a beggar money, you are treating that person as a moral agent made in the image of God, and if he uses it wrongly, you have no more sinned than God has sinned by giving you blessings that you use wrongly. But in any show mercy and give something, with a kind look, as well as being merciful in other areas of your life, and you will be shown mercy in the more serious areas of your own life.

Be faithful to your neighbor in little, and God will be faithful to you in much. Be merciful to your neighbor in little, and God will be merciful to you in much. (Blessed are the merciful, for they shall be shown mercy.)

Blessed are the pure in heart: for they shall see God.

Blessed are those who seek what they ought to seek, for they will receive it.

The saints shall see God: saint and sinner alike shall see the Uncreated Light which shone on Mount Tabor. God is Light; he cannot but shine, and can only shine in fulness, for every creature, for the saved and for the damned. Then why say, “Blessed are the pure in heart” as if they alone will see God?

The answer is that the pure in heart will see God in their ultimate triumph, while the impure will see God in their ultimate defeat. God cannot do anything but shine in his Light; creatures cannot be happy, blessedly happy, except that they see this light. Now it may only be a mediated, dimmed, filtered, metaphorical sight of God who is Uncreated Light, but still: blessedness is the only entryway to happiness. (If in fact they really are two different things.)

Blessed are the peacemakers: for they shall be called the children of God.

In English, “peace” often means the absence of violence, though something that is soothing may be called “peaceful.” In Hebrew and in Greek, the defining characteristic is not the absence of violence, but a state of well-being where love is manifest. The predominant, though not exclusive, sense is of divine blessing. One may be a peacemaker by quelling violence, but the broader sense is a way of life where divine love is manifest.

Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

We are entering a time of trial, when darkness rises. When I was a boy it seemed obvious to me that I had good chances of living to a ripe old age. Now it seems much more possible that I may endure persecution at least. Or at least face persecution; I would compare myself to a poorly trained soldier on the eve of a battle. But the stronger persecutions get, the more powerfully some of these passages speak. The Sermon on the Mount was not given to people whose lives would be comfort and ease. The Sermon on the Mount was given to people where persecution was a fact of life, and this beatitude has good news: persecution for righteousness’ sake is the privilege of the Kingdom of Heaven. We know enough of earthly privileges: a car, a big house, the respect of others. But persecution for righteousness’ sake is not meaningless; it is the token by which saints are given the Kingdom of Heaven.

Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

In Hebrew, to repeat an adjective three times is to give superlative force: in Isaiah 6, the seraphs call to each other, “Holy, holy, holy, is the LORD of Hosts.” Here we have the same beatitude repeated three times in three wordings. The point is emphasized. The first time, Christ says, “Blessed are they…” as it speaking of others. Now he says, “Blessed are ye…” and addresses us directly. He strengthens those who will be persecuted for the sake of righteousness, and underscores the heavenly privilege of being “counted worthy to suffer shame for his name” (Acts 5:41).

Persecution and defamation are how the world heralds true sons of God. Satan is the ultimate sore loser, and these blows struck from below acknowledge that one is ascending into Heaven.

Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid.Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

During one scandal about baseball players abusing steroids, the question was raised of what a terrible example these athletes were to younger kids looking up to them as role models. Some had the audacity to protest, “But I never tried or sought out to be a role model,” and other people said, “Sorry, buddy, you are. The question is not whether an athlete like you is a role model. The question is whether an athelete like you is a good role model, or a bad role model. You are a role model.”

The Sermon on the Mount does not say that if we are very holy we may become the salt of the earth and the light of the world; it says that we are, fullstop. We can lose our saltiness and become worthless as salt; but the question is not whether we are holy enough to be salt of the earth and light of the world. We aren’t, but that’s beside the point. The only question is whether we exercise this role well or poorly.

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Christ changes things, but if you think he is a way to dodge the hard parts of the Law, you have another think coming.

The story of the woman at the well is a story where shame loomed large. The woman came to draw water alone because she had a terrible reputation, and when Christ announced living water, she sought his help running for her shame. Read her story; Christ offers no help in escaping her shame, but instead pulls her through her shame to the other side, when she ran through the village, freed from her shame, announcing, “Come and see a man who told me everything I ever did!”

If we seek Christ to provide an easy way out of the hard parts of the Law, we seek the impossible.

But Christ can pull us through to the other side.

Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

These are strong words, and if you ask if this is an example of “hyperbole”, then if you mean by “hyperbole” a way to dodge their force, then no, they are not hyperbole.

Some of the Fathers look for a more than literal sense: “Agree with thine adversary quickly” does not refer to a man, but our ever-accusing conscience. And though few have had spine enough to leave a gift before an altar, we offer wrongly if we go to the altar without first coming terms with the other person.

More broadly, these words are not an exaggeration of “First things first.” These words are forceful at a point where the truth is forceful, and we gain something when we look for, not less than these words would appear to offer, but more. For one example, when we have offended another person, the wrong thing to do is hope it will go away, hope that if you forget about the whole deal the other person will to. You are in their eyes as one justly in prison, and will remain so until you have made amends, and that to the uttermost farthing: “almost satisfied” is a very bad resting place.

Even when there was no question of conflict, the principle applies. One of my responsibilities as a web designer at my university was to take portraits of faculty members, and you could tell the difference between when a professor was happy with a picture, and when she was almost happy with the picture. There were times when a professor was almost happy and thoughtfully talked about wrapping up the photo shoot and moving on, and that was an ending I avoided like the bubonic plague. I would rather spend a full hour shooting photos to get one the professor was happy with, and have both of us walk away happy, than have the professor decide, “I’ve taken enough of your time,” and walk away almost happy. In practice it never took anywhere near an hour, but better devote an hour to getting the other person happy, to the uttermost farthing, and both walk away happy, than say, “Well, I suppose this is good enough.” Better to pay the uttermost farthing.

Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

This being commentary on the world’s most politically incorrect sermon, perhaps it might be appropriate to give a few words here on unnatural vice.

In one sense sin and vice are never natural. But there are vices that are unnatural, such as (among sexual vices) contraception. To people who find that identification of unnatural vice, I extend an invitation to read Orthodoxy, contraception, and spin doctoring: A look at an influential but disturbing article, in which I tear to shreds the article that defined the (hotly contested) “new concensus” that contraception is permissible to Orthodox provided you follow a few guidelines.

There is a shift between patristic times and our day; it may well be that an Orthodox monk in America interacts more with women than a married Orthodox Christian in patristic times. The old rule was, “Don’t go to your wife unless you’re going to her to try to make a baby.” And over time this harsh position has been progressively softened, and an I would be overstepping to suggest a reconstitution of the ancient rule. But there has been a progression over history; once people changed their minds and said that it is permissible to have sex during the infertile period despite the infertility to such acts, to some saying that it is permissible to limit sex to the infertile period in order to enjoy sex without the encumbrance of fertility. We have no entitlements, but we believe we are entitled to the pleasure of sex without the encumbrance of fertility. And in recent years we have pursued this sexual perversion further, and a man who has trouble getting it up once is entitled to ED drugs. Far from a St. Maximus Confessor who regarded the pleasure of sex as not spiritually helpful and regarded sex as wrong when a man approached a woman other than his wife or approached his wife for a purpose other than conceiving a child, we understand sex as good in terms of being a potent “pleasure delivery system.” And, pop culture notwithstanding, we don’t need a pleasure delivery system. It is almost an act of counterculture for Orthodox Christians to refuse to practice more unnatural vice than the Greeks of Foucault’s History of Sexuality, where one philosopher was asked, “How often should I have sex?” and gave the answer, “As often as you wish to deplete your energy.” It’s not just that ancient Orthodoxy exercised a tad bit more self-control in sex than we do; queer Greek philosophers were also just a little more self-restrained than us.

And a note to those anticipating at least a mention of queer sexuality, I will say this. Hillsboro Baptist Church may be Christianity’s greatest gift to queer advocacy yet. It spares gays the trouble of wondering whether a God who loves gays infinitely, and a God who wants far better than gay acts for them, might be one and the same God. Before trying to straighten out queers, we might work on straightening those who appear straight.

Once a great teacher and a truth-seeker were standing in a river. The teacher asked the student, “What do you want?” The truth-seeker said, “Truth.”

Then the teacher plunged the student under the water, and let him up and asked him, “What do you want?” The student said, “Truth!” Then the teacher held the student’s head under the water, and the student struggled and struggled, and finally the teacher let him up and asked him, “What do you want?” The student gasped, “Air!!!” Then the teacher said, “When you want truth the way you want air, you will find it.”

The same thing goes for freedom from porn!

And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

In ancient times the concensus was that this cannot be taken literally. If you sin with your right eye and pluck it out, you will go on sinning with your left eye. Furthermore, when a man decided to cut off the problem at its root, the Council condemned self-castration.

However, the fact that these words cannot be literal does not mean that they cannot be true. In ascetical struggle, there will be some sin, some thing to which one is attached in passion, that it seems we cannot live without. To give it up would to be to tear out our right eye or right hand. But the Lord tells us: “Tear out your right eye and your right hand and be free,” and we must cut off our own damnation. Never mind that afterwards we realize that we were afraid of letting go of Hell; never mind that once we have torn out our right eye cut off our right hand we find that we have our right eye and our right hand now more than ever: if cutting off our right hand is the price of freedom, cut it off.

