A Few Possible Critiques of the Nature Connection Movement

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The importance of standard critiques

I remember one ethics class where I commented with deliberate wary tentativeness, “One comment that has been made about the atom bomb is that it didn’t just save lots and lots and lots of American lives, it also saved lots and lots and lots of Japanese lives,” and then added something very important: “…but I don’t know what the standard critiques of this claim are,” bracketing that claim in a considerable degree of unknowing. And I was not surprised, nor did I argue, when a later resource in the course had someone comment in reference to just war, “The claim is not, ‘If we do not do this, this is what they will do,’ but ‘If we do not do this, this is what we will do.'” I have heard some people point out that American politicians had campaigned on a platform of unconditional surrender by the Japanese, but this assertion is a detail of American culture and an irrelevancy if you are going to claim to be within just war theory. (Another unintelligible point on just war terms is the choice to make civilian cities the ground zero of an experiment.) “We campaigned for unconditional surrender” is not a consideration that factors into the principles of just war. Neither jus ad bellum nor jus in bello explains why it is justifiable to reject any surrender short of an unconditional surrender, a condition tantamount to letting infidel trample on the holy city. I do not know what the terms are on which the Japanese emperor sued for peace before the use of the atom bomb, but he did sue for peace before we dropped the bomb, and the burden of proof falls on people who assert it was a matter of just war to detonate nuclear weapons in a push for unconditional surrender rather than try to work with the Japanese emperor for terms of peace, perhaps not all those originally proposed by the emperor, that would deal with the threat but not insist on unconditional surrender and consent to let the infidel trample on the holy city as much as they saw fit.

(It might also be commented that Albert Einstein asked that his theory be used to develop nuclear weapons to stop Hitler, and he was horrified that his work was used against the Japanese, which he did not consider to be picking on someone our own size: “Should I have known, I would have become a watchmaker.” But, culturally speaking, once we started to develop nuclear weapons there was essentially no way culturally we were not going to use them, and if we did not have nuclear weapons available in time to use them against the Nazis, Japan was next in succession.)

My reason for mentioning this is that I added an important qualifier: “but I don’t know what the standard critiques of this claim are.” These are not weasel words. I am no fan of weasel words nor slippery rhetoric: see a dissertation focused on slippery rhetoric. But in a very real sense, what I was saying was that I didn’t understand the right import of the assertion (that nuclear weapons were mercifully quick, and had a far lower body count compared to the anticipated bloodshed of a land invasion where women and schoolchildren were doing combat drills and preparing in every way for a fight to the death), because I didn’t have a situated understanding, in particular knowing what lines of standard critique would be. (I have not heard anyone deny that assertion; the critique I saw essentially said, “No contest that it would be less bloody, but you are using the wrong standard and here is why.”) More broadly, understanding an assertion in the Great Conversation is incomplete if you do not grasp how it is situated in the Conversation, and part of that is understanding standard critiques.

Two senses of nature connection

I did a search for “nature connection critiques” on Google and DuckDuckGo, and Google got very quickly into academic articles having those three keywords but no connection to the nature connection movement, and DuckDuckGo gave nature connection pages without any critiques I could discern.

So I may be blazing a bit of a trail here in trying to situate nature connection.

I would like to begin by making a distinction between two significantly different senses of “nature connection.”

The first sense is an engagement with nature across many times and places, usually without any sense of nature connection in the second sense.

The second sense is an engagement with the nature connection movement’s tools, core routines, etc. The distinction between these is the difference between a general first category and a specific second type. The concerns I raise here mostly regard the second specific type.

I desire greater connection in the first sense, and it is one of the things I hope for in Orthodox monasticism, an arena that normally exposes one to nature a great deal and reaches further. (Perhaps I should say a third and other specific type centered on such things as virtue.)

A glimpse into a larger pattern

One place to start is Coyote the Trickster. Coyote is described in the pages of Coyote’s Guide to Connecting with Nature, or at least what he does is described, and I’m not sure how to pin Coyote down (if he even should be pinned down). Is he only an animal as materialist science would understand an animal? That one possibility is the one I would be quickest to reject. Perhaps a coyote, the animal, is special, but what is Coyote? A spirit? A god? An archetype? A familiar? A patron saint? A Platonic Idea? An astrological sign? A totem? One god who is part of a henotheist God or Greatest Spirit in vaguely Hindu fashion?

I think that all of the possibilities above are at least illustrative, but this choice of the coyote writ large is perhaps not best for Christians, and not just because Coyote is coyote writ large. The text asserts Jesus and Buddha represent the Trickster; Jesus the trickster is illustrated by the cleansing of the Temple. Now it would perhaps be unfair to ask the work to do serious Biblical exegesis, but the cleansing of the Temple was one of the least prank-like actions he took. He wasn’t manipulating people; he was deeply offended by irreverent use of the Temple and drove people and animals out without the faintest mercurial intent. Not to say that there is nothing like the trickster in Christ; the story of Christ and St. Photini (“the Woman at the Well”) has St. Photini enlisting Christ’s help in fleeing from her shame, and Christ opening things up until she has been pulled through her shame and runs with no further shame saying, “See a man who told me everything I ever did! Could this be the Christ?” Christ was mercurial enough that if you tried to catch Christ the Word in some trap of words, you always, always lose. And, perhaps, it is an exegesis of Christ that Orthodoxy has what are called holy fools. But the use of the cleansing of the Temple gives a sense that the text has been conscripted to fit the Trickster archetype. (For that matter, the story of Buddha has his father trying very hard to ensure that he would be a political leader, and he chose instead to go on a quest and found a religion. Perhaps in the cornucopia of Mahayana Buddhism we have Zen masters who may use trickery to teach, but I do not see that Buddha was being a Trickster to choose a divergent career path from what his father wanted.)

And I was trying to think of a good way to present a companion aspect, and I’m not sure I’ve found one. When I was in middle school, one Social Studies question was, if we had lived in the 19th century, we would have braved the hardships to settle the West. And I, little schoolboy that I was, said that the question was irrelevant because the West was already settled by people who had a right not to be killed. My teacher didn’t like that and tried to push me to answer the question on the terms that it was posed, and none of my classmates said anything like that. But to Native Americans, apart from Guns, Germs, and Steel concerns about Europeans carrying diseases Native America had no defenses for, how should Christianity be seen? It was the religion of white Americans who disregarded as basic interests among the Native Americans as life and not being subjected to needless and major suffering, and so it is not a surprise that my brother, a historical re-enactor, talked about one re-enacting group who re-enacted a first contact between white and Native American and who were explicitly Christian, calling themselves The King’s Regiment or the like, and were distinguished for all other re-enactors in that they did not engage in native American spirituality which was understandably laced with something anti-Christian.

Nothing I have listened or read from the nature connection movement is explicitly or directly anti-Christian. Critique may be implied in assertions that reject Christian practice, however nothing I have seen appears to be there for the purpose of facilitating attack on Christianity. However, nature connection is largely grounded in Native American figures, and even if nature connection is mostly secularized, people who dig into nature connection roots beyond nature connection will sooner or sooner run into this. We have, perhaps well outside of Native American culture, seen T-shirts saying:

Homeland Security: Fighting Terrorism Since 1492.

But there is something profoundly important besides the humor. As I explained it to a friend at church, if we dug into the Book of Grudges we could probably find that far enough back, his ancestors did nasty things to my ancestors, and far enough back my ancestors did nasty things to his ancestors, but the only things he had needed to forgive me were things I had done personally. That’s not how all cultures work, and that’s not how most or all of the Native American cultures work. The Problem, as seen in Native American cultures, is not just that reservations have 35% unemployment. The Problem is that living conditions in today’s reservations are one link in a continuous chain of maltreatment that is the same thing as the Indian Removal Act and every other form of terrorism since 1492.

I don’t blame Native Americans for this. And I’d be very wary of claiming a teachable moment to impress on these people that Eastern Orthodoxy is not the Christianity of the settlers and it is the #1 religion among indigenous peoples in Alaska, and that my archbishop’s patron saint is one of the patron saints of our land, an Aleut martyr killed by the Jesuits. (N.B. I know a man whose academic career was ended by today’s Jesuits in a singularly unfortunate fashion.) But there are elements in Native American nature connection that conflict with Christianity, and others who dabble in Native American spirituality may dabble in something anti-Christian.

I might also point out that I have looked through wildernessawareness.org and 8shields.org and none of the bios I found let me discern a self-identified Christian of any stripe. I expect that at least a few of the members self-identify as Christian, but if nature connection is just for human beings, and you’re not trying to call people out of Christianity, not having Christians represented is kind of a gap.

A body without a head

The nature connection movement does much of the job of a religion: it does the work of peacemaking without invoking the Price of Peace, its practitioners engage in culture repair without exploring the cultic element of worship, and more broadly it treats what it means to be human without addressing created man as made in the image of God. Possibly there is a failure of complete secularity in pursuing “sacred fires;” I am not completely sure I understand what the word “sacred” means but it is culturally important and best started with a bowdrill or other ancient means. However, I find it difficult to construe the term “sacred fires” as it is used while neutering the term “sacred” to mean something secular.

I might comment in regards to secularity: secularity didn’t arise in Western history because of atheists crying for the Church’s blood; it arose when Western Christianity fragmented and each community treated others as infidel. It arose out of really nasty religious wars as a voice saying, “Can’t we all just get along?” and I call the nature connection movement “secular” as a recognition that it is intended to be appropriate to everyone. I have yet to detect a derisive word from a nature connection leader towards any religious community or tradition. However, this choice of common ground has an anemic dimension, something to do some of the work of a religion, but in a secular way, which psychology does on a larger scale. Orthodox would see this as a body needing a head, and wonderfully animated if we receive it.

Closing words

The final critique I would give, with a challenge, is this: nature connection, as it is pursued, is a body without a head that only becomes richer and deeper if it has a head. I would challenge you to read my book The Best of Jonathan’s Corner, or for a better text, take a rebel author who works in caricatures, who decries Western music and blared Wagner’s opera (“Wagner,” as in, “Wagner’s opera is not as bad as it sounds”), and wrote, The Rape of Man and Nature, and see rebellion against all things Western done right!

Furthermore, these words are not meant to dismiss nature connection in either sense. They are written to family, not meant as taking no prisoners. Much of what is delivered in Native Eyes is an approach to core routines, and core routines are about equally foundational to Orthodoxy. It’s nice to see discussion of engaging in core routines. And it’s nice to see agape or love (or as nature connection has called it, “connection”) in reference to nature. A Christian could summarize ethics as saying we should love God with our whole being, love our neighbor as ourselves, and love nature as our kingdom. Furthermore, if you read closely, you may see that I don’t find any critique of nature connection in the broader and more generic sense. I may question Coyote as totem, and I would gently note that my brother with the “What Would Loki Do?” T-shirt says for that trickster that the line between “Ha ha, fooled you!” and “Ha ha, killed you!” is a remarkably fine line. But I do not see a trickster edge as necessary for nature connection in the first, broader sense. Certainly it is not a necessity for nature connection in Orthodox monasticism, where animals cease being afraid of monks and cease to harm them.

Furthermore, the perceptive reader may note that none of my critique really affects nature connection in the broader sense. Historically, it is a rule in ethics that you don’t forbid what isn’t happening. The New Testament was written in an agrarian society where a large amount of nature connection was assumed. A parable takes its literal sense from a Sower sowing seed; Christ says that he is the Vine and his Father is the Vinedresser, and perhaps no one felt a need to explain something a friend pointed out, that you have to love a vine to prune it well. There were some moral failures common to ancient times and our own; the older Ten Commandments remain relevant. But the fact that the New Testament never condemns disengaging from awareness with nature in favor of an inanimate thing: this does not necessarily prove that the New Testament authors would make such condemnations if faced by today’s issues, but it also doesn’t make silence mean that there is no nature connection implied in the New Testament. The evidence concerning “nature deficit disorder” suggests to the person interested in ascesis that the harm caused by a lack of engagement with nature is a failure with a moral dimension. Furthermore, as has been pointed out, “Silence does not equal contempt.” In the Christian tradition, you have homilies for some religious feast which never mention the occasion for the feast. And this is true for questions that had been explicitly raised and addressed.

The human race is built on a hunter-gatherer chassis. The human race is built on a hunter-gatherer chassis, and we ignore this to our peril. The core insight to the Paleo diet is that the human organism works best on the kind of foods available to a hunter-gatherer, even if it takes extra effort to eat that way instead of MacDonald’s and Cheetos, and also that it is highly desirable to approximate hunter-gatherer exercise. The nature connection movement says that we need more than food and exercise, and as much as doctors may prescribe vitamin D for people who don’t get enough sunlight to synthesize the vitamin the natural way, we need to take added effort to consume vitamin N, Nature, even or especially if it takes going out of our way. There may be a Standard Social Sciences Model which asserts that human nature is infinitely malleable, but it is not, and we can still be biologically alive while living in a way that humans aren’t made to function.

There is an insistence among some that “Biology is not destiny.” Maybe, but biology is destiny to those heedless of the chassis we are running on. The less than ten thousand years of civilization (without which written history is possible) represent an eyeblink next to the four hundred thousand years we’ve had Homo sapiens sapiens and perhaps two million of some form of humans: written history represents less than 2% of the time we have existed as humans, with no significant evolution represented. Freedom, such as is available, recognized is as hunter-gatherers. And this may be a point where the nature connection movement deeply informs the conversation.

The nature connection movement is a voice worth listening to, and I hope these words can help it contribute to the conversation.

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Ask for the Ancient Ways

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Readers familiar with my site might have read Exotic Golden Ages and Restoring Harmony with Nature: Anatomy of a Passion, which complains about attempts to resurrect the glory of ages past (and willing, to do so, break from a nearer past), such as the Renaissance, Reformation, Enlightenment, Vatican II’s ressourcement and aggiornamiento, and perhaps I should have included neo-Paganism, on the assertion that they bring a decisive break with the recent past and ultimately from the older past they seek to resurrect as well. So what is my point about asking for the ancient ways now?

Simply this: the cyber-quarantine for Coronavirus has brought us to a newer and virtual way of doing things, and however much we may long for the real thing in the moment, they are in some cases convenient, above and beyond a field training exercise for the next level of virtual living.

When we can, we would do well to resume what we were doing, in for instance meeting with people face-to-face and perhaps driving to do so. I applaud Civil War re-enacting, not specifically as a means of resurrecting something long past, but because it is a kind of face-to-face meeting (and community!) that has been part of our present and that we would do well to resume. And participate in church life as you are able, and the door remains open. I am not at all impressed that my own governor has decided to keep churches closed, but in Orthodoxy there is a very simple rule: in matters pertaining to the Church, obey your bishop first and Caesar second. That is all. (I do not know other bishops’ positions to comment on them, nor perhaps should I comment on them). My own archbishop has said to obey the law and work within the quarantine, which has now included having online services and allow one person at a time to enter the cathedral building to receive communion. It is a hardship, perhaps, but the Orthodox position is very simple.

There is something ancient and beautiful in a real (not virtual) hug, a picnic on the lawn, seeing your co-workers face-to-face (some places are discovering remote work now, which gives people a private office such as has been banished from mainstream businesses, first for cubicles and then for open plan offices, and discovering that employees work remarkably better when they can hear themselves think, but this is a separate issue). In the “Old Technologies” section of The Luddite’s Guide to Technology, I wrote:

There is a Foxtrot cartoon where the mother is standing outside with Jason and saying something like, “This is how you throw a frisbee.”—”This is how you play catch.”—”This is how you play tennis.” And Jason answers, “Enough with the historical re-enactments. I want to play some games!” (And there is another time when he and Marcus had been thrown out of the house and were looking at a frisbee and saying, “This is a scratch on the Linux RAID drive.”)

I remember one time when I was visiting a friend, and his son and two best friends were holding close to each other and each playing a video game on a portable device. I’m not going to endorse video games, but I will comment that three little boys were having fun together face-to-face, and if they were all playing video games, they were still playing them face-to-face, friends like in time immemorial.

So some of the things we can do when the quarantine is relaxed (or lifted) include ordering a paper book from Amazon, reading it outside and putting it on a bookshelf and taking care of it so it is available afterwards, or driving to a new restaurant via GPS to have a meal together, or just go to church, or spending some days in the office face-to-face to maintain social connection with your co-workers. Note that I am commenting less on using or not using new technologies (but really it is also possible to do purely older things like take a stack of blank sheets of paper and hold a physical brainstorm about how to make paper airplanes, or origami—which I mention not because it is of Asian origins but because it is a recognized thing in my time and place). Or build something with Legos, old or new (I might comment that the decidedly new-school Lego Mindstorms robots offer a whole new dimension for creativity). What all of these share is that they are sharing something classic and organic, regardless of how much (or little) they use technology. Churches may have signs saying, “Cellphones that go off in the service will be dunked in holy water,” but while some avoid or minimize digital technology usage while fasting for the Eucharist, there is presently little policing of cellphone usage in getting to the church.

We have one more doors open, doors to something unclean. Perhaps now there is not legitimate choice, and if our bishops say “Obey the quarantine” we should obey the law. Those inclined to increasingly virtual life have had a good practice at handling things virtually, and so have those not so inclined. And there is something practically good, if not always in trying to recover long-lost glory, at very least at continuing in living traditions we know how to do, and to be able to get up from the new normal, get off our back ends, and reclaim ancient and still living glory that remains open to all of us, even if it turns out to be surprisingly more convenient not to drive (another technology) and meet people face-to-face.

For what it’s worth…

The 𝑺𝒊𝒍𝒊𝒄𝒐𝒏 Rule

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I have stated, in The Luddite’s Guide to Technology, a lot of theory and analysis, and I would like now to give some of what I practice myself.

Taking a second look at asking, “What would Jesus do?”

I looked down on the “What would Jesus do?” fad when it was hot, and I have never had nor wanted a pair of W.W.J.D. Christian socks; for that matter, I have never asked that question. However, now much later, I wish to offer a word in its defense.

The Golden Rule, “Do unto others as you would have them do unto you,” is not just a directive from the Bible; most or all world religions at least touch on it. And it is ethically very interesting in that is a simple and short ethical directive that sheds quite a lot of light over a very broad collection of situations. That’s a feat. Furthermore, it is also a feat represented by W.W.J.D. If you read the Bible regularly at all, the question “What would Jesus do?” brings clarity to many situations.

And I would like to provide another rule.

The Silicon Rule

The Silicon Rule, as I propose it, is a rule for guiding technology choices:

What do Silicon Valley technology executives choose for their children?

Now “What would Jesus do?” is only meaningful if you have some picture of what Jesus was like, and “What do Silicon Valley technology executives choose for their children?” may surprise you, although a search for “humane tech” might hit paydirt.

Jean-Claude Larchet, towards the end of his must-read The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul talks about a fashionable private school and quotes glimpses of the private lives offered to children of Silicon Valley technology executives in Steve Bilton’s summary:

The Waldorf School of the Peninsula, in the heart of Silicon Valley, is rare in that it is not connected [to the Internet]. Three quarters of the pupils are children whose parents work in the area, with Google, Apple, Yahoo, or Hewlett-Packard. These people who work to develop the digital economy and propagate it into every level of society are especially glad that in this school, their offspring are completely sheltered from computers, tablets, and smartphones right up till eighth grade.


“So, your kids must love the iPad?” I asked Mr. Jobs […]. The company’s first tablet was just hitting the shelves. “They haven’t used it,” he told me. “We limit how much technology our kids use at home.”…

Evan Williams, a founder of Blogger, Twitter and Medium, and his wife, Sara Williams, said that in lieu of iPads, their two young boys have hundreds of books (yes, physical ones) that they can pick up and read any time.

So how do tech moms and dads determine the proper boundary for their children? In general, it is set by age.

Children under 10 seem to be most susceptible to becoming addicted, so these parents draw the line at not allowing any gadgets during the week. On weekends, there are limits of 30 minutes to 2 hours on iPad and smart-phone use. And 10- to 14-year-olds are allowed to use computers on school nights, but only for homework.

“We have a strict no screen time during the week rule for our kids,” said Lesley Gold, founder and chief executive of the SutherlandGold Group, a tech media relations and analytics company. “But you have to make allowances as they get older and need a computer for school.”

Some parents also forbid teenagers from using social networks, except for services like Snapchat, which deletes messages after they have been sent. This way they don’t have to worry about saying something online that will haunt them later in life, one executive told me.

Although some non-tech parents I know give smartphones to children as young as 8, many who work in tech wait until their child is 14. While these teenagers can make calls and text, they are not given a data plan until 16. But there is one rule that is universal among the tech parents I polled.

“This is rule No. 1: There are no screens in the bedroom: There are no screens in the bedroom. Period. Ever,” Mr. Anderson said. […]

I never asked Mr. Jobs what his children did instead of using the gadgets he built, so I reached out to Walter Isaacson, the author of “Steve Jobs,” who spent a lot of time at their home.

“Every evening Steve made a point of having dinner at the big long table in their kitchen, discussing books and history and a variety of these things,” he said. “No one ever seemed to pull out an iPad or computer. The kids did not seem addicted at all to devices.”

Examples could easily be multiplied, even if one is only quoting Larchet. This is, quite briefly, what Silicon Valley technology executives want for their children.

My own working model

I remember, on environmental issues, someone talking softly about how “subdue the earth” in Genesis 1 originally meant a very gentle mastery. That was everything I wanted to believe, and I’d still like it to be true, but it has been said that the Hebrew has the force of, “trample it under foot!” In the Orthodox Church’s Greek Bible, the word here translated as “subdue,” κατακ&upsilonριω (katakurio) is the same verb that in the New Testament for how Orthodox leaders are not to relate to the rank and file, and can be translated “lord it over.” κυριοσ (kurios) is the basic word for “lord,” and the prefix κατα (kata) in at least some places gives the word significantly more force.

Should we lord it over the earth? That’s one thing I think we have done disproportionately well. However, I bring this up for a reason. I believe we can, should, and perhaps need to lord it over technology, and the basis for our interactions, above the assumed life in the Church and frequent reception of sacraments, is the bedrock to how we should relate to technology. We should reject most use of technology along marketing positions. Possibly I will be under the authority of an abbot and be directed not to engage in electronic communication at all. For now, I have the usual technologies, apart from any working smartwatch.

One way I have tried to explain my basic attitude is as follows. Most of us, most of the time, should not be calling 911. And my understanding is that you can get in trouble with the law without having what the law considers appropriate justification; you don’t call 911 because you’re bored and you want someone to talk to. However, the single most important number you can call is 911; if you are in a medical emergency or some other major problem, being able to call 911 can be a matter of life and death.

My prescription is, in caricature, carry a smartphone but only use it when you need to call 911.

Apart from the smartphone, I try to avoid TV, movies, radio and so on. Michael in Stranger in a Strange Land said that he had questions about what he saw on the “g**d**-noisy-box”, and I really don’t think I’m losing out by not being involved in them. Television has over the years grown a heavy dose of MSG; watching even a clean movie hits me like a stiff drink. Silence is something precious, and it has been called the language of the world to come.

On my smartphone, I’ve watched maybe a couple of dozen movies and have nothing loaded for it as an iPod. I have no games, or at least none for my own use, nor amusement apps. Its use is governed by silence, which means in large measure that it is used for logistic purposes and not used when I do not have a logistical reason to use it. I only really use part or what appears on my home screen: Gmail, Calendar, Camera, Maps, Weather, Notes, App Store, Settings, Termius (software for IT workers), GasBuddy, PNC, Kindle, Flashlight, Pedometer, Libby, Translate, FluentU (for language learning), DuckDuckGo (a privacy-enhanced web browser), Phone, mSecure (a password manager), and Text. And of those, I do not really use Camera, Weather, Notes, or Kindle.

This may sound very ascetic, but it is a spiritual equivalent of good physical health. Jerry Mander’s Four Arguments for the ELIMINATION of Television looks about artificial unusuality, about how we connect with the kind of stimulation we receive, and how children not stimulated by television can be stimulated by the natural world. My seemingly austere use of my phone gives me luxuries that would have been unimaginable to Emperors and Popes in the ancient and medieval times. Even in the nineteenth century people were pushing the envelope on keeping toilets from smelling nasty.

One area where I am learning now is to avoid making fake or ersatz connections by computer or phone. I use Facebook and Twitter to announce new postings; arguably I shouldn’t do even that. They are an arena for idle talking, and for fake friendship. Larchet’s term for a person hollowed out by technology is Homo connecticus, Man the Connected. There are numerous ways to be connected, all the time, in a way that is simply not helpful, and in fact an intravenous drip of noise. If I do not have an active conversation, I check my email by default about once an hour; though this might not be a good idea, I have turned off all sound notifications for text messages. In previous years, I had gone on “net.vacations” and avoided computers and electronic communication for a few days; more recently I have sometimes kept my phone on a permanent “Do not disturb.” As far as my social life, I meet people (and cats) face-to-face when I can.

I also almost categorically try to avoid exposure to advertising, almost as if it were porn; both are intended to stimulate unhelpful desire. I tend to be a lot less likely to covet something and spend tight money on things I don’t need. And really, if I need something only after an advertiser paints ownership beautifully, chances are some

All of this is how, in the concrete, I have tried to trample technology underfoot, and really trample its marketing proposition. This is something of a countercultural use, but it works remarkably well, and if you can rein in yourself, it won’t suck out so much of your blood.

What is the advantage of having a phone then? Wouldn’t it be simpler to not own one? I personally think there is much to commend about not owning a smartphone, but it is a socially mandated technology. You should be able to get along well enough to have a paper planner and pad and a standalone GPS to navigate by, but this is how to skim the cream off of technology and not hurt yourself with its murkier depths.

All of this may sound excessively ascetic, or a feat that it isn’t. Feel free to chalk it up to eccentricity or introversion. However, I would point out that the conversations in Silicon Valley technology executive’s houses are quiet lively. For example, here are ten things you might do, or start doing.

  1. Read a book by yourself.

  2. Read a book and discuss it together.

  3. Take up a new hobby, like woodworking. You can make a lot of interesting things woodworking.

  4. Go to an Orthodox church. After that, take a breather and go to a museum or a library.

  5. Pick one topic and research it as far as you can in a fixed number of days. Share with others what you learned.

  6. Buy a pair of binoculars and take up bird watching. Please note that local conservation society members, park districts, possibly libraries, and so on may have excellent advice on how to get involved.

  7. Spend an hour in silence and just sit, just unwind.

  8. Use older technologies and practices. Drive to visit someone instead of calling. Call instead of texting. Watch old 1950’s movies that are at an F on special effects but an A on plot and storytelling. Go outside and play catch with a ball or frisbee.

  9. Take a walk or a hike, or fish up a bicycle and take bike rides for fun.

  10. Have a conversation about everything and nothing.

And trample technologies underfoot as much as it takes to have a life.

How to get there

What I have listed above is more a destination than a means how. As far as how goes, the basic method is to start whittling away at your consumption of noise bit by bit. If you watch television, you might decide in advance what you want to watch, and stick to only shows you’ve picked out. After that, vote one show per week off the island (maybe one show per month would stick better), until there is only one show, and then cut into the days you watch it. That is much more effective than through sheer force of will to stop watching together until you binge and decide you can’t live without it. And the same principle applies with other things.

An Orthodox priest can be very good at helping you taper down and stop activities, and another perspective can really help. If you want to stick with a book, Tito Collander’s The Way of the Ascetics: The Ancient Tradition of Inner and Spiritual Growth displays the discipline well. However, a real, live encounter with an Orthodox priest gives a valuable second set of eyes, and making the pilgrimage and overcoming a bit of shyness are two good things you should want to have.

One P.S. about motivation

My main motivation in writing this is for you and your spiritual health. Now it might also be good for your body to stop vegetating with your smartphone and start doing things, and it might also be beneficial for the environment in that it encourages a much lighter step in consumption.

Would you take one small step, for yourself?

Read more of The Luddite’s Guide to Technology on Amazon!

Technology, the Temptation of Magic, and Me: “S̶u̶f̶f̶i̶c̶i̶e̶n̶t̶l̶y̶ ̶u̶n̶d̶o̶c̶u̶m̶e̶n̶t̶e̶d̶ ̶c̶o̶d̶e̶ Sufficiently advanced technology is indistinguishable from magic…”

Cover for The Luddite's Guide to Technology

(To the pedantic, “Technology, magic, and I.”)

Merlin and me

I met with dismay upon rereading Mirandola’s Renaissance Oration on the Dignity of Man. The first 80% or so of the text contains bits that sound Orthodox, and much of the text sounds Christian if you aren’t really paying attention. But the last 20% of the text is a hymn to the glory of magic, and while there exists a “goetia” that brings one into contact with demonic forces and of course we should steer clear of that and not touch it with a nine foot Serb ten foot pole, there is also another magic that is perhaps the noblest endeavor we can pursue.

My shock was not in particular at Mirandola’s endorsement of occult endeavor. It was rather recognizing a point of failure in C.S. Lewis. I had recognized what looks like a source, possibly one of many Renaissance mages’ sources, of the words in C.S. Lewis That Hideous Strength:

Dimble and [the Director] and the Dennistons shared between them a knowledge of Arthurian Britain which orthodox scholarship will probably not reach for some centuries…

What exactly [Merlin] had done [in Bragdon wood] they did not know; but they had all, by various routes, come too far either to consider his art mere legend and imposture, or to equate it exactly with what the Renaissance called Magic. Dimble even maintained that a good critic, by his sensibility alone, could detect the difference between the traces which the two things had left on literature. “What common measure is there,” he would ask, “between ceremonial occultists like Faustus and Prospero and Archimago with their midnight studies, their attendant fiends or elementals, and a figure like Merlin who seems to produce his results simply by being Merlin?” And Ransom agreed. He thought that Merlin’s art was the last survival of something older and different—something brought to Western Europe after tha fall of Numinor and going back to an era in which the general relations of mind and matter on this planet had been other than those we know. It had probably differed from Renaissance Magic profoundly. It had possibly (though this is doubtful) been less guilty: it had certainly been more effective. For Paracelsus and Agrippa and the rest had achieved little or nothing: Bacon himself—no enemy to magic except on this account—reported that the magicians “attained not to greatness and certainty of works.” The whole Renaissance outburst of forbidden arts had, it seemed, been a method of losing one’s soul on singularly unfavourable terms. But the older Art had been a different proposition.

There is a problem with this passage. It is far too seductive. It also represents an adaptation of Mirandola or other Renaissance sources, enough to make me disgusted, but I am concerned that is seductive. Elsewhere Lewis portrays the banality of evil; Mark Studdock and the nightmarish, dystopian N.I.C.E. shock the reader by how hollow and empty they are, and leave one disgusted with the “Inner Ring” Lewis also critiques in cool prose. But here and elsewhere, Merlin is glorious. Ransom does not let Merlin renew old acquaintances or turn blades of grass to be weapons, but it is part of Merlin’s glory to offer what Ransom must refuse. And magic is the one area where Lewis portrays sin in seductive lighting. Never mind his “fairy[-tale] magic” vs. “real magic” distinction, which distinguishes the kind of magic that most often serves as a plot device in The Chronicles of Narnia, versus portrayal in literature of realistic occult practice, for the moment. One way people have described the difference between a flat character in literature, and a rounded one, is, “A rounded character believably surprises the reader.” Merlin on that definition at least is one of the most rounded characters I have seen in literature; he comes close to delivering nothing but believable surprises.

I should clarify that I don’t count it against Lewis that he has an older model. People have pointed out, for instance, that what C.S. Lewis advocates in The Abolition of Man is largely a framework of Aristotelian natural law; I guess that his use of the term “Tao” (which translates “Word”—”Λογος” in the classic Chinese Bible) is used in preference to “Natural Law” because Catholicism has taken the framework of natural law and moved it very far from what it was for the ancients, and for C.S. Lewis starting out with a separate term may have seemed easier than straightening out a now-highly-distorted conceptualization that people would think they already knew, not to mention that Lewis is not quick to publicly dress down a major emphasis within the Roman Catholic Church. However, in reading Mirandola, I was dismayed to have such a thing be a prototype for something that is glamorized in the text. I don’t object that C.S. Lewis worked from an older model: I object strongly that he worked here from that older model.

Now I should comment that I actually agree with some of the goodness that fills out Merlin’s character. A later dialogue reads:

“…But about Merlin. What it comes to, as far as I can make out, is this. There were still possibilities for a man of that age that aren’t for a man of ours. The Earth itself was much more like an animal in those days. And mental processes were much more like physical actions…”

…”Merlin is the reverse of Belbury. He’s at the opposite extreme. He is the last vestige of an old order in which matter and spirit were, from our point of view, confused. For him, every operation on Nature is a kind of personal contact, like coaxing a child or stroking one’s horse. After him came the modern man to whom Nature is something dead—a machine to be worked, and to be taken to bits if it won’t work the way he pleases. Finally, come the Belbury people, who take over that view from the modern man unaltered and simply want to increase their power by tacking onto it the aid of spirits—extra-natural, anti-natural spirits. Of course they hoped to have it both ways. They thought the old magia of Merlin which worked in with the spiritual qualities of Nature, loving and reverencing them and knowing them from within, could be combined with the new goetia—the brutal surgery from without. No. In a sense Merlin represents what we’ve got to get back to in some different way. Do you know that he is forbidden by the rules of his order to use any edged tool on any growing thing?

“I love vegans. They taste like chicken.”

I am an animal lover, and a meat lover (preferably grass-fed, organic). However, I would like to talk about myself a bit, at least on one point.

I regularly visit pets at a local cageless, no-kill pet shelter where I have been told, “The cats like it when you come over!” (Disclaimer: I do not speak for them in any way.) It’s a cat shelter, but if they opened an area for dogs, I’d want to go and play with the dogs, too, and the same goes for rabbits and ferrets—I’d love to meet a ferret!

On one visit, a volunteer introduced me to a visitor in a way that was clearly publicly giving me thanks. She identified me as “one of our socializers,” and named four or five cats that I had helped to socialize to be friendly and ready to be adopted. I believe her, but I was aware of nothing of the sort. What I had done was to come in on visits, approach cats and let them get my scent (so they could decide and announce if they wanted to be petted, yes or no), and gently pet and gently talk to cats who let me approach them. And that was really all; I believed I was one of many hands helping pull off a class act and see to it that a cat could go home, and nothing more. But she apparently saw a much more singular contribution on my part even if contributing to a class act is itself a major achievement. I had commented, “The one thing that’s hard about visiting pets at the cat shelter is that all the cats I like most vanish,” with the thought that this was simply a fact about the most likable cats are the fastest to go home with someone. It appears, though, that I had a more active role for at least some of those cats. The one cat whose name I do remember, is a very friendly cat now whom I earlier vaguely remember as not at all mean, but not quite so affectionate earlier on.

Some of this may sound exotic (or maybe just boastful), and the only point in my life I remember being aware of achieving a striking goal was a half hour during which I gently took a dog who was nervous around men, and slowly coaxed and pulled his leash little by little until half an hour I was petting his head on my lap and when I stood up, he wanted to meet the other men. But at the shelter, I have never been aware of any goal of my own in actions beyond the major goal of simply showing love. I had not really been aware of cats becoming friendlier; the changes are not noticeable when your attention is on the pet. But apparently I had given a singular contribution to a class act, more than what I knew.

That is what I have done in my case. Monks who are above my pay grade in one direction show such love to animals that are wild. Married couples who are above my pay grade in another direction do the same in raising children. I happen to do this with pets. And one Orthodox priest I know beats a drum that extends well beyond showing love to shelter pets in saying, “The longest journey we will ever take is the journey from our head to our heart.”

Evangelical Orthodox Church

In living memory, a group of Evangelical Christians decided, like many good, red-blooded Protestants, to recreate the ancient Church, and to follow its development in history up to when it vanished. And they did so, calling themselves the Evangelical Orthodox Church, until at one point they ran across an Eastern Orthodox priest, and interrogated him as inside authorities interrogating an outsider, testing for instance whether he recognized Holy Communion as the body and blood of Christ, until they slowly realized that in fact he was the insider and they who questioned him were outside. Then most, although not all, members of the Evangelical Orthodox Church reached the logical end of their conclusions: they were received into the Orthodox Church that has never vanished.

Never mind if the Orthodox understanding of matter and spirit appear today to be confused. What fills out Merlin’s art is in fact alive and kicking in Orthodoxy. “Do you know that [Merlin] is forbidden by the rules of his order to use any edged tool on any growing thing?” It comes as a surprise to Western Christians, especially those fond of figures like Thomas Aquinas, that I, like all Orthodox, am forbidden to engage in systematic theology. I am hesitant to call myself a theologian in that in the Orthodox understanding “theology” is not an endeavor like an academic discipline but the direct experience of God, and in the fullest sense of the term there are three that have rightly been called theologians: St. John the Theologian, St. Gregory the Theologian, and (some centuries back) St. Symeon the New Theologian. It does not need saying that I am not a fourth member of that company. However, if we deal with the more elastic senses of the term, I deal some in mystical theology. And systematic theology is categorically off-limits for all theology and for all Orthodox.

Merlin is an advertisement for Holy Orthodoxy even if this may not be evident to readers who do not understand Holy Orthodoxy.

“Space-conquering technologies” are body-conquering technologies

A futuristic Calvin and Hobbes cartoon where Calvin's father launches off in a jet-pack.

In pop culture’s older science fiction, one technology is a jetpack, and in fact such jetpacks have been researched and do exist. They are, however, surprisingly loud, and it is difficult to learn to use them safely. It was reported at one Olympic Games that they had someone use a jetpack to successfully fly over the stadium, but military researchers made jet-packs to let soldiers cross over streams, and then found that they were too loud to be useful to soldiers in the intended fashion. It has also been popularly imagined that we would send astronauts to Mars and space travel would enter public usage like jet travel did, and that hasn’t happened yet.

It has been said in projecting the future that a good estimate is:

  • Tomorrow will be like today,
  • One year from now will be about as far from now as now is from one year back,
  • Accurately predicting ten years from now is the real trick.

For a time, advances in space-conquering technologies, which I really wish to call body-conquering technologies as overriding the limits of our embodied nature, were things that could move the human body from one place to another faster. Cars are one such technology, and airplanes a further advance, even if there is not widespread airplane ownership the way there’s been for cars. Airplanes have gotten faster than sound, although faster-than-sound airplane use is not widespread and SR-71 “Blackbirds” and Concordes have been retired from use.

What was less anticipated is that the body-conquering technologies that would prevail at least up to now are not about making meat move faster; they’re about circumventing the need to move meat. Jean-Claude Larchet’s The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul looks from radio onwards at body-conquering technologies, even though I do not recall much of any comment about their status as space-conquering. Much of the book covered terrain that I already knew, but something that surprised and saddened me was to learn that 85% of African households now own a television, and cellphone use was very widespread. I had simply assumed, while on a train and seeing a minor use an iPhone to rapidly switch between screens and splitting his attention between that and two friends he was talking with, that the sort of technological acid trip I was unintendedly eavesdropping was simply a rich kid’s syndrome. It is nothing of the sort!

The Luddite’s Guide to Technology: The Past Writes Back to Humane Tech! discusses what I’ve found about abstaining from some technologies I can abstain from, and how to make abstemenious use of technologies we use. I don’t have any games on my iPhone, or at least none for my own use (I have a few train games for my nephews 4 and 6, and I prefer not to let them use it because it just seems to fester squabbles). I use it for utilitarian purposes, and try to minimize any other use, especially as a canned treatment for boredom. Also, while the watch I have is spectacular (when purchased it was the top of the line for digital Casio Pathfinder watches, and has a compass and the moon phase among other features), but it is not an Apple Watch and does not report to Big Brother on every heartbeat I make (the N.I.C.E. the N.S.A. will have to content itself with knowing every step I take). By the way, did I mention that I put duct tape on the inside surface of a now broken Apple Watch, blocking view of my bloodstream?

That Hideous Strength seems to always have on its cover an accolade from Time: “Well-written, fast-paced satirical fantasy.” It is a commonplace that real life outpaces satire, but there are many ways that his text reads as a fairly accurate prediction of today. If anything, it seems dated. To quote the dialogue between Ransom and Merlin:

“Since you have knowledge, answer me three questions, if you dare.”

“I will answer them, if I can. But as for daring, we shall see.”

“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. The 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 accursed 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 be warm by devilish arts, for real flesh will not please them, they are so dainty (delicati) in their dreams of lust. Their real children they fabricate by vile arts in a secret place.”

A year or two ago, Men’s Health had a cover story, “The Sex Robots Are Coming!” (That’s, um, quite a bit of wordplay!) When I tried to get a copy of the cover in images, I caught a glimpse of the story: sex robots were perhaps never going to be mainstream, but they interviewed someone who had “lived with” a sex robot for two years and who said, “I never knew vaginas could be so varied!” (Fortunately, I did not ingest more.)

This literal fulfillment of Lewis’s image is almost beside the point of the fact that marriage is under attack and we are moving in multiple ways away from it. We have now crossed the point where a standard utility puts pornography within easy reach. On another front, we have the gay rights movement. And the concept of a marriage as being between two humans is in some ways hazy. One friend mentioned to me a website, to people whom he, and I, have a lot in common, but on the point of marriage advocated one’s choice of quite ceremony with one’s choice of non-living object as spouse, and not even a non-living object made as a sex toy!

It has been suggested that Romans 1 could read as an indictment about today whose ink is scarcely dry (Rom 1:18-32 NIV):

The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.

For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles.

Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen.

Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error.

Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done. They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy. Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.

I’ve read a ?19th century? text speak of “these days of final apostasy.” There is an apostasy even from being human. Come to think of it (no pun intended), the Apostle’s words seem a bit of an understatement if we apply them today.

Part of the present generation gap is in trends of not wanting to learn to drive, and living with their parents and not pursuing employment. Now I did not want to drive; instead of my generation’s “My wheels are my freedom,” I was sucked into, and administering, a technological precursor to social networks. And I live with my parents now; I have repeatedly tried and failed to find employment in corporate America, I am trying as hard as I can to get to one monastery. (You may decide if it is hypocritical to write this while I am living at my parents’ house or not.)

One other brief note: I am as I write sitting in the parking lot of the cat shelter, where I stand among the cats as some sort of king and lord, in the truest sense of the word. On the way here, I saw a large dog which had a bit of a leash or a lead dangling from its collar. However, I did not try to make friends with it. I parked, called the police, and told them I had seen a loose dog near two streets. I didn’t attempt anything impressive beyond giving what little knowledge I had so animal control could catch the dog and return it to owners.

The author with a cat over his shoulders.
A picture of me wearing fur (see the cat Joey’s page at the shelter, or visit the shelter website; the cat pictured is available as I write)

Discernment for old “prophecies”

I have seen an “Old English prophecy” quoted in Orthodox signatures:

When pictures seem alive with movements free
When boats like fishes swim beneath the sea,
When men like birds shall scour the sky
Then half the world, deep drenched in blood shall die.

There are a couple of things to be said here.

First, a brief search will turn up that this is not an Orthodox prophecy. It is part of “Mother Shipton”‘s output. Second, “Mother Shipton” is not any kind of Orthodox monastic, but an English fortune teller. Third, “Mother Shipton” is in fact a complete hoax: a woman who never existed, with after-the-fact, made-up predictions for the most part. All of these first three points are easily found on first-page search results. Fourthly and finally, if you go through enough alleged prophecies from an occult figure, which I have not knowingly done and do not endorse, it’s usually not too long before you’ll find one that is spooky in its apparent accuracy. The demons gather information in ways not open to us, but they do not know the future, which (the Philokalia tells us) is why their (educated) guesses about the future are sometimes wrong. (Note that demons may have known what they intended for the future.) Orthodox simply do not have business endorsing this kind of “prophecy.”

Now for a thornier matter: the Prophecies of St. Nilus.

To quote the version of St. Nilus’s prophecies on OrthodoxWiki:

The Prophecy of Saint Nilus

The Plight of the World and the Church during the 20th Century

By SAINT NILUS (d. circa AD 430)

After the year 1900, toward the middle of the 20th century, the people of that time will become unrecognizable. When the time for the Advent of the Antichrist approaches, people’s minds will grow cloudy from carnal passions, and dishonor and lawlessness will grow stronger. Then the world will become unrecognizable.

People’s appearances will change, and it will be impossible to distinguish men from women due to their shamelessness in dress and style of hair. These people will be cruel and will be like wild animals because of the temptations of the Antichrist. There will be no respect for parents and elders, love will disappear, and Christian pastors, bishops, and priests will become vain men, completely failing to distinguish the right-hand way from the left.

At that time the morals and traditions of Christians and of the Church will change. People will abandon modesty, and dissipation will reign. Falsehood and greed will attain great proportions, and woe to those who pile up treasures. Lust, adultery, homosexuality, secret deeds and murder will rule in society.

At that future time, due to the power of such great crimes and licentiousness, people will be deprived of the grace of the Holy Spirit, which they received in Holy Baptism and equally of remorse. The Churches of God will be deprived of God-fearing and pious pastors, and woe to the Christians remaining in the world at that time; they will completely lose their faith because they will lack the opportunity of seeing the light of knowledge from anyone at all. Then they will separate themselves out of the world in holy refuges in search of lightening their spiritual sufferings, but everywhere they will meet obstacles and constraints.

And all this will result from the fact that the Antichrist wants to be Lord over everything and become the ruler of the whole universe, and he will produce miracles and fantastic signs. He will also give depraved wisdom to an unhappy man so that he will discover a way by which one man can carry on a conversation with another from one end of the earth to the other.

At that time men will also fly through the air like birds and descend to the bottom of the sea like fish. And when they have achieved all this, these unhappy people will spend their lives in comfort without knowing, poor souls, that it is deceit of the Antichrist.

And, the impious one!—he will so complete science with vanity that it will go off the right path and lead people to lose faith in the existence of God in three hypostases. Then the All-good God will see the downfall of the human race and will shorten the days for the sake of those few who are being saved, because the enemy wants to lead even the chosen into temptation, if that is possible… then the sword of chastisement will suddenly appear and kill the perverter and his servants.

The OrthodoxWiki points out certain problems and concludes the alleged prophecy is a forgery, the first objection being that Orthodox did not begin dating from the number of years since Christ’s birth until the century after Saint Nilus allegedly died. Other objections include that implied age of the Antichrist appears, according to this prophecy, to have been around for over half a century. And to my historian’s eye, I assert that much of this appears to be after-the-fact predictions, almost as bad as the “Mother Shipton” predictions themselves.

However, I believe the prophecy is genuine at least as a historic document, and here’s why.

Please note that, as someone with some background in history, I am not commenting on whether the document is genuine prophecy; I am commenting on whether it is apparently an old historic document possibly written by a saint who died in 1651 century (not the year 430). I am not arguing that St. Nilus’s prophecies are genuine prophecies; I am explain why I believe they represent genuinely old historic documents, and would read as old historic documents to a historian or historical theologian.

The OCA Saints page includes a St. Nilus said to predict the future as commemorated on November 12 (New Style):

Venerable Nilus the Myrrhgusher of Mt Athos

Saint Nilus the Myrrh-Gusher of Mt Athos was born in Greece, in a village named for Saint Peter, in the Zakoneia diocese. He was raised by his uncle, the hieromonk Macarius. Having attained the age of maturity, he received monastic tonsure and was found waorthy of ordination to hierodeacon, and then to hieromonk.

The desire for greater monastic struggles brought uncle and nephew to Mt Athos, where Macarius and Nilus lived in asceticism at a place called the Holy Rocks. Upon the repose of Saint Macarius, the venerable Nilus, aflame with zeal for even more intense spiritual efforts, found an isolated place almost inaccessible for any living thing. Upon his departure to the Lord in 1651, Saint Nilus was glorified by an abundant flow of curative myrrh, for which Christians journeyed from the most distant lands of the East.

Saint Nilus has left a remarkably accurate prophecy concerning the state of the Church in the mid-twentieth century, and a description of the people of that time. Among the inventions he predicted are the telephone, airplane, and submarine. He also warned that people’s minds would be clouded by carnal passions, “and dishonor and lawlessness will grow stronger.” Men would not be distinguishable from women because of their “shamelessness of dress and style of hair.” Saint Nilus lamented that Christian pastors, bishops and priests, would become vain men, and that the morals and traditions of the Church would change. Few pious and God-fearing pastors would remain, and many people would stray from the right path because no one would instruct them.

After seeing that, I dug long and hard on the Internet, and I found what I believe is an authentic historic document, barnacled over in later versions but stemming from a document that seems real enough to my own historical instinct. I now deeply regret that I did not preserve the fruit of that research. The urban legend version reads straightforwardly as a retelling of St. Nilus’s life, and it omits something important that the life omits: the actual text of the Mark of the Beast. This is something that is extremey unlikely to be dropped in an urban legend retelling, but logically would not be present in a retelling of a saint’s life that originally omitted mention of these details.

For one reason why I trust it, it didn’t seem to contain any sort of dating or timeline, at least that I could recognize. Possibly it gave a timeline along some system that I am not familiar with, and the saint’s life here says that St. Nilus’s predictions accurately describe the people of the mid-twentieth century. But that could just be from someone writing the saint’s life, possibly during the Silly Sixties and the Sexual Revolution, and finding things uncomfortably pointed as a remark about his specific time. Furthermore, I would quite specifically point out that while the life of St. Nilus provided by the OCA gives a timeline of the middle of the 20th century, this is never alleged to be a date predicted within the text itself. The OCA life is consistent with the belief that the Prophecies never name a date, and the person writing the saint’s life and giving a date never believed St. Nilus’s Prophecies themselves to predict the date. The rumor mill appears to have incorporated the dating of the saint’s life and inlined them to allegedly be part of the Prophecies themselves.

Second, this version did comment that men would grow long hair and become indistinguishable from the women, but it didn’t simply list the sexual vices we did today. Presumably a particular point is being made about effeminacy, but the original contained no vice lists such as St. Paul is wont to do.

Third, my recollection is that the OCA site used to say that St. Nilus predicted the radio and did not mention the telephone. The text of his prophecy said that some party would be given “wisdom” (parts of the rumor mill version say “depraved wisdom”) that one man could speak and be heard on the other side of the world. This is from a technological perspective ambiguous, although I might comment that Larchet Jean-Claudet in The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul understands distinctions within technology perfectly well but is inclined to lump them together, especially as regards their implications for morals. Today the list of technologies that fit the bill include the radio, television, telephones, internet telephony, Skype, video chat, and more. More may be invented.

Fourth, it is a characteristic of prophecy, at least in the Bible, to include together related things that do not happen at the same time but fit the same pattern. St. Nilus’s prediction regarding technology has been fading in, perhaps first with the radio. His remarks about effeminacy have also been fading in. My father used to joke, in a spirit of humor that was nothing at all literal, that when he said he had a twin sister and people asked if they were identical, he would say, “Yes, I had a sex change.” I would not joke about such things now. Never mind just the long hair. Cross-dressing already is mainstream, and gender reassignment surgery already is mainstream. I believe this is fading in further.

Fifth, my recollection is that the original version contained information that I have not found since. More specifically, I recall a chilling account of what I believe was presented as the full inscription in the Mark of the Beast. I regrettably do not remember all of it, but part of what I rememeber is, “…Of my own ?free? will I accept ?this?…” in admitting total and voluntary consent.

Now if you are concerned that I am relying on my memory, I’d mention that on one IQ test my memory subscore was one of the highest, at 188. (On another incident, bizarrely enough, the psychologist found that I had dropped 118 points to a memory score of 70, and he was holding on to that intellectually disabled score for dear life, without budging an inch when I said, “My writing, including recent writing, is at complexity, and my speech is at complexity.”) Pick whichever one you want to believe.

My verdict is that St. Nilus wrote prophecies that are probably preserved, and it has attained an extraordinary collection of urban legend barnacles on top of barnacles, but the seed of the whole thing is real.

The disenchantment of magic

Q: How many Wiccan fundamentalists does it take to change a light bulb?

A: Why on earth would Mary Daly want light?!?

Wicca is called the Old Religion, and its original self-account is that this was the ancient religion to return to. Since some scholarly controversies, it has become unmistakably clear that unless you are going to steel yourself out of all evidence, Wicca is in fact a feature of 19th century spiritualism, and most people accept the historical conclusions while holding original Wiccan accounts of its history and pre-history to be inspiring stories, with a few insisting in the face of evidence beyond reasonable doubt that Wicca’s claims are true, called by other Wiccans an extremely pejorative “Wiccan fundamentalists.”

The Old Religion is not Wicca; the Old Religion is in fact Orthodoxy, and it began in eternity, present with Creation itself, present with Adam and Eve, and it retains the perfection of classical paganism; C.S. Lewis’s favorite old book, The Consolation of Philosophy, is the fully Christian work of a philosopher who has after extraordinarily good fortune been exiled far from Rome and faces eventual execution, and without contradiction consoles himself from the very best that classical paganism has to offer. As I have said elsewhere, Orthodoxy is pagan and neo-paganism isn’t.

Most Wiccans, I imagine, have gotten over the blow that someone seeking the real and true Old Religion would be well-advised to look elsewhere from Wicca.

Here, I have a deeper cut to offer.

One major selling point in Wicca, and one major consideration, is harmony with nature. And I have to say that if you want harmony with nature you should abandon Wicca.

In Orthodox theology, unnatural vice neither begins nor ends with queer sex. It is an umbrella term, and it includes the occult. It also includes, for that matter, contraception.

Role playing games as I have played them offer a weaker form of the same drug: it lets you override the Providence of God the Spiritual Father’s decisions about where you are and what circumstances you are in. Magic is not content with grounding. It wants to circumvent or override what nature is and how it normally works, and it is a step into a smaller world. The fact that some people go mad after practicing the occult stems from a fissure that began, perhaps, with seeking to do things by magic. Seeking power to correct what God did wrong is wrong whether it is done in gender reassignment surgery or occult practice.

I have long been drawn to the occult, and pornography, and they have both seemed like innocent things I should not be denied. However, those who have their heads clear of the siren songs see something very different with harmony with God and nature in occult endeavor. And those people closest to God (and with Him, nature) find magic an abomination. On this point I trust them.

“More evil than Satan himself”

Some years back, some people made the firstGoogle bombing so that the #1 organic search result for “more evil than Satan himself” was Microsoft’s homepage. Since then, Google has had hard feelings when Microsoft artificially set Bing’s search for “more evil than Satan himself” to be the number Google is named after, which can be written, as Bing did, “10^100”.

Nazi Germany was wrong because it embraced what seemed one of the most progressive ideas at all time, eugenics. Google is not Nazi in any sense, but it has embraced Eugenics 2.0: Transhumanism. While eugenics wanted most people out of the gene pool (more specifically, those who were not Aryans, and Aryans who were not enough of a perfect specimen), transhumanism wants everybody out of the gene pool: phasing out the entire human race itself, in favor of the kind of technological creation I critiqued in AI as an Arena for Magical Thinking Among Skeptics.

Amazon has been critiqued; it wants to destroy paper booksellers, and it is another terrible megacorporation. FaecesBook FaceBook is just as bad. All the megacorporations I’ve really heard research on, from Apple to Wal-Mart, are in their own way the N.I.C.E. that is the corporate villain-figure in That Hideous Strength. It is essentially non-optional to patronize N.I.C.E.s, and I say that as an author with books on Amazon. