"We have created a situation where it is possible for ordinary people to casually and without malice kill innocent lives. If we return to the three ethical questions, namely how ships can avoid bumping into each other, how they can internally stay shipshape, and what destination they are meant to reach, we are seeing terrible collisions that sink ships because unrestrained and trusting use of cell phones has devastated what little was left of their being shipshape."
What do ethical and religious questions have to do with technological use? They translate more reasoned purpose into device usage, creating a dialogue that stems from Hayward's exploration of "What kind of guidance would someone like St. John Chrysostom offer in using technology, if our technology were around in his day?"
From philosophical and historical citation and reflection to guidelines for employing technology in a more positive, purposeful manner that doesn't put it in the driver's seat of decision-making, Hayward provides a thought-provoking discourse that will especially lend to book club and discussion group pursuit.
Chapters tackle everything from Internet porn to missed connections and the altered states of mind and soul created by addiction to all kinds of screens: "He asked me if I had ever observed that an hour after seeing a movie, I felt depressed. I had not made any connection of that sort, even if now it seems predictable from the pleasure-pain syndrome. Now I very rarely see movies, precisely because the special effects and other such tweaks are stronger than I am accustomed to seeing; they go like a stiff drink to the head of the teetotaler. The little pleasures of life are lost on someone used to a rising standard of special effects, and the little pleasures of life are more wholesome than special effects."
This is because he links a modern social, psychological, and spiritual issue to guidelines on how better to take charge of that technological lure that too often creates in its user an emotional and spiritual void.
These topics wind neatly into Biblical passages, analytical reflections on the Word of God, and notes and footnoted references to a wide range of religious thinking that contrasts nicely with the ethical and spiritual topics under consideration.
Hayward also adds autobiographical notes into the inspection. This personalizes his citations and the experiences of loosening technology's allure and distractions.
The result is both a how-to guide and a spiritual work of Christian Orthodoxy which holds the rare power to reach beyond Orthodox audiences alone and into the general public. This topic should hold widespread interest, and ideally will be debated and discussed among many circles.
I was given a ride recently for a hospital visit over an hour away. I thanked the friend and postulant (beginner at an Orthodox monastery). He commented that he liked being with me, because I was very calm and calming to be around. That was exquisite politeness, but it was not flattery. Another postulant, my godson, commented that he liked being around me because he hoped some of my calm would rub off. The thought occurred to me that I might write down some of what I have learned about keeping one's calm, and send a link to both postulants. As I told them, some of my calm is hard-won, and I wanted to talk about what to do that might win it.
I do not believe the Law of Attraction as formulated in New Age to be desirable, but there is a Little Law of Attraction that is worth its proverbial weight in gold. The Little Law of Attraction is that if you think thoughts of peace, you will get more and bigger thoughts of peace, and if you think thoughts of anger, you will get more and bigger thoughts of anger, and conflict with it. If we keep our mind on our circumstances, we will be dragged into a Hell on earth. If we focus on the Lord, we will have peace and a Heaven on earth. Thus I would summarize the better parts of Our Thoughts Determine Our Lives by Elder Thaddeus, which also says that we have an incredibly beautiful sensitivity to the thoughts of others, and pick up on what they are feeling. This is part of why my deep calm was calming to the others. Furthermore, even if we do not realize it, we have a choice whether to be dominated by the anger of others. My understanding, not having read the book, is that this is the same freedom discussed in Man's Search for Meaning by Viktor Frankl, and the latter may be a better starting point. We may not recognize our freedom here, and it comes in a brief window, but we have a choice. Addicts are told, "You have more power than you think," and the power can be exercised in this short window.
That choice is in continuity with nipsis or the spiritual watchfulness of the Philokalia, which on this point I would summarize as follows. If there is a spark that can become a flame in your house, you can put it out before it becomes a proper flame. If it does become a proper flame, you can put it out before it spreads with a fire extinguisher, but this is worse than just putting out the spark. If it becomes a flame that is too big to put out with a fire extinguisher, and spreads through your house, if you leave with your life you can call the fire department and you may have the flame put out then, and get insurance to help, but it is better to put it out with a fire extinguisher than wait until it is too big for a fire extinguisher. There are several ways to escape with your life, but the earlier in the process you stop it, the better, and the least harm it will cause you. If you put out what is still just a spark when it is still just a spark, the entire remainder of the damaging process of a house fire is avoided.
For an Arthurian image, be like the Fisher-King, in a boat on the waters, watching with a spear to stab fish in the water. And there is something further I would like to point out: the Fisher-King is wounded through the thighs, meaning he is wounded between the thighs, and of a damaged virility.
The biggest attack on manhood in the recent past is porn. Porn is, to quote Proverbs, "in the beginning as sweet as honey, and in the end bitter as gall and sharp as a double-edged sword." Lust is the disenchantment of the entire universe, which disenchants everything else, and then disenchants itself. The only goal of lust is more lust, and porn is nothing more than an advertisement for more porn. Furthermore, what men do after looking at porn is an ultimate exploitation of the model, using her unhappy performance just as a tool to spark... if you have this struggle, and most men today do, think about what is really going on. And lust is cruel; it generates anger whenever it is not getting a "fix", and it is a great enemy to inner peace.
I mention this point, which may seem none of my business, because really the whole Sermon on the Mount relates to calm. Lust and porn are an enemy to calm, and worth getting free of. The Sermon on the Mount does not just help us reach calm when it touches on stoic philosopher Seneca the Younger's "We suffer more in imagination than in reality," and says not to borrow trouble from tomorrow because "each day has enough trouble as its own." Trying to solve the rest of your life's problems on a day's resources is a gateway to something truly hellish, and worry does nothing but hurt us: "Do you think you can add a single hour to your life by worrying? You might as well try to worry your way into being a foot taller!"
Another point in the Sermon on the Mount has to do with love for enemies. Love for enemies was something I knew to be important growing up, but I did not really know how. My struggles with remembering wrongs others had done against me (a sin by the way—and nothing merry!), became markedly better when I was able to thank God for them. St. Silouan and the writing of St. Silouan's disciple St. Sophrony and St. Sophrony's disciple Archimandrite Zacharias were tremendously helpful in helping me let go of an onerous burden of remembering all the bad things that had happened to me. They also underscore something important: how much you love your enemies is a litmus test for how far you love God, so love for enemies is not just one issue among others. We should not be angry to those who wrong us, but love and pity them for bringing occasion for our suffering. Innocent suffering is a sharing in the sufferings of Christ, and the Sermon on the Plain bids you leap for joy when you are badly treated because of Christ. However, the principle applies to undeserved suffering.
There was a student who worked in my department's office, who talked about having butterflies in her stomach about a shortly upcoming dance performance. I gave permission to offer a word of advice, and I asked her, "Is there a person, or a place, or a memory that is pleasant to think about to you?" She said that yes, there was such a thing. I said that she had practiced and the only thing remaining was to do the performance, and I told her, "I want you to think about that until the performance." Counting your blessings, and being grateful for all that God and other people have given you, is a recipe for joy, and it was more in reach than my telling her not to worry: yes, that is what I wanted, but on her resources, how? If some of what I said above is too much for you now, it may be an easier task to be mindful of your blessings. It has been said that in prayer we should not have very good thoughts but no thoughts, but that's a more advanced lesson. Even if St. Silouan and his spiritual progeny have something better, developing gratitude is a recipe for joy, and it is something else that we can do to try to push out remembrance of wrongs others have done against us.
When I was studying theology and things were getting rough, there was a period of about two or three weeks when I was stressed to the point of uninterrupted waking nausea. Part of it was triggered by a questionable decision a doctor made with my medication, but the heart of my worry was, "Will there be a place for me?" And there has been a place: I was at my parents' house, and then now at this monastery where I am trying to grow up. I am retired on disability. Now the question may come of, "But inflation is taking off," to which I would say, "The Bible never says, 'Lack of money is the root of all evil.'" Most of the original recipients of the Sermon on the Mount was addressed to the poor and downtrodden in what would today be considered a third world economy. As the cliché goes, "I do not know what tomorrow will bring, but I know Who brings tomorrow." Possibly changes in the economy will result in, or rather trigger my death, but I have never in my life gone to bed knowing that I would wake up the following morning. I do not see my death as really negotiable, unless I live to Christ's return, and I would recall a joke where a husband and wife came to Heaven and the husband told his wife, "We could have been here several years earlier if you hadn't cooked such healthy food!" Death is not to be feared, just death outside of repentance, death outside of obedience to the Lord, and the Lord can see that there is a place to me even if I die tomorrow.
There is an old Protestant hymn that says,
Keep your eyes upon 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.
My abbot underscores a short maxim of "Never react. Never resent. Keep inner peace." The intent of this posting is not to offer something better, but to offer an aid how. And if you want low-hanging fruit, try to let go of worry and trying to solve tomorrow's problems on today's resources, and start trying to push such thoughts out of your heart by giving them competition in terms of active remembrance of every good blessing God has given you in your entire life. And maybe read e.g. God the Spiritual Father or better the whole collection in Happiness in an Age of Crisis, which includes God the Spiritual Father and several other relevant pieces.
Don't weary yourself by trying to read him cover to cover.
Instead, just wait until you are "hungry," spiritually, then read St John Chrysostom only until you are "full," and set the collection down. Digest the material, and then wait until you are "hungry" again to pick him up. And then read more, but again only until you are "full." And let the cycle repeat.
Happiness in an Age of Crisis: Ancient Wisdom from the Eastern Orthodox Church joins others in the Orthodox 'Best Works' series to provide theology readers with keys to better living in modern times. It is particularly accessible and applicable to the rigors of these COVID years.
Happiness in an Age of Crisis opens with a series of life admonitions, old and new, that conclude that "Our social program is the Trinity. The Orthodox martial art is living the Sermon on the Mount." Then it reviews some core principles of Scripture, drawing important connections between Orthodox thinkers and the interpretations of God's word that lead to better living choices.
CJS Hayward's enlightening inspections address everything from worry ("...Do not worry 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? Do you think you can add one single hour to your life by worrying? You might as well try to worry your way into being a foot taller!") to finding joy during hard times (this quote is from the Classic Orthodox Bible). Happiness in an Age of Crisis, as his other books, reflects Hayward's trademark lucid and profound depth.
Insights from the lives and choices of St. Philaret and others, examples from the Sermon on the Mount and other spiritual guidelines, and Christian reflections that encourage self-help and understanding all lend to insights and uplifting reflections that spiritual thinkers need to reflect upon.
Among the potentially large readership likely to find Happiness in an Age of Crisis an attraction, there are three major audiences for this work. First (and primary) is Eastern Orthodox in particular; the second is Christians as a whole, and third is non-Christian spirituality readers interested in what the Eastern Orthodox Church has to offer, including many types of the “not religious but spiritual” camps. It's intended to be lucid to inquirers and people interested in Eastern Orthodoxy and those wishing to better understand it, but all the more from someone who understands the tradition deeply and well.
Suitable for theology discussion groups as well as individual contemplation, Happiness in an Age of Crisis applies many principles of Christian thinking to modern controversies in a manner readily accessible to lay readers as well as scholarly audiences involved in Bible or Orthodox study.
Its words of wisdom and insight on how to handle crisis and find happiness in every circumstance of life offers important contemporary reflections that should be a part of any thinking Christian reader's collection. Its deep knowledge of a topic many people are very interested in makes it accessible to both a specific spiritual and a wider audience of lay readers across spiritual disciplines.
There was one LinkedIn conversation that was bigger than what I realized. One man asked a question of how to handle the fact that he was not in a position to advance professionally and had no meaningful freedom.
I suggested something like,
Let's look at a position where you have as little freedom as possible, and ask if there can be any meaningful freedom. You can probably think of some pretty gruesome examples; I would like to look at Nazi concentration camps and ask, "Is there any way to have real freedom in a Nazi concentration camp?"
One person who answered "Yes"to that question was Victor Frankl, Jewish psychiatrist and Nazi concentration camp survivor who wrote Man's Search for Meaning."
If you are not in a position to advance professionally and don't see yourself as having any real freedom, you are in an excellent position to profit from Man's Search for Meaning."
(I've got to read the book directly and not just be going off of other people's summaries!)
That hit a nerve, although my correspondent was in every sense gracious. I was unwittingly corresponding with the Jewish son of a Jewish survivor of Hitler's concentration camps, and seared by the stories. There was nothing academic to him in the example I chose. He was very gentle about his response, and he was appreciative at my suggestion that if he was in the position he said he was in, he had a great deal of meaningful freedom, and perhaps at my pointer to Man's Search for Meaning.
The core point attributed to Frankl is that we do not automatically go from stimulus to response; we go from stimulus to free choice to response, even if we are unaware of our birthright. Such an insight is also at the core of the Philokalia of the Niptic Fathers, with "nipsis" referring to an inner spiritual watchfulness. It is something like the core of what classical Buddhism has to offer as well. My dear Abbot condensed it to one line. He has said and underscored, "Never react. Never resent. Keep inner stillness."
Enjoying the here and now is a choice. Our surroundings may seem like something to escape, but that is a spiritual trap, the core response in the Philokalia being to just keep on praying until the "demon of noonday" has passed. It is a crushing experience, but over time we can learn to crush it.
Most of our surroundings are beautiful, but we can become immune to the beauty of a wooden floor, an off-white wall. But we can choose to be awake to this beauty to which we have fallen asleep. We can choose to be grateful, and by the way positive psychology is squarely on target that we should be grateful for. Mindfulness also helps; it used to be considered "paying attention" and part of politeness to the boomers, and we are seeking mindfulness from the East because we have rejected it in the West. But gratitude and mindfulness are both choices, as is enjoying beauty. A Russian proverb answers the questions by saying, "When is the best time to do things? Who is the most important one? What is the right thing to do?" with, "There is only one important time, and that time is now. The most important one is always the one you are with. And the most important thing is to do good for the One Who is standing at your side." Today this is recognized as profound mindfulness. It is still also manners at their best, and something that goes beyond manners.
There is also what St. John Chrysostom referred to as "healing an eye". Lust, classic Fathers say, has the characteristic of a lion who looks at a deer and sees only meat. And, perhaps I might add, meat that is rarely enough and does not engender any form of permanent satisfaction. It has been called the disenchantment of the entire universe. But a man looking at a woman has a choice to see an integral and beautiful whole: a spirit adorned with a body and a body adorned with clothing. C.S. Lewis, telling an imagined story with the saints in paradise in The Great Divorce, said,
Long after that I saw people coming to meet us. Because they were bright I saw them when they were still very distant, and at first I did not know they were people at all. Mile after mile they grew nearer. The earth shook under their tread as their strong feet sank into the wet turf. A tiny haze and a sweet smell went up where they had crushed the grass and scattered the dew. Some were naked, some robed. But the naked ones did not seem less adorned, and the robes did not disguise in those who wore them the massive grandeur of muscle and the radiant smoothness of flesh.
We are not ready for such things now and C.S. Lewis offered only an imagination. Or, if you prefer Wendy Shalit's A Return to Modesty, we can be "naked and bored." But there is great deal of benefit in seeing an integrated whole, a spirit adorned with a body and a body adorned with clothing.
More broadly though, our healed eyes can sense beauty, and in rough circumstances, bleeding and in an ER, I know one who was able to see the beauty of a hospital curtain and wait in satisfaction.
It is not easy. But counselors tell those fighting various addictions, "You have more power than you think." Nipsis or spiritual watchfulness extinguishes sparks before they become a fire. If your house is on fire you can call the fire department, and they may salvage surprisingly much. If your chair is on fire a fire extinguisher may see that a fire that started on a chair, stays only with that chair. But the best option is to stomp out the first spark before it has set the rug on fire. Or if I may take the bull by the hand to mix metaphors, don't go near the bait; just ignore it and let it pass by.
Never react. Never resent. Keep inner stillness.
Happiness in the here and now is a choice, and we have more power than most of us think. When there is a little spark, dash it against the rock. But the metaphor is strained because the best solution is not to engage it and not give it the fuel of your attention.
Happiness is also a by-product of what positive psychology calls "the meaningful life," and there are other things to being healthy in your heart of hearts and having a good condition. A healthy (such as Paleo) diet / exercise / sleep can also make a big difference. But the biggest difference is always in our heart of hearts. Part of that is that we can savor the here and now and be aware of its beauty.
Anytown, USA (DP). Placebos have a long and well-documented history of bringing hope and healing, enough so that drug companies making serious medical trials work hard to neutralize the effects that would otherwise contaminate their research findings, possibly by a fair margin.
A passionate homemaker explains.
In Lewis Caroll’s children’s books, we find a clearly articulated principle that words can do more work as long as they’re adequately compensated. ‘Vaccine’ has been cleverly redefined so that it now includes not only inoculation from a weakened or dead bacterial culture, but also an experimental genetic therapy whose long term effects are not only unknown but scarcely even guessed at. And a placebo is the kind of thing that will work almost for free.
A philosopher of science comments further.
When DDT came out, it stopped an epidemic in its tracks, and equally stopped the lingering menace of malaria that was killing more US soldiers in Vietnam than anything else. After these coups, a pesticide that is highly effective at killing insects and is still not known to cause any serious or direct harm to humans was unimpeachable as something which you could not seriously criticize in any public setting.
Peter Kreeft commented that the prophet sees through a glass, darkly, but the archivist sees through a microscope, sharply. In retrospect there was some serious “philosophical noise,” a faint societal and philosophical static, that we should have heeded but didn’t. Just a few lone naturalists noticed that the frogs in the creeks weren’t singing, and then they noticed fish kill, too, but great DDT was not the sort of thing one could fault for a problem. You could not speak ill of DDT!
Here and now we have philosophical noise at the scale of an out-of-control rock concert. It is, as chivalric literature would say, “passing strange” that FEMA so much wants to cook the books that they’re actually offering a $9,000 bribe if a death certificate says a COVID death. It is also passing illiberal that Americans who need a heart transplant are taken off the wait list entirely if they refuse to be fully injected. Or that diabetics who decline injections once presented as optional are being deprived of treatment that will prevent purely preventable amputation of their feet. Or employers mandatory vaccine requirement for remote employees who never have and never intend to set foot on an employer’s campus. Or…
Vaccines are safe, or at least that’s what it said on one propaganda sheet meant to quell public hysteria. But why then, not long after being even partially vaccinated, did I have blood clotting that would be fatal if untreated, and why did I have to be put on “the Cadillac of blood thinners” which meant that a bad cut could cause me to bleed to death and left the ER asking of my bleeding what had happened when a four by four inch gauze pad was soaked in less than an hour, with my blood dripping on the floor?
“So,” said a grassroots community organizer,
We’re beyond rock concert levels of noise. It’s a “WTF?” in 15 foot high blinking neon. But there’s something else at play. If a word can be redefined after it was taking traction that experimental and untested COVID gene therapy injections simply were not meaningfully vaccines, they decided to redefine “vaccine” to include experimental gene therapy and make “vaccine” and “vax” the word of the year.
The precedent has been set, and now we are redefining “vaccine” at a grass level to the time-tested remedy of a saline placebo: an injection along with the doctor saying “Here is an injection based on a time-tested and powerful principle. Congratulations! You are now fully vaccinated!”
An armchair historian mused:
2022, also callable as 2020 Part Deux, looks like quite a year. We’ve come a long way since The Medieval Experience: Foundations of Western Cultural Singularity developed cubism, for instance, within a generation. Now we seem to be in a Kali-yuga, and things which would have been astonishing in a generation are happening within a year, on top of a financial crisis that escapes by the year. We’ve left the comparably merry “decade from Hell” in the dust… Islamic ascendency, BLM, new installments of demographics that have to be in a politically correct picture, gay marriage, transgender in the limelight, friends forbidden physical affection such as hugs to try and fight COVID, injections, needing booster shots and being told “not to have a false sense of security” just because you’re fully vaccinated—we’ve left cubism in the dust. And in six months to a year, maybe less, people may be able to date my words closely by key new features of the future landscape cannot now even hint at. (Is the Antichrist out yet? Or are we just working on a Matrixy realization that we are “already in the Metaverse?”)
Today is kind of like you’re a little kid and you’ve been engaged in playing outside in the snow and your parents make you come in, and it stings and you don’t want to come in however much you want. You don’t realize how frozen and numb you are until you are shocked by the pain.
And all this without a discussion of whether Romans 1 applies today.
A skeptic in the crowd asked, “Do you think a simple change in words will help?” And a monastic aspirant answered:
The people in power certainly expect as much, and it bothered them that they were losing a debate about whether COVID injections really were in fact vaccines at all. But come, let us dig deeper.
The militant Rational Wiki's article on crank magnetism isn't pretty. It shows a singular lack of sympathy for fellow human beings and one gets the impression that camps the authors don't agree with are classified as cranks. For instance, its preppers link sounds like people making preparations for a political meltdown are complete crackpots for doing so. The more our present singularity unfold, the less plausible it seems to me that survivalists or preppers are complete kooks. The more things unfold, the more it looks like preppers were right the whole time.
Nonetheless, while I believe some beliefs tarred and featured in that article are right, including intelligent design (thus qualifying myself as an IDiot), and suspicion regarding how much vaccines and post-vaccine genetic therapy really help us, I was dismayed at seeing Young Earth Creationism 2.0 at an otherwise wonderful monastery where Fr. Seraphim of Plantina is held in high esteem, but entirely without the emotional toxicity I tried to document in The Seraphinians: "Blessed Seraphim Rose" and His Axe-Wielding Western Converts. These people, some of which are converts, are none the less emphatically not "Axe-Wielding," and have a profound respect for other human beings. None the less, I was sad when I realized that people living in Fr. Seraphim's wake are embracing flat-earth theory as a method of virtue signalling. (Thus, perhaps, qualifying myself as a stopped clock, allowed to be right twice a day, but the term is still extremely pejorative.)
I do not say that one should necessarily disqualify a perspective or political or religious opinion on the grounds that it is tarred as "crank." However, I regard crank theories as a liability, and the sort of thing one should prefer to avoid, and not try to seek out. Enough truth is labelled as crank that we need not scrape the barrel of theories that are labelled as "crank" that are just ridiculous. As far as flat earth theory goes, please, no. As far as the moon hoax theory goes, please, no. I do not trust the government and I can readily believe the U.S. government could and would have hoaxed a moon landing if a bona fide genuine man on the moon was not in reach or for some reason less politically expedient than going to all the trouble to make a real moon landing. I don't trust the U.S. government, but in this case I trust the U.S.S.R. government to have every technical competency and obvious vested interest to expose a hoax. It would have been a coup for them to catch the U.S. with its pants down. As things stand, no matter how mainstream belief in a moon landing hoax may presently be in Russia, the U.S.S.R.'s silence about any unmasked hoax in the U.S. praising itself for landing a man on the moon is really quite deafening.
As far as intelligent design issues go, I'm unhappy with the new Protestant Creationism, but as someone with an M.S. in math, evolutionists approaching me apologetically to try to convince me of the truth of "evolution" repel me. I use the term "evolution" in scare quotes because Darwin's theory of evolution, of a slow and gradual change over time, has not been live in the academy for ages; you're not in the conversation now unless you believe, as my University Biology teacher at IMSA said, "Evolution is like baseball. There are long periods of boredom interrupted by brief periods of intense excitement." Meaning that "evolution" is not an evolution in any older or non-biological use of the term, and "evolutionists" believe, along with old-school and new-school Protestant Creationists, that major new kinds of organisms appear abruptly and without preserved intermediate forms among the fossil record. The assertion of such evolutionists as I have encountered entails that it is statistically easy for a breeding pool to acquire and sustain a large number of beneficial mutations in a geological eyeblink, and I have met as an argument for this a claim that Indian prostitutes have evolved HIV resistance in a single generation. This is unlabelled crank theory in fifteen feet high blinking letters, but no one on the "standard model" raises a whimper about it.
And C.S. Lewis was over the time aghast about people failing to see how the assertion of evolution was self-referentially incoherent [though C.S. Lewis might not have put in these terms, it gets failing marks from the Retortion Principle. Romantic love is explained away as a biochemical state produced by evolution, but this explanation does not only neuter romantic love; the explanation explains away all explanation, including evolution. Evolution can explain why we should have good enough brains to find food, avoid being food, procreate, and other things animals with brains seem to be able to do. It does not in any sense explain, however, why we should have brains good enough to formulate a true theory of evolution. It has been suggested that there is survival value in brains that could find truths, but if that is true, very, very few people have the kind of brains that evolution selects for. (Less than 1% of people who have ever lived have ever seen a printed word, and far less than that have even had even the chance to believe Darwinian evolution. Most of them have believed that life is spiritual in some form, rather than a by-product of mindless forces that did not have any life form in mind in any sense.)
There is also the other intelligent design argument, an argument not addressing biology but physics. I've met evolutionary apologetics who denied that any information needed to be, so to speak, "injected" for the formation of new life forms. I have never met a physicist to deny the physics intelligent design claim that the physical constants have been unimaginably tightly fine-tuned just to allow our life forms to be possible. The more time has passed, the more we recognize the fine-tuning, and we have long passed the time when we realized that the fine-tuning is much more closely tailored just to allow us to exist than, for instance, shooting a particle of light from somewhere around one end of the universe and having it hit the dead center of an atom somewhere around the other side of the universe. The only other way I can state in non-technical terms how low the odds that randomly generated physical constants would let us live are to winning a fair multi-million dollar lottery prize by buying just one ticket at a time many, many times in a row. (It's almost as bad as evolving a new life form by having a breeding population acquire and sustain enough beneficial mutations to make a new life form.)
I will not shy away from truth just because it is tarred as crank. However, I would say that each crank theory you embrace, and there are some I believe you should, is a liability in dealing with people on the "standard model" and you should believe them despite the fact that they are labelled out as crank.
Virtue signalling by seeking out additional crank theories represents serious philosophical and theological confusion. Defining oneself as different by seeking out crank theories represents serious philosophical and theological confusion. Counterculture for the sake of just rebelling against the common culture represents confusion. And both crank beliefs and counterculture represent a liability: one that should not be eliminated, but perhaps treated with some economy and recognizing that you are coming across as crank if you embrace crank beliefs.
And crank beliefs that are genuinely true should be treated with mystagogy: they should not be pushed on people not dislodged from the "standard model." "I will not speak of Thy mystery to Thine enemies:" if you know a truth, and you know that another person will reject that truth if you say it, you do not say it. This is standard Orthodox mystagogy. Come Judgment Day, it will be better for that person not to be judged for hearing the truth and rejecting it: and it will be better for you, too, because you did not set that brother human being up for a greater degree of condemnation.
An adaptation of scientism's much-loved "Ockham's razor" may be helpful. Ockham's razor, "Do not needlessly multiply [explanations]," is however sharp a tool intended to create better explanations by virtue of having fewer explanations. The same might apply to using crank theories to truth and edification.
Think about it. And maybe scale back on crank theories that are inessential.
OK, so I'm a dwarf standing on giants' shoulders, but...
A life's work between two covers... er, almost a dozen pairs of covers with four to six hundred pages in between... that could nicely adorn about two feet of space on your bookshelf... a little smaller in size than the complete Calvin and Hobbes...
"Must... fight... temptation.... to read... brilliant and interesting stuff from C.J.S. Hayward.... until.... after... work!"
If you don't know me, my name is Christos Jonathan Seth Hayward, which I usually abbreviate "C.J.S. Hayward."
But my name has to my surprise trilettered on Facebook to "CSH," for "C.S. Hayward". As in, the natural successor to C.S. Lewis. I take that as a big compliment.
I'm an Eastern Orthodox author, who grew up reading C.S. Lewis, and has read almost everything he wrote, including some of those reviewed in C.S. Lewis: The Neglected Works, but have written many different things in many styles. Readers have written things about parts of the the colllection like (J. Morovich):
A collection of joyful, challenging, insightful, intelligent, mirthful and jarring essays written by an Eastern Orthodox author who is much too wise for his years.
and (D. Donovan):
Each piece is a delight: partially because each 'speaks' using a different voice and partly because a diversity of topics and cross-connections between theology and everyday living makes the entire collection a delight to read, packed with unexpected twists, turns, and everyday challenges.
And all this for some of this collection.
These pieces are a joy to read, and a gateway to help you enter a larger world, and open up doors that you never dreamed were there to open. Want to really see how "There are more things in Heaven and earth than are dreamed of in your philosophy?" Read these.
The one single work I would recommend most by far, and has been strongly recommended by others, is The Consolation of Theology. It is based on a classic The Consolation of Philosophy, and it is meant to give consolation, joy, strength, insights and things that are beyond mere insight. In a pandemic, a collapsing economy, and times when grandmas are buying shotguns, and perhaps other things in the pipeline, happiness is possible, in our reach, and it is real.
My story includes Protestant origins and a progressive discovery of Orthodox Christianity. Because this is a collection of the Good, the Bad, and the Ugly, I have set the works I would particularly recommend in bold in the Table of Contents.
I've also dropped the specified price per volume from $29.99 to $19.99.
(Please note: In the past, a bug prevented an avid reader furious he couldn't read more than the first half of the Kindle edition. The Kindle edition has one review at one star, from someone who read the first half of the book and was infuriated he couldn't read further. I've since fixed that bug, but the review is live and probably deterring people from purchasing. I can and do write well-received titles.)
I'd also like to make available downloads for cheap or for free, but I have a reason for posting this now. I want to keep my website, which has been online since the end of the 20th century, alive for however long I really can, but there are some things I can't control and I am getting ready, I hope, to visit a monastery. What comes of that I don't know, but I'd really like for you to own my books in paper. And I'm not sure how long it will be until Amazon makes a decision that will render my works no longer available. However, as a complement to the availability of paper books, I have available:
(One note:) I had hoped to make a free download available in Kindle and ePub, as well as an option of spending a few dollars on Amazon. However, one of the latest additions reads:
How do I love thee?
Let me count the ways. integer overflow error at 0x0
And when I tried to convert the text to an ePub to distribute freely, the conversion software errored out saying it had reached maximum recursion depth.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
One priest I know, former Evangelical Orthodox, said that a youth in the parish had asked him for a pastoral reference. When the priest got the form, it asked, "To your knowledge, has this person received Christ as his or her Lord and Savior?"
The priest said that what he wanted to write was, "Yes, almost every single Sunday!"
Protestant converts to Orthodoxy can take some things to excess, and The Protestant Phenotype tells of problems with converts I've never seen in other Orthodox. However, it is sad if tithing is only really done by Orthodox who were Protestant and when they were Protestant they recognized and practiced the Biblical necessity of tithing.
A financial advisor said, "I have never seen a person driven to financial ruin by tithing." Neither have I.
One question which is asked is, "What do we get if we tithe?"
My answer to that question is as follows:
Every good thing you have was given to you from God. Your money, your possessions, your friends and family, the saints and angels' care for you from Heaven, your life, God himself is in your life because of God's generosity. And God does not owe you any of this.
And this generous God who has given you so much, said (Mal 3:10, Classic Orthodox Bible), "Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.")
Proverbs says a lot about money, and in it is the promise, Proverbs 19:17, "He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again." And this comes from the same source as tithing.
To thee, O camel who passed through the eye of the needle, we offer thanks and praise: for thou gavest of thy wealth to the poor, as an offering to Christ. Christ God received thy gift as a loan, repaying thee exorbitantly, in this transient life and in Heaven. Rejoice, O flowing fountain of Heaven’s treasures! (Repeated thrice.)
Giving to the Lord and the poor is something we owe... but God does not receive any of our gifts. He receives them all as loans, to be repaid at heavy interest.
Besides the fact that giving feels wonderful, it builds us a character of bubbling up generosity, like a fountain, a fruit of the Spirit, that is the very opposite of a tight fist. God wants you to live his own overflowing and abundant life. You get a character that is healthier and experience more of the abundance of Heaven itself.
And what may come with all that is that tithing may transform you into eternal life, where God himself repays you for all eternity with riches we cannot even imagine on earth.
Incidentally, this is the one point in Scripture where we are all called to put God to the test. The general rule is not to tempt God. And here we are not merely permitted but abundantly invited to tempt the Lord and find in it an occasion where God will give you good things you cannot even imagine now.
Ten percent is a baseline; God never remains in debt if you give him more, and if you give more than 10% you are entering a blessing.
But I do not want to go into that here.
God has given, and continues to give, everything we have. If we salute God with our tithes, his every blessing is on the 90% we keep.
Tithing is too good a treasure to only leave for converts.
Don't miss out on the blessings of tithing!
And if you're really not used to it, try this. Start giving just 1% of your income with your parish. Then, with each fast, increase it a little more, maybe another 1%, until you reach 10%. It's easier than you think.