And to pick a salient example: if you are one of many men who does not benefit from having a porn delivery service attached to your computer, cut off the sewer of pornography at whatever level necessary to be free. Censorware exists; not wanting to have to bring a sin to confession exists. Canceling internet service and checking email at libraries is better than having full internet access and taking that path all the way to Hell.

It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

Marriage is permanent. Civil divorce exists, and the great mercies of Orthodox oikonomia extend to allowing a second or third marriage after divorce, even if they make clear that this is oikonomia. But even with divorce in the picture, marriage is indelible: to put it bluntly, when two divorced people sleep together, there are four people in the bed.

But there is another point to be made: the place of marriage, that is real, full, true marriage in the world today is almost like the place of monasticism in the desert in days past. One monk in the Philokalia wrote that the things that are successes for a man in the world are failures to the monk, and the things that are successes to a monk are failures to a man in the world. A man in the world wants a fine reputation and places of honor, a beautiful wife and fine children, a magnificent and luxurious house, to be able to have his way in what happens, etc. And all of these are ruin to the monk. For the monk, success consists in living in obedience and receiving painful commands, having a spartan cell, enduring shame and dishonor, being cut off from his kin, and so on. And if this happens to the man in the world, some have committed suicide. And there is something strikingly similar, spookily similar, with the faithful married life in the world and classical monasticism.

If we ask what is success in the world as a whole, it is sampling various world spiritualities, having a nice car and house, being able to buy the things you see advertised, and so on and so forth. And not all of these are ruin for faithful married life in the world, but at least the price tags are switched. To faithful married life in the world, doing some nice family activity every week, or even just doing chores together, is much better than two high paying jobs and a nanny. A family presumably means some income, but the faithful living married life in the world are probably not going to be good enough at running the rat race to have much more money than they need (and if they are faithful, they will be more likely to open their hands). None of this is technically a monk’s “vow of poverty,” but between inflation, low income, and debt, the family may have a “virtual vow of poverty.” People in times before have said that marriage and monasticism are two different and possibly opposite ways to reach the same goal, ultimately a goal of living out of love for God. But that’s a decoy to my point here. My point here is that compared to the success and standards of the world around us, faithful married life in the world starts to look a whole lot like monasticism and not much at all like people who look to Starbuck’s and yoga, perhaps also serial monogamy, to fill their deepest needs.

Marriage is given attention in the quite short Sermon on the Mount, and its sanctity is underscored by underscoring its permanence. Especially today, we should give marriage something of the recognition we give monasticism.

Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

To abolish oaths is to make every statement an oath. An oath is specially sanctioned; by saying “You know I am telling truth because I am swearing,” you implicitly say, “This needed because I were not to swear it might be OK for me to lie.”

God swears in the Bible, and St. Paul’s letters contain much swearing, or language that is close to swearing, but none the less it is not only the radical Reformers’ fixation on the Sermon on the Mount that rejected swearing: an Athonite monk refused to swear in court and went, uncomplainingly, through a four month jail term and said, “It may seem a small matter to you, but we recognize something real and important in it.” And, I would expect, truthfulness was enough of this monk’s character that to him every statement was made as if it were an oath.

There is also a second layer, which might be put as follows: “Swear even by your head? Guarantee that something will happen? Do you have any idea that you might not wake up tomorrow, that any number of things might change about your circumstances? Don’t you understand that you cannot make one single hair white or black?”

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.

Is there a just war? No and never; Orthodox soldiers who kill in war must do penance. The treasury of Orthodox saints includes mighty warriors like St. George, and passion-bearers like the princes Boris and Gleb who allowed themselves to be murdered by wicked rulers usurping their throne. But even St. George did not defend himself from being martyred.

But the point here is not overstated; if anything, it is understated. It may or may not be right to defend oneself, one’s loved ones, one’s country, by force of arms. There may be oikonomia, leniency, to defend oneself by force even though it injures others’ bodies. But the Christ before Pilate not only did not defend himself by violence; he did not resist evil even by words. And Orthodox tradition has picked up on this and said that monks are to remain silent before their accusers and not even defend themselves by words. And it is a strange thing to say that we may never injure another’s body to defend ourselves; it is beyond strange to say we may not defend ourselves even by healing another’s understanding. But let us recall Christ on trial. Christ did not do what was expected, make any defense against the many allegations brought before him; his entire passion is a living exposition of the claim, “My kingdom is not of this world.” And this is not just that Christ’s disciples did not defend him beyond cutting off Malchus’ ear (whom Christ healed), but there is something positive we will forever miss if we say that in the ideal we may not defend ourselves even by trying to heal the poison others hold in their mind when they accuse us.

When Christ had refused to play along with the Sanhedrin, the astonished Pilate asked him, “Don’t you know I have the power to crucify you or to free you?” Or, to paraphrase, “Don’t you see that I have all the cards in my hand, and you have none?” And Pilate was terrified as their exchange unfolded; Christ made no effort to free himself and Pilate did not know what power he was dealing with but knew that he was dealing with a power next to which his power, his pomp, his authority was but dust and ashes. Pontius Pilate sensed that he was a chintzy wooden puppet king passing judgment on the first real man he’d met. After then, Christ was crucified, but the grave was not big enough to hold him, and is the grave, not Christ, that lost in the exchange. In the Resurrection of Christ, when the Devil appeared to have managed a decisive and final victory, “God the Game Changer” trumpeted, “Checkmate!”


And here we come to something politically incorrect enough that most readers will read the text and be blithely unaware of it. It doesn’t even show up as a blip on the radar.

Perhaps the best way to portray it, or at least the best I can find, is to portray two archetypes, the archetypes of the Saint and the Activist, which define a polarity. The Saint, as I use the term here, consists mostly of people who will never see canonization as formal saints, and the Activist includes mostly people who don’t think of themselves as activists, not any more than people who use cars, trains, busses, and airplanes think of themselves as “motor vehicle enthusiasts.” The Activist prays, if anything, “Lord, help me change the world,” and is concerned with the sewer of problems in the world around. The saint prays, “Lord Jesus Christ, Son of God, have mercy on me, a sinner,” and is concerned with the sewer of problems within. (G.K. Chesterton won an essay contest, and also wrote the shortest letter to the editor on record, answered the question, “What is wrong with the world?” with a Saint’s, “Sir, I am.“) The Saint may end up changing the world; in the end the Saint will end up changing the world, but that must never be his goal. “Save yourself, and ten thousand around you will be saved,” is not about the need to straighten out ten thousand people, but the need to straighten out one, and the one person you may least wish to correct. The Activist says, “Let there be peace on earth, and let it begin with me.” The Saint says, “Be it unto me according to thy word;” Could any difference be greater?

Since the Catholic Church, one could say, self-amputated from Orthodoxy in 1054, East and West have been separated by a growing chasm, and in an inconsistency I will use ‘East’ to refer to the Eastern Orthodox Church (though, in this regard, it shares much with Hinduism, (more subtly) Islam, Jainism, etc.), while by ‘West’ I refer to the broader Western society and specifically include elements that the Roman Catholic Church played no part in. There is a reason for this inconsistency in that the fall of the Roman Church deprived the West of a vital nutrient, however I am simply choosing terms inconsistently to best illuminate something.

In the West, the figure of the Renaissance magus looms large and still has a shadow today: job ads I see calling for an Ajax ninja or a Rails rockstar echo the Renaissance magus. The Eastern figure was the humble member of a community, one strand of an intricately woven web, relating to society, culture, and the Church as one relates to a mother. But the Renaissance magus, besides freely engaging the occult, stood over and against society, and regarded one’s culture as a sort of a despicable raw material that would gain value only insofar as one would transform it to something better. And this attitude represented a novelty, or at least an aberration, to Orthodoxy. It would come across a bit like telling the mother who gave you birth, “You know, I don’t like the way your body is arranged. You have one arm more than you need; we can consolidate the musculature to give you a much stronger arm, and move your fingers to your feet so that you can easily use your feet to pick things up. And your present skin color is not nearly so beautiful as the royal purple with which I would see you adorned; you should go through the pain of a whole-body tattoo so that your skin may be regal in its color. And I would like to rearrange a few things inside.” And did I mention that the Renaissance magi claimed equality to Christian saints, saying that the Renaissance magus and the Christian saint were two sides of the same coin?

The Renaissance magus left several strands that are part of the West, and I am not here talking about increasing interest in the occult. I would recall one class where the admittedly flaming liberal professor introduced the topic of “autism and advocacy,” finding it patently obvious that if you care about people on the spectrum, “care” translates immediately to political activism. One of the articles she had chosen was surprisingly a Saint talking about the ascesis of love, the spiritual discipline, of living as a father to an autistic child and facing parenting issues that simply don’t come up with autism-normal children. But to an Activist, the obvious response to the autism spectrum, if you have a heart, is political advocacy. But that isn’t really from the heart, because Activism is from a head severed from the heart. The response that had a heart was the one she was blind to even as she assigned it: the struggle of a father, in the concrete, to love and care for a highly autistic child. This heart had no grand schemes to transform society, even on a smaller level; it was just exercising a Saint’s love and care in whatever concrete situation one is in. Including having a child and discovering that he had some unusual needs and would take a lot of love to care for.

The Activist looms large; it looms large enough that not only do liberals pursue advocacy of liberal agendas, but many conservatives shuffle a few things around and pursue advocacy of a few conservative agendas. This may seem strange enough to say, but I wince at some of the conservative, Christian pro-life advocacy I have seen, because it takes the framework of a liberal activist and fills in the blanks with something conservative instead of something liberal. Being pro-life is an area where political Activism can only take you so far: you cannot reach its heart, until you enter the process of becoing a Saint.

The Saint turns the other cheek. The Activist can only win by earthly victory. The Saint often wins though earthly defeat.

Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

Feeding the hungry is greater work than raising the dead. the saints tell us. Fasting benefits you alone; almsgiving also benefits your neighbor. And these things cannot be kept secret. The harder you try to keep your almsgving a secret, the more God will show you off as his faithful Saint.

The spiritual danger of making good deeds a means to praise is like buying food so that you can play with its packaging. It’s entirely backwards, and Christ lays the axe at the root of the tree: he does not chop it off above ground so it will grow back, but cuts as deep in the roots as he needs to do uproot a deadly weed. What God does or does not do in terms of publicizing results is his concern and not ours. Our concern is that it shows severely warped priorities to seek commensurate recognition for your goodness.

I remember wishing, years back, to see some Christian institution name a building after a widow who gave $2.99 a month that she couldn’t afford, out of her husband’s pension.

I have not lost that wish, but I am profoundly grateful that the Orthodox Church names parishes not after money bags, but after a saint or feast who has entered the heavenly mansions and is no longer in danger of sinking into pride from being so honored.

And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

Almsgiving is not to be trumpeted, but few of us are so stealthy as to give alms without the recipient knowing. But prayer can be done in secret, so only God knows we pray. The text does not have mainly unspoken prayers in mind such as those coming from Protestantism may expect; purely mental prayer is one of a number of kinds of prayer there is, and the text does not discuss prayer without opening one’s lips, but prayer in one’s closet with the door shut, prayer which is presumably spoken aloud. But as with almsgiving, we are to seek secrecy and hidden works, and when we strive to tear away the last shred of wanting to show off our good deeds, God himself will show off our good deeds.

Orthodox writing about “much speaking” take a line of argument one might not get from the “bare text” of “use not vain repetitions.” Essentially, the suggestion is that the bedrock of prayer is not from masterpieces of rhetorical excellence, but rather simple, childlike prayers which are repeated over and over. The Jesus Prayer is the crowning jewel of such prayers. But even then, it is a mistake to think one will be heard for much speaking. The Jesus Prayer is intended to sink down into you from the outside in until it becomes like the blood pulsing through your body, and even in the highest use of the Jesus Prayer there is no expectation that one will be heard from one’s many words. The path that is most abundant in repeated words is the one further from thinking one is heard from much repetition.

And furthermore Christ de-mythologizes God. If the Father is seen as an old man with a beard, it may be entirely relevant to inform him what things one has need of. But Christ will not accept this: God knows, before we begin to ask him, what we need, and he knows better than we do. We are urged on every account to pray, but the burden does not lie on our shoulders to instruct God about what we need.

I may comment briefly that before Bultmann went through his campaign to de-mythologize the Bible, over a thousand years before Pseudo-Dionysius had a campaign to de-mythologize the Bible, and did a better job of it. Here Christ instructs us in appropriate prayer to a de-mythologized God.

After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

“Our Father:” in these two words alone is something astonishing, something stunning. This prayer is prayed in the Divine Liturgy in the brief period when the holy gifts have become the body and blood of Christ and before they are consumed. It is a singular prayer. And it may be noted that calling God one’s Father is a strong claim in Scripture: to be a son of God is to be divine and from ancient times this prayer was seen in relation to theosis.

The first of seven petitions, “May your name be held holy,” contains the other six. It is as if the prayer is given here, and then a commentary.

Thy kingdom come. Thy will be done in earth, as it is in heaven.

This is an adult prayer. It is not a prayer that everything go according to your wishes, or mine, but God’s. It is a prayer that God’s reign extend, and the earth that is an icon of Heaven may ever be fuller or more complete.

Give us this day our daily bread.

This is the one prayer for material concerns, and it is exceedingly modest. It is kept by us who may have a month’s food on hand as a formality; but to many of those who prayed, it was anything but formality. The faithful needed the days’ bread. And here again it is modest, for it does not say “Give us this week a week’s bread,” but “Give us this day our daily bread.” The prayer is almost a goad to say, “Stop scrambling to enlist God as your helper in your efforts to build a kingdom on earth. Don’t cling to wants. You have legitimate needs, and you are invited, summoned, to ask for your legitimate need of enough bread for today.”

And forgive us our debts, as we forgive our debtors.

We ask God for contradictory things, and we do that all the time. We ask for the peace that belongs to people who are not controlling, and we also ask to be in complete control of others around us. We ask God to help a child make independent adult-like decisions, and we demand that their choice agree with hours. Or we ask God to free us from the misery of alcoholism and addiction, but we ask him to let us keep whatever we are addicted to. With the Blessed Augustine, we pray, “Lord, give me chastity, but not yet.”

It is incoherent, contradictory, to ask for forgiveness when we will not forgive. We owe God billions and billions of dollars, and when he has forgiven us, we demand repayment from our brother who owes a few thousand dollars. Not that a thousand dollars is any trifling sum; it is worth months of income, but if we will not forgive, God’s grace bounces off of us. The door to the heart can only be opened from the inside, but we are confused if we try to open it when we have bolted and barred it with a grudge.

There are seven petitions in this singularly important prayer, and any of them could be commented on at length. In the Sermon on the Mount only this one receives further comment, and it is a comment stark and clear.

And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.The closing note is not addressed to the Father alone, but asserts all kingdom, power, and authority to the whole Trinity. But the main point I would note is something else.

The prayer is given slightly differently in the Orthodox practice: “And lead us not into temptation, but deliver us from the Evil One,” and then a priest if present adds, “For thine is the kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages. Amen.” “Evil One” replaces “evil” because we are not praying for a delivery from some abstract, depersonalized quality like confusion or misunderstanding, but from the Devil, the Dragon who swept a third of the stars from Heaven.

For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

This is the comment mentioned above. All seven petitions are inexhaustible, but this one is clear: it is a stupid thing to hold on to a grudge and expect forgiveness. (Tradition preserves the reason why: it’s like holding shut the door to your heart and inviting God to come in.)

Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face;That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

What has been said first of almsgiving, and then of prayer, is said of fasting, is this: if you try to show off, and your purpose is to impress others, then it is hollow and worthless. That is all the reward you will ever have, in this world or the next. But if you conceal it and perform to an audience of One, God himself, it will be full, invaluable, and God himself will show it off. By all means, choose the right path, and it will never be taken from you.

Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also.

This says more than the Tao Te Ching which I remember to say, “Halls of gold and jade cannot easily be guarded.” (The implication? If you don’t have halls of gold and jade, neither can you lose halls of gold and jade.) A net of financial security paradoxically becomes one more thing to worry about.

Christ offers very simple investment advice. This investment advice may be beyond the pall even of political incorrectness, but here is his investment plan:

  1. Do not store up financial resources, but give to the poor.
  2. Give freely as an offering to Christ.
  3. Christ will receive your gift as a loan.
  4. Christ will repay you exorbitantly, but on his time and on his terms.

This cuts against the grain of every worldly advice; financial assets that you hold on to are not an asset but a liability. Now some people have said, “We may have things as long as we are not attached to them,” and that is genuinely and fully true, but inner detachment is harder than just getting rid of one’s possessions, and easier to fool yourself.

Having an eartly safety net to do the job of God’s providence is to have an idol. Earthly worldly advice is about how to have enough treasures on earth to support oneself. But they are flimsy, worthless, and the best way to take yourself is not to store up treasures on earth, not to seek one’s providence from earthly treasure, but instead store up treasures of Heaven. And having really and truly thrown yourself on the mercy of God, you will find that God is merciful beyond your wildest dreams.

The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!

“If thine eye be single” has an immediate sense and a more profound sense. Marriage is honorable, but St. Paul warns that if a man is married his eye will not be single because it will be divided between the Lord and his wife. He gives advice but not a command. If it is a hindrance to divide one’s eye between the Lord and one’s spouse, what hindrance must it be to divide one’s eye between the Lord and despicable money!

On a deeper level, I would recall an academic theology who presented as a lesson from computer science that we should switch between several activities rapidly. (In academic theology, the standard way to do name-dropping is to introduce a term from science, usually in a way that scientists could not make head or tail of.) My response was, “This may be true; what it is not is a lesson from science,” but I don’t believe it is true. Far from it, divided attention is a hindrance to earthly success, let alone Heavenly growth; we fragment ourselves in a way that would be unimaginable millenia ago when philosophers said then that we were fragmented.

Progress in monasticism moves through layers of contemplation that let go of worldly things and even what one has grasped in previous layers of contemplation until one is all eye and all beholding the Uncreated Light. The focus becomes progressively like a laser: the monk, who is all eye, has more and more a single eye.

Perhaps there are other ways; reading the Tao Te Ching—or, better, the “Nine Enneads” from Christ the Eternal Tao, may not be on par with the Fathers, but if you let them sink in for decades you may gain something. Or simply be under the fatherly guidance of a good priest who appropriately emphasizes the Jesus Prayer. But in any cae Lao Tzu complained in his day that people had fallen from an eye that is single—let alone Christ— and if we make the same claim, we have gone from out of the frying pan, not into just fire, but into thermite (which has been used to burn through the armor on tanks).

One does not jump in a single moment from dismal conditions to perfection; the standard pastoral advice is to give a little more or cut back a little further, and we will not leap all in one jump from a divided eye to one that is single. But growing towards an eye that is single is growing towards contemplation in the glory we were made for.

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

Note that Christ does not call Money a servant, but a master. He says not, “No man can have two servants,” but “No man can serve two masters.” If your life is ordered so that you have money and the things money can buy all lined up to serve you, it is in fact you who are serving money. And this is not just some sophisticated insight, but something very basic. St. Paul tells us that the love of money is the root of all evil, and the Philokalia describe the demon of loving money as what would today be described as a “gateway drug”: once one’s spirit is defeated by the love of money, one is passed along to other, worse demons. As regards money, the Sermon on the Mount is uncomfortably clear.

Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

Let me make a couple of brief remarks before diving to the core of the passage. First of all, you are making a fundamental error if you assume that “Each day has enough trouble of its own” is only intended for the inhabitants of a mythical and perfect world. It is in fact practical advice for our world, and it is more practical advice for us today than ever. Second, there is a translation issue in that one verse could be rendered, “Which of you by worrying could add a single cubit [a foot and a half] to his height?” or “Which of you by worrying can add a single hour of your span of life,” but in fact the word play admits an apt paraphrase: “Do you think you can add a single hour to your lifespan by worrying? You might as well try to worry your way into being over a foot taller!”

Now to the main point: “Do not store up treasures on earth” and “You cannot serve both God and Money” are not a barbed wire fence that serves only to injure. They protect a paradise which we can live in here and now: if wealthy Solomon in all his splendor could not match the lilies of the field, to what height will we ascend if we let go of taking up God’s responsibility of providing for our needs; we will be as the birds of the air or the lilies of the field, as Adam and Eve naked and innocent in Paradise. We cast ourselves out of Paradise when we open our eyes and say, “What shall we eat?” or “What shall we wear?” But the entire point of the stark, pointed fence is a buildup to a right and proper invitation to live in Paradise here and now. Not later, when the economy might be better. Here and now we are called to enter paradise and live the divine life.

Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

I read a woman who was a pillar of the church I grew up in, recounting a civil union and saying, “There was not a dry eye in the place.” Even after I thought, I held my tongue from adding, “Only the sound of angels weeping.”

One of the principles of mystagogy in Orthodoxy is that if you know the truth, and you know someone will reject it, you don’t say it. Come Judgment Day, it is better for the other person to not have rejected the truth. And it is better for you not to have put the other person in that position. But even then we are not to judge; we have acted so that another person will not be Judged on Judgment Day, and who are we to judge? Has God asked our help judging our neighbor?

Someone sins, and that is a stench in God’s nostrils. Then we see it and we judge. Now there are two stenches in God’s nostrils. Is it better for you to leave God with one stench or two?

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

Keep on asking, and it will be given to you at a time you do not expect it. Keep on seeking, and you shall find at a place you would never imagine. Keep on knocking, and after you are certain your knocking is not working, the door shall be opened to you.

Sometimes it is less painful than this; but we must ask until our voices fail, because sometimes it is not until our voices fail and our petitions seem to have fallen on deaf ears are we ready to have what we ask for. Keep on asking. Keep on seeking. Keep on knocking. And if it is easier than this, count yourself blessed. If it is harder than this, still count yourself blessed. In all cases it is God’s sovereign hand strengthening and growing you in all the ways you would know to ask and all of the ways you would never imagine to ask.

Never stop asking, or seeking, or knocking. And never assume that because you did not instantly receive what you asked, you will never receive what you asked. Never assume that because your request was not granted in the way you envisioned, you will not be given something better that you would never think to ask.

Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

We today, in our political correctness, manage others’ moods by feeding their vices. We give a stream of compliments so others will feel better. Christ does not give a honey-sweet drone of manufactured compliments; he instead calls us “evil” and elsewhere, though he surely is good, reproved even the truthseeker who called him “good.”

Christ says that if evil as we are, we give good gifts to children, how much will the Heavenly Father who is good give anything but excellent gifts? Quite often he gives us better than we asked and we say that our prayers were denied. We have been corrupt enough to ask for a stone to eat, or a serpent, and his work is to wean us from corrupt foods onto foods fitting in every sense to men. The original audience asked God for loaves and fishes, but we would rather have stones and serpents.

Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

To pick a nit: the text does not say “Therefore all things whatsoever they would that men should do to you,” but “Therefore all things whatsoever ye would that men should do to you.” The single-word difference is subtle but profound.

wE are to ask for bread and fish. But when others ask for a stone, prayerfully consider giving bread, and when others ask for a serpent, prayerfully consider giving a fish. The time may not be right, or the occasion, but if nothing else we can pray good gifts for them. And do whatever you would want others to do for you if you ARE seeking the Kingdom of Heaven.

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

At non-Orthodox funerals, I have always heard that the deceased is in Heaven. You die and next you go to Heaven. But there is another quite chilling possibility. Most people go to Hell and perhaps many Orthodox go to Hell. The one time I was closest to dying, I experienced and gave in to extraordinary temptations in my spirit. God graciously provided a way out, but it is common for the dying to be allowed great temptations, and I’m really not sure that if I had died then, in that state, I would be in Abraham’s bosom. As Orthodox we do not say that we have been saved; we might say that we are being saved, but even great saints do not enjoy safety. The story is told of a dying monk who stepped with one foot into Paradise, and the demons said, “Glory to you, you have defeated us,” and the monk said, “Not yet I haven’t,” and pulled the other foot completely into Paradise. The story is also told of a monk who experienced high mystical visions and was brought bodily into Heaven, and then fell and was damned.

Heaven is not the final resting place for everybody in our circle. Many we are connected to can easily be damned, and we ourselves can easily be damned. I am very wary of assuming that I am standing firm, because that is how you fall. And it is clear to me now that I could be damned no matter how good my ascesis looks to me.

Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them.

You shall know them by their fruits: not anything else, even ecclesiastical rank.

We live in an age of false prophets, and not just those promoted on Oprah. These words of Christ have never been wisely ignored, but we need them in particular here and now: the fruits of rhetoric, the fruit of people’s personal lives so far as we know them, and the fruit of what happens in their following. The fruit of honest or dishonest, manupilative, shady rhetoric is perhaps the least important of these three, but it is there. The fruit of personal lives is important, though it may be harder to find since anyone can choose whatever image they want on the network: here “the prophet sees through a glass, darkly, while the archivist sees through a microscope, sharply,” (Peter Kreeft), and we do not have an archivist’s knowledge. But perhaps the most important fruit of all is another fruit that cannot be hidden, which is what happens in a person’s wake. Does the prophet leave behind a following with the fragrance of godliness, or a stench of rotting?

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Christ makes his point strongly. He does not say that many whose faith was lukewarm, many whose eyes were not single and whose hearts were divided, will be damned. That is of course true, although many “unlikely candidates” will feast in the Heavenly kingdom. But he puts the point most sharply: among those who seem to have a faith to remove mountains, who in his name have prophesied and cast out demons, who have performed miracles, will be damned.

There is an old Russian folktale that His Eminence KALLISTOS has what he calls an all-purpose story, where there was a woman who was exceedingly sharp and strict in fasting and every legalistic astonishment, and to her astonishment died and found herself in Hell. She called her guardian angel, and asked about what must be a mix-up. The angel asked if there was anything she had done out of charitable love for another, and she mentioned that she had given a long, thin onion to a beggar once. The angel reached out into his pouch, took out the onion, and said, “Here it is. I’ll hold onto one part of it and you hold onto the other, and I will try to pull you out.” The woman took the onion, and the others in Hell saw that she was starting to be pulled up, and began to grab on to her, so that there was a collected web beginning to rise out of the fire of Hell. The woman said, “Stop it! Let go! It’s mine!”, and when she said, “It’s mine!”, the onion snapped, and the woman and all those attached to her fell back into Hell.

Fasting and other disciplines are important, but a legalistic fast that does not arise from Christ knowing you is worthless. Even casting out demons and working miracles is of precious little value if it is not (the power of) Christ in you, the hope of glory. Neither unimpeachable fasting, nor working miracles, nor writing or reading theology, nor even almsgiving, will itself save you from being rightly damned to Hell.

Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

When Y2k was approaching, I believed the grid would go black January 1, 2000. I believed in the worst case scenario, and while I did not have anything near adequate material preparation for this, I was completely wrong.

Completely wrong.

Then why do I feel like I’m crossing my fingers? Every prediction I believed about disaster on January 1, 2000 turned out to be 100% wrong.

The burr under my saddle in saying I was wrong was that I believe I was fully wrong about the details of Year 2000 collapse, but there are still some beliefs I retain. Not, perhaps, that the Y2k prediction was a nice, poetic story, or that I wish to say, Star Wars style, “What I told you was true, from a certain point of view,” but let me outline the beliefs I held surrounding Y2k:

  1. A great disaster will occur immediately on January 1, 2000, and will shut down Western civilization.
  2. If there is a great disaster, we will have physical needs.
  3. If there is a great disaster, we will have spiritual needs.

Now as far as the first point goes, I think it was wrong but not entirely off the mark; I don’t believe so much that deterioration will happen as that deterioration is already happening, and this is a point I don’t really think I need to argue.

Now as regards the second point, I could find survivalist resources galore; if I had more oomph to my opinion, I would have dug much deeper into the copious literature on how to care for one’s material needs if civilization abruptly fell apart on a particular day.

But the third point, the interesting one, is the one I had the most trouble about. It seemed obvious to me that if the grid were to go black, if all normal societal and social patterns were completely disrupted, then we would have other problems besides how much food we had in store and how ready we were to defend our resources. One friend of mine has worked on spiritual retreats for people at the bottom of the totem pole economically socially, recognizing correctly that not only do the people at the bottom of the totem pole benefit from having something in their belly and shelter from the elements, but they could benefit from a spiritual retreat for the same basic reasons middle class people would benefit from a spiritual retreat. And I deeply respect the humanness of that observation. And I asked and poked about psychological and spiritual resources for people surviving disasters, and this point was not one that survivalists seemed to have thought through. The most of a response I could get was, “Buy plenty of condoms and stock up on board games.

I broadened my search, seeing if I could find clues anywhere else, and in fact there were clues. People who had been taken hostage by terrorists for years had established a rhythm of spiritual discipline, and this “treasure from Heaven” fed their spirits in terrible situations. People who survived Nazi and Marxist concentration camps had a spiritual fire already burning. And the core of this fire is found in the Sermon on the Mount.

Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

What is the “flood”? Cancer, adultery, divorce, depression, being a hostage of terrorists or a prisoner of Nazis or Marxists in concentration camps: all of these things are storm and flood flood. That some flood will come is completely non-negotiable. Whether we build on rock or sand is up to us, and as a martial arts instructor said, “The way you practice is the way you will fight:” if you are slow or half-hearted in spiritual disciplines now, you will arrive with disaster on half-baked preparation, whereas if you take to heart the words, “The more you bleed in the dojo, the less you’ll bleed on the street,” you will come to the disaster as one who has already bled, as someone who is ready for the fight.

There are resources on spiritual struggle that go into more detail than this: The Philokalia immediately springs to mind. But there is no text so central as the Sermon on the Mount.

The Commentary

God the Game Changer

God the Spiritual Father

How to Survive Hard Times

What Makes Me Uneasy About Fr. Seraphim (Rose) and His Followers

CJSHayward.com/seraphim


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Uncomfortable and uneasy—the root cause?

There are things that make me uneasy about many of Fr. Seraphim (Rose)’s followers. I say many and not all because I have friends, and know a lovely parish, that is Orthodox today through Fr. Seraphim. One friend, who was going through seminary, talked about how annoyed he was, and appropriately enough, that Fr. Seraphim was always referred to as “that guy who taught the tollhouses.” (Tollhouses are the subject of a controversial teaching about demonic gateways one must pass to enter Heaven.) Some have suggested that he may not become a canonized saint because of his teachings there, but that is not the end of the world and apparently tollhouses were a fairly common feature of nineteenth century Russian piety. I personally do not believe in tollhouses, although it would not surprise me that much if I die and find myself suddenly and clearly convinced of their existence: I am mentioning my beliefs, as a member of the Russian Orthodox Church Outside of Russia, and it is not my point to convince others that they must not believe in tollhouses.

It is with sympathy that I remember my friend talk about how his fellow seminarians took a jackhammer to him for his admiration of “that guy who taught the tollhouses.” He has a good heart. Furthermore, his parish, which came into Holy Orthodoxy because of Fr. Seraphim, is much more than alive. When I visited there, God visited me more powerfully than any parish I have only visited, and I would be delighted to see their leadership any time. Practically nothing in that parish’s indebtedness to Fr. Seraphim bothers me. Nor would I raise objections to the Russian Orthodox Church Outside of Russia’s newsletter affectionately calling Fr. Seraphim “our editor.” Nor am I bothered that a title of his has been floating around the nave at my present parish.

Two out of many quotes from a discussion where I got jackhammered for questioning whether Fr. Seraphim is a full-fledged saint, or in response to this piece:

“Quite contrary, the only people who oppose [Fr. Seraphim’s] teachings, are those who oppose some or all of the universal teachings of the Church, held by Saints throughout the ages. Whether a modern theologian with a ‘PhD,’ a ‘scholar’, a schismatic clergymen, a deceived layperson, or Ecumenist or rationalist – these are the only types of people you will find having a problem with Blessed Seraphim and his teachings.”

You are truly desparate for fame. Guess what? Blessed Seraphim Rose will forever be more famous than you. Fitting irony I think, given that he never sought after fame. Ps. Willfully disrespecting a Saint of the Church is sacreligious. Grow up, you pompous twit.”

Maybe you’re just not strong enough for true Orthodoxy. Maybe you would be happier at a spiritual salad bar like Wicca.

But with all that said, there is something that disturbs me about most devotees of Fr. Seraphim, or at very least most of his vocal devotees. The best way I can put it has to do with subjectivism, which says in essence, “I will accept what I will accept, and I will reject what I will reject, and I will project what I will project.” There is something that demands that Fr. Seraphim be canonized as a saint regardless of whether he really should be, almost like “My country, right or wrong!” This isn’t the only thing that smells disturbing, but it is one. And these followers who insist that Fr. Seraphim be canonized as a saint seem to quickly gloss over how some of his group broke away from canonical status in the Orthodox Church to dodge Church discipline. Now I do not wish to exceed my authority and speakex cathedra to decisively say which sins should be a bar from sainthood; it is God’s job to make saints out of sinners, and any sin that Fr. Seraphim has committed, there are canonized saints who did something ten times worse. However, this is an example of something that needs to be brought to light if we are to know if Fr. Seraphim should be considered a saint, and in every conversation I’ve seen, the (vocal) devotees of Fr. Seraphim push to sweep such things under the rug and get on with his canonization.

To pull something from putting subjectivism in a word: “I will accept what I will accept, and I will reject what I will reject, and I will project what I will project” usurps what God, Ο ΩΝ, supremely declares: “I AM WHO I AM.” Subjectivism overreaches and falls short in the same gesture; if you grasp it by the heart, it is the passion of pride, but if you grasp it by the head, it is called subjectivism, but either way it has the same stench. And it concerns me gravely that whenever I meet these other kinds of followers, Fr. Seraphim’s most vocal advocates, it smells the same, and it ain’t no rose.

Protestant Fundamentalist Orthodoxy

A second concern is that, in many of Fr. Seraphim’s followers, there is something Protestant to be found in the Church. Two concerns to be mentioned are “Creation Science”-style creationism, and the fundamentally Western project of worldview construction.

On the issue of “Creation Science”-style creationism, I would like to make a couple of comments. First, the Fathers usually believed that the days in Genesis 1 were literal days and not something more elastic. I believe I’ve read at least one exception, but St. Basil, for instance, insists both that one day was one day, and that we should believe that matter is composed of earth, air, fire, water, and ether. The choice of a young earth and not any other point of the Fathers is not the fruit of the Fathers at all; it is something Protestant brought into the Orthodox Church, and at every point I’ve seen it, Orthodox who defend a young earth also use Protestant Creation Science, which is entirely without precedent in the Fathers. One priest said, “It was easier to get the children of Israel out of Egypt than it is to get Egypt out of the children of Israel.” There have been many Orthodox who believe entirely legitimately in a young earth, but every single time I have met young earth arguments from a follower of Fr. Seraphim, they have drawn on recycled Protestant arguments and fundamentalist Protestant Creation Science. And they have left me wishing that now that God has taken them out of Egypt they would let God take Protestant Egypt out of them.

I observed something quite similar to this in a discussion where I asked a partisan of Fr. Seraphim for an example of his good teaching. The answer I was given was a call for Orthodox to work on constructing a worldview, and this was presented to me as the work of a saint at the height of his powers. But there’s a problem.

The project of worldview construction, and making standalone adjustments to the ideas in one’s worldview, is of Western origin. There is no precedent for it in the Fathers, nor in medieval Western scholastic theologians like Thomas Aquinas, nor for that matter in the Reformers. The widespread idea that Christians should “think worldviewishly”, and widespread understanding of Christianity as a worldview, is of more recent vintage than the Roman proclamations about the Immaculate Conception and the Infallibility of the Pope, and the Protestant cottage industry of worldview construction is less Orthodox than creating a systematic theology. If there is an Orthodox worldview, it does not come from tinkering with ideas in your head to construct a worldview; it arises from walking the Orthodox Way for a lifetime. Protestants who come into Orthodoxy initially want to learn a lot, but after time spend less time with books because Orthodoxy has taken deeper root in their hearts and reading about the truth begins to give way to living it out. Devotional reading might never stop being a spiritual discipline, but it is no longer placed in the driver’s seat, nor should it be.

This tree: What to make of its fruit?

This is strong language, but in the Sermon on the Mount, Christ says:

Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? So, every sound tree bears good fruit, but the bad tree bears evil fruit. A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will know them by their fruits.

Not every one who says to me, “Lord, Lord,” shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. On that day many will say to me, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?” And then will I declare to them, “I never knew you; depart from me, you evildoers.”

Fr. Seraphim has borne fruit in his lifetime and after his death. In his lifetime, there was the one fruit I mentioned, a close tie to someone who broke communion with the Orthodox Church shortly after his death. After his death, he has brought Protestants into the Orthodox Church. But in the living form of his disciples, those who have been taken out of Egypt seem not to have Egypt taken out of them; they have asked me to pay homage to Protestant calves they’ve brought with them.

Let me try to both introduce something new, and tie threads together here. Subjectivism can at its heart be described as breaking communion with reality. This is like breaking communion with the Orthodox Church, but in a way it is more deeply warped. It is breaking communion not only with God, but with the very cars, rocks and trees. I know this passion and it is the passion that has let me live in first world luxury and wish I lived in a castle. It tries to escape the gift God has given. And that passion in another form can say, “If God offers me Heaven, and Heaven requires me to open up and stop grasping Fr. Seraphim right or wrong, I will escape to a Hell that makes no such demand for me to open up to God or His reality.” And it is a red flag of this passion that breaks communion with reality, that the people most devoted to Fr. Seraphim hold on to pieces of fundamentalism with a tightly closed fist. And these Protestant insistences are a red flag, like a plume of smoke: if one sees a plume of smoke coming from a house, a neighbor’s uncomfortable concern is not that a plume of smoke is intolerable, but that where there’s smoke, there’s fire and something destructive may be going on in that house. And when I see subjectivism sweep things under the rug to insist on Fr. Seraphim’s canonization, and fail to open a fist closed on Protestant approaches to Holy Orthodoxy, I am concerned not only that Fr. Seraphim’s colleague may have broken communion with the Orthodox Church to avoid Church discipline, but that Fr. Seraphim’s devotees keep on breaking communion with reality when there is no question of discipline. The plume of smoke is not intolerable in itself, but it may betray fire.

I may be making myself unpopular here, but I’m bothered by Fr. Seraphim’s fruit. I know that there have been debates down the centuries between pious followers of different saints—but I have never seen this kind of phenomenon with another well-known figure in today’s Orthodoxy.

So far as I have tasted it, Fr. Seraphim’s fruit tastes bad.

Creation and Holy Orthodoxy: Fundamentalism Is Not Enough

Devotees of Fr. Cherubim (Jones) demand his immediate canonization and full recognition as “Equal to the Heirophants”

Note to Orthodox evolutionists: stop trying to retroactively shanghai recruit the Fathers to your camp!

“Religion and Science” Is Not Just Intelligent Design vs. Evolution

“Our Thoughts Determine Our Lives:” Beyond “The Secret” and the Law of Attraction

Surgeon General’s Warning

This and two other works were written when I was half-drunk with Elder Thaddeus’s Our Thoughts Determine Our Lives.

There is much that is true and Orthodox in that title, and there is something to its core point, but it is the most occultic book, with strange and awesome powers given to half-conscious thoughts, that I’ve seen yet. This post is retained for archival purposes but it is not particularly recommended as the author does not particularly recommend the book that furnished its inspiration.

CJSH.name/secret


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(To the family who gave me my copy of Our Thoughts Determine Our Lives—You know who you are: you are appreciated and you are loved!)

Perfecting the core of The Secret

The Elder Thaddeus of Vitovnica’s Our Thoughts Determine Our Lives begins,

1.1 Our life depends on the kind of thoughts we nurture. If our thoughts are peaceful, calm, meek, and kind, then that is what our life is like. If our attention is turned to the circumstances in which we live, we are drawn into a whirlpool of thoughts and can have neither peace nor tranquility.

In Christ the Eternal Tao, there is a work similar to the Tao Te Ching, but it is introduced not as a translation of the ancient Chinese classic, but as a New Testament building on and perfecting the original Tao Te Ching. The Christian understanding of the New Testament is that it fulfills and completes the Old Testament. Where the Old Testament mostly forbids toxic actions and says “Do not murder” and “Do not commit adultery,” the New Testament forbids toxic thoughts and says “Do not hate” and “Do not lust,” offering a greater healing and freedom from evil and pain, even better than freedom from evil actions. And I would like to suggest that The Secret, a book loved by many, can be seen as an Old Testament that reaches its fulfillment and completion in Elder Thaddeus’s Our Thoughts Determine Our Lives.

The Secret offers a very attractive promise. On the book’s account, the Secret is a Secret that can unlock youthful health at any age, spectacular and more spectacular wealth, professional success, romance, and more. But there is more one could want, much more. The Secret may offer a program to satisfy one’s conscious desires, but not so much is there a program to transcend one’s desires. Our unrefined desires, our common covetousness, may be for things which will not really satisfy us, especially not as much as some things we may not think to even covet in our present state. And having read and not accepted The Secret and its Law of Attraction which says (along with other New Age sources) that if you think of something your thoughts will become reality, I was blindsided by Elder Thaddeus in Our Thoughts Determine Our Lives, which had, if not a Law of Attraction in full, nonetheless something a lot like the Law of Attraction which said that our thoughts have a great deal more influence than we suspect. It said that if we have nastiness or conflict, it is rarely, or perhaps never, something that happens without our warring with others in our thoughts. Perhaps, as Elder Thaddeus does not specifically suggest, other people have contributed something, and perhaps some people start out with a chip on their shoulders. But they rarely, if ever, start warring against us, and continue their warfare, if we simply do not war against them in our thoughts. Others rarely remain hostile to us if we are gentle, respectful, and never strike back, not even in the most private recesses of our thoughts. And that is a Law of Attraction The Secret barely, if ever, even begins to hint at. It may be implicit, but The Secret never says that if you sow hostile thoughts, you will reap conflict.

Our Thoughts Determine Our Lives says more than this. It also talks about thoughts that are in fact neither healthy nor truly our own. The demonic is real and operative, and part of spiritual health is declining an ongoing flood of thoughts that are not to our best interest. And some of the things touted as benefits in The Secret may be less helpful than they seem, even if they are true. It talks about how “…The end of the story about my own weight is that I now maintain my perfect weight of 116 pounds and I can eat whatever I want.” ThePhilokalia, by contrast, see the sin of gluttony as affecting much more than how one looks in a swimsuit: what overeating does to one’s waistline is incidental to what it does to one’s spirit, acting as a gateway drug to more serious sins.

Maxims for life

The famous 55 maxims by Fr. Thomas Hopko include (Ancient Faith podcast):

  1. Don’t complain, grumble, murmur or whine.
  2. Don’t seek or expect pity or praise.
  3. Don’t compare yourself with anyone.
  4. Don’t judge anyone for anything.
  5. Don’t try to convince anyone of anything.
  6. Don’t defend or justify yourself.
  7. Be defined and bound by God, not people.
  8. Accept criticism gracefully and test it carefully.

I would draw something out of “Be defined and bound by God, not people,” in particular. When someone opposes us and we accept the warring thoughts that come so easily to all of our hands, we are being defined and bound by the people we are resisting, and not, or at least not only, by God. The satyagraha or nonviolent resistance highlighted by Gandhi draws on the Sermon on the Mount and has its power close to the heart of the Sermon on the Mount that simply says, “Do not resist an evil person.” If someone evil to you is hostile and you do not dish out hostility even in the secrets of your heart, that is powerful. If you are only “defined and bound by God, not people,” and turn the other cheek, the roots of hostility begin to melt away. I personally do not know how my life would have been different if I had always shown the perfection of this teaching, but there have been some very rough situations that could have been very different if I had answered each and every hostility with unruffled meekness.

We tend to think that changes in our exterior life will make us happy, and this is part of why The Secret is such a runaway bestseller. It promises means to abundant success in various worldly concerns, and never asks the (at times terrifying) question of “What if I get the BMW SUV my heart is dying for now, and it does not deliver lasting satisfaction?” Someone who is a little bit sensitive to memories and experiences may note that sometimes getting some hot luxury item does not give us satisfaction, at least not for terribly long. ButOur Thoughts Determine Our Lives offers a Law of Attraction that recognizes that the transformation that we need, and the transformation that will yield lasting satisfaction, is much more a transformation of our interior lives than anything external. And in regard to the interior life, God wants to give us much better than a cost-of-living raise. He wants to give abundant interior riches, and part of why external circumstances sometimes do not change is that he knows we need something more. Something beyond what The Secret even pretends to offer.

One man’s crown of thorns

It would be true, but deceptive by itself, to say that Elder Thaddeus was a clairvoyant elder who lived to see quite a following. The reason that is deceptive by itself is that that fruit gives an impression that his wishes were fulfilled, when in fact Elder Thaddeus had a much more painful life, with many more wishes not fulfilled, than most of us. The life of a saint is a difficult one with many more obstacles, not less, than your average Joe, and while I don’t want to try to make Elder Thaddeus a saint speaking out of my own authority, his life was at least like that of a great many saints in seeing wish after wish simply denied. His own burden included serious health issues. It also included that his wishes in monasticism to simply be a lay monk, just praying in silence, never really happened. Instead he had, as a monk fulfilling the obedience of serving as an abbot, to take on himself the cross of addressing the great many cares and concerns of supporting the monks entrusted to him. Maybe some of us, in our worse moments, can covet offices and titles. The reality is different, and contains a great many things people coveting honor never imagine in connection with their coveting prestige and some office. If you ask how he was a clairvoyant elder, seeing into people’s hearts and thoughts, the answer is surprisingly simple. Elder Thaddeus had a heart that was pierced again and again until things that the rest of us were oblivious to were enough to pierce his heart. Now it is not particularly hard to make some imaginings and covet a clairvoyant elder’s abilities, but Elder Thaddeus was no fortune teller in the usual sense: when an author came to him and asked a prediction for how well his novels would sell, Elder Thaddeus said, “I am not a psychic!” (Now Elder Thaddeus may have had surprising insights when people came to him in faith seeking a balm for spiritual difficulties, but I insist that the pierced heart he knew was not in any sense what one imagines and fuels if one is coveting clairvoyance.) Holiness is taking up your cross and following in the footsteps of our crucified Lord, and the further you walk on that path, the less your life looks like fulfilling your wishes and desires.

Needless difficulties

I am choosing an example here to try to make my point strongly, as strongly as I see how. If this seems strange, hokey, or putting an unreasonable share of blame on myself, I apologize; you are welcome to skip to the next section.

I remember, to pick one of many examples, when a friend who helped me on my journey to Orthodoxy, decided on his own authority that there was something wrong with me and he was going to “fix” me (his term, with his quotes). I caught him in the act and firmly said, “No.” He said I was sending mixed messages. I said, more forcefully, “No.” He reiterated his claim and said that I was sending such mixed messages. I repeatedly said a forceful, “No,” and he kept on telling me I was sending a mixed message, and then, “You can say what you want to say, but I will do what I want to do,” meaning that he would continue trying to “fix” me after I said, “No.” Then I sent a “cease and desist” letter (and he was not so bold as to continue his campaign once the Gmail Abuse Team was in on the conversation). Since then, I’ve briefly reached out, but we have only spoken briefly since.

Now I would like to ask what was going on here. A psychologist would speak of boundaries, say that he was possibly doing something wrong at the beginning, and he was definitely wrong to persist after I had expressed a boundary. And I was absolutely right to send a cease-and-desist letter after he repeatedly tried to push past the boundary I was expressing. But I would point out something else. Did he start it? That’s not my concern. Was he in the wrong? Still not my concern, except perhaps as my replies exacerbated the temptations he faced. What really is my concern is that I met him with warring thoughts. And what is more, I spoke to him and answered him out of warring thoughts. Whether or not he had warring thoughts, or his warring thoughts came first, is not my concern. I wanted to have the upper hand as badly as he did, and I got what I really wanted, which was to have a scathing last word. And my warring thoughts (and words) did nothing to defuse the conflict, but only confirmed and agreed to being in conflict, and in fact an intense power struggle. (I had earlier given a cool reception to other attempts to help me out, perhaps part of why he decided that this time around, I wasn’t allowed to say, “No.” I may have been right to say “No,” but I could possibly have done so with more respect.) Some people might say that I was right to send a cease and desist letter, but even if I was right, that only came after I had failed at making the encounter into one appropriate to friends, really failed to even try. And, though I am glad he stopped trying to “fix” me, it is hardly a victory for me that our conversation as friends has not really resumed.

I got my way, which is unusual for a situation like this, but I did not truly win. I couldn’t, not with that attitude. Winning might have gently stopped the treatment plan, but it would have saved the friendship, and would have left me at peace instead of with an unhealed painful memory. I believe better was possible, or would have been possible if I had been more grown up.

(This kind of scenario is a good example of why Gandhi said, “An eye for an eye only ends by making the whole world blind.“)

I hesitated on whether to include this or cut it out: more than anything else I have had, this has the most potential to repulse a good reader as not being devout Orthodoxy, but simply dynfunctional. But harassment has figured prominently in my life, and there have been perhaps half a dozen times I’ve had harassment persist until I copied authorities on a forceful “No.” Usually the harassment has been from someone I regarded as a friend, and sometimes trusted a great deal. (If it is a friend who doesn’t get that “No means no,” starting the first time.)

This doesn’t make the harassment my fault, but when I have faced harassment, usually I have done something preventable that already antagonized the other party. (I am trying to learn what I can from the experiences.)

Surprising beauty

The converse is also true.

To quote Our Thoughts Determine Our Lives again:

4.5. If in each family there were just one person who served God zealously, what harmony there would be in the world! I often remember the story of Sister J. She used to come and talk to me often while I was still at the Tumane Monastery. Once she came, together with an organized group of pilgrims, and complained, saying, “I can’t bear this any longer! People are so unkind to each other!” She went on to say that she was going to look for another job. I advised her against it, as there were few jobs and a high level of unemployment. I told her to stop the war she was fighting with her colleagues. “But I’m not fighting with anyone!” she said. I explained that, although she was not fighting physically, she was waging war with her colleagues in her thoughts by being dissatisfied with her position. She argued that it was beyond anyone’s endurance. “Of course it is,” I told her, “but you can’t do it yourself. You need God’s help. No one knows whether you are praying or not while you are at work. So, when they start offending you, do not return their offenses either with words or with negative thoughts. Try not to offend them even in your thoughts; pray to God that He may send them an angel of peace. Also ask that He not forget you. You will not be able to do this immediately, but if you always pray like that, you will see how things will change over time and how the people will change as well. In fact, you are going to change, too.” At that time I did not know whether she was going to heed my advice.

This happened in the Tumane Monastery in 1980. In 1981 I was sent to the Vitovnica Monastery. I was standing underneath the quince tree when I noticed a group of pilgrims that had arrived. She was in the group and she came up to me to receive a blessing. And this is what she said to me, “Oh, Father, I had no idea that people were so good!” I asked her whether she was referring to her colleagues at work and she said she was. “They have changed so much, Father, it’s unbelievable! No one offends me anymore, and I can see the change in myself, as well.” I asked her whether she was at peace with everyone, and she answered that there was one person with whom she could not make peace for a long time. Then, as she read the Gospels, she came to the part where the Lord ´commands us to love our enemies. Then she said to herself, “You are going to love this person whether you want to or not, because this is what the Lord commands us to do.” And now, you see, they are best friends!

And I have experienced profound respect from people I have shown profound respect. At times I’ve been caught off guard until I remembered the hand I stretched out.

The Orthodox Tradition has a great deal to say about our thoughts, and contrary to modern psychology, demonic influence actually contributes a great deal of thoughts we think of as “ours.” The Secret says that admitting a little thought attracts others: if we think in kindness, it opens the door to more kind thoughts, and if we think in negativity, it opens the door to more negative thoughts. And it is right in this regard. Counselors have said in reference to addiction, “You have more power than you think,” and while we can hardly win involved engagements with destructive thoughts, as fighting them may only give them more power, we can refuse entry when they first come to us as very small temptations. (If a candle is extinguished just after it starts to fall, there will be no house fire to fight.) This watchfulness is not easy; monks take years to learn it. But it is possible. Fr. Thomas’s 55 maxims include, “13. Do not engage intrusive thoughts and feelings. Cut them off at the start.” And this is advice well worth following. Put out the smouldering spark when it is a spark: don’t wait to address the problem until your house is on fire.

Avatars and being divine

The Secret surges as it builds to its claim that You are God. It speaks of avatars, here meaning living and successful leaders whose words are highlighted in the book. (Note that this is a slight modification of how Hinduism understands avatars, who are essentially great lights from the past, and include the world’s great teachers as understood in the West.) The core idea of an avatar is God come down in human form, the idea being that God, who is at the core of each of us, is not simply represented by avatars, but becomes them.

So how does this relate to Christianity? Orthodoxy may be distinctive here, but Hinduism looks surprisingly familiar here to Orthodox. There was one point in a theology course where the professor, a Roman, talked about a Hindu friend saying that he appreciated the Christian teaching of the incarnation, but asked, why only once? Why not an overflowing stream of incarnations or avatars? And I challenged him (perhaps not very Orthodox or very wise in this matter) and said that there was, on a Christian understanding, not only one. The incarnation is perfected in the Church, and every saint, every faithful Orthodox Christian, is a place where the incarnation unfurls. Now I do not understand saints on the Hindu terms for an avatar; I do not believe that they are, like avatars or the Christ I worship, divine by nature, but something happens to created men that makes that matter less than one might think. St. Maximus the Confessor described five great transcendings of differences, the last being a transcending of the distinction between created and uncreated matter. In other words, when the sanctifying God works such a great miracle that the fact that saints and faithful were created and were not divine from the outset is simply not the issue. God has transcended the chasm between created and uncreated: that all the saints were created is entirely beside the point.

Christians who find Hinduism’s idea that God is at the core of each of us strange might wake up a bit. In the first chapter of the Bible, we read, “God created man in his image. In the image of God he created them. Male and female he created them.” A person is by nature connected to God, something by which God’s power operates, someone who breathes the breath of God. The image of God in us represents and embodies the Lord. This might be on slightly different terms from what Hinduism suggests, but the Hindu understanding is not strange and may be less different from Orthodoxy than it looks.

One chilling passage in Scripture reads (Matthew 25:31-46):

When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left. Then the King will say to those at his right hand, `Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’

Then the righteous will answer him, `Lord, when did we see thee hungry and feed thee, or thirsty and give thee drink? And when did we see thee a stranger and welcome thee, or naked and clothe thee? And when did we see thee sick or in prison and visit thee?’ And the King will answer them, `Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.’

Then he will say to those at his left hand, `Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’

Then they also will answer, `Lord, when did we see thee hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to thee?’ Then he will answer them, `Truly, I say to you, as you did it not to one of the least of these, you did it not to me.’ And they will go away into eternal punishment, but the righteous into eternal life.

Human nature is so much powered by the divine nature that we cannot rush past a beggar without rushing past God himself. Every kindness shown to even the least of those around us will be remembered at the crack of doom. And of course we all fall short, but giving half a loaf is better than giving no loaf.

And that brings me to one particular and not necessarily pleasant point. One question I’ve thought about is, “If you had the chance to do it over, would you fall in love with yourself all over again?” I’ve been pretty narcissistic, and I don’t think I can even imagine what my life would be like if I were more humble. I do know that the rest of the world has seemed a lot more interesting after I started to let go of trying to constantly stand awestruck at my “inner world.” (As G.K. Chesterton said, “It takes humility to enjoy even pride.”) If there is something about human nature that is deeply connected to the divine even among the worst of us, we would perhaps do better to think of our neighbor’s genuine glory than our own. As C.S. Lewis said at the peak of, The Weight of Glory [PDF]:

It may be possible for each to think too much of his own potential glory hereafter; it is hardly possible for him to think too often or too deeply about that of his neighbor. The load, or weight, or burden of my neighbor’s glory should be laid daily on my back, a load so heavy that only humility can carry it, and the backs of the proud will be broken. It is a serious thing to live in a society of possible gods and goddesses, to remember that the most dull and uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet only, if at all, in a nightmare… There are no ordinary people. You have never talked to a mere mortal… Next to the Blessed Sacrament, your neighbor is the holiest object presented to your senses.

There’s no time like the present

We live in rough times, but Elder Thaddeus, who wrote Our Thoughts Determine Our Lives, was someone who had been repeatedly imprisoned by Nazis. He lived in rough circumstances, too, and there is some confusion implied in believing that his words flow naturally out of an unspoiled paradise and do not apply to our world with its rough realities. They do, and they are for here, and now.

I have had a lot of difficulty appreciating the here and now. This has not usually been because there is nothing to appreciate, but because I had, and still have, thoughts like the “before” of the young woman’s “before and after” scenario quoted above. I am tempted to want a different setting, and perhaps for unrelated reasons such would be beneficial. But refusing to war against others in thoughts is for here and now, for the people I am actually connected with. Our Thoughts Determine Our Lives talks about a parish priest who kept persisting in asking his bishop to send him to another parish, and the bishop, to restate more boldly, said, “You’re not unhappy because you have the wrong external settings. You’re unhappy because you have the wrong thoughts and internal state.” And the fact that the publication date of The Secret, ©2006, was when middle-class American families with Fords wanted BMW’s, not when large numbers middle-class American families are struggling to keep their houses, does not change the core issues. Elder Thaddeus’s life was still under more difficult circumstances, and we may perhaps connect Elder Thaddeus’s words (not quoted here) about spoiled children not knowing what they want and turning to dark alleys, with our going from unusually good times, historically speaking, to bearing a heavier cross. God is still with us whatever circumstances he puts us in, and his words are for us here and now, not hypothetical inhabitants of a perfect world.

In my own story, I have great hope arising from this text. I’ve had some real difficulties and I’ve warred against other people in my thoughts. Part of me wishes I had seen this text when I was twenty, but another part of me is wondering at new vistas that may be open to me if I repent of warring against my neighbor in my thoughts. I’m excited at possibilities in interviewing, job hunting, and employment beyond my current contract. I’m experiencing more zest for life than I have had in a long time.

Alice in Wonderland

Programming expert Alan Perlis said, “The best book on programming for the layman is Alice in Wonderland, but that’s because it’s the best book on anything for the layman.” And a word of caution is due here.

His Eminence KALLISTOS in The Orthodox Church wrote of Orthodoxy, “It is not something Oriental or exotic,” and I chafed at those words, but they were very wisely chosen. My parish priest commented that people drawn in by the beauty of the liturgy sometimes didn’t stick; it takes more than aesthetic pulls to stick with the liturgy, and as the priest who received me into confession said, “Orthodoxy is slog.” I chafed at that too, but he was right. Nothing is permanently exotic, not Orthodoxy, nor anything else. And in that sense, I believe my treatment thus far is misleading; whatever of the Law of Attraction (or something better) may be present, it is much less exotic than my account of it; it is here and now, perhaps slogwork, and is no more exotic than the concept of a self-fulfilling prophecy is in the West. And there is nothing tantalizing or exotic about an adult in the West seeing a self-fulfilling prophecy in a youngster’s words about homework of, “I don’t understand this, and I’m never going to get it!”

I may have read or at least skimmed through Our Thoughts Determine Our Lives before, but this time I stumbled on it, courtesy of some friends’ generosity and modest praise of the book, as treasure in a field that was completely unexpected to me. However, however much I value it, Elder Thaddeus’s basic claim is only one of many things God may say in drawing people closer to himself. This is only one of the thirty rungs of The Ladder of Divine Ascent (if even that). A great many wonderful classics do not make clear that our hostile thoughts can poison our interactions with others, and praying for others and stopping our warring thoughts can make a world of difference. This is only one flower from a field filled with many flowers.

This basic principle as I describe it sounds exotic, and that is a liability I don’t see how to iron out. Its working out is mundane, or perhaps works in the mundane until we can accept the here and now. For me, it is loving the daily grind, in which regard I am fortunate. (I have a remarkably pleasant daily grind as far as external circumstances go.) It is loving God and my neighbor and working through my work and my dealings with others, as all of Orthodoxy is.

And that has made all the difference.

SearchLog

CJSH.name/searchlog

The Searchlog Searchable Weblog

What is SearchLog? At its simplest, it is a searchable weblog with a lot of features. But if you’re only looking at SearchLog “at its simplest”, you’re missing a lot.

SearchLog is a Swiss Army Lightsaber. Where a common Swiss Army Knife has useful tools that include scissors, blades, screwdrivers, and a can opener, SearchLog is a multipurpose tool for dealing with information and ideas. Its “blades” include:

  • Something that can be as public as a weblog or as private as a diary.
  • A functional search engine over everything in the log.
  • Personal information management:
    • Address book information.
    • A task manager.
  • An interactive document repository.
  • A search engine that will highlight what you’re looking for.
  • A place to keep track of ideas.
    • A tool to search through ideas and see what’s related to what.
  • A flexible tool that lets you edit information while keeping an archive.
  • Wiki-style groupware.
  • A tool to help keep an office in touch.
  • A portal that provides an excellent starting point for the Web.

As well as these “blades”, it is designed to be “expert-friendly.” It uses usability principles to try to give the serious user maximum power for minimum effort and keep mousework to a minimum.

If you’re not sure which version to download, I suggest the highest-numbered version.

License: This project is free software, available under your choice of the Artistic, GPL, and MIT licenses. If you like this software, you are invited to consider linking to CJSHayward.com.

 

Version RedHat RPM Unix/Linux tar.gz Unix/Linux tar.bz2
1.1, development searchlog-1.0-1.i386.rpm searchlog1_1.tar.gz searchlog1_1.tar.bz2
1.0.2, development searchlog-1.0.2-1.i386.rpm searchlog1_0_2.tar.gz searchlog1_0_2.tar.bz2
1.0.1, stable searchlog-1.0.1-1.i386.rpm searchlog1_0_1.tar.gz searchlog1_0_1.tar.bz2
1.0, development searchlog-1.0-1.i386.rpm searchlog1_0.tar.gz searchlog1_0.tar.bz2
1.0 beta, development searchlog-1.0b-1.i386.rpm searchlog1_0b.tar.gz searchlog1_0b.tar.bz2

 

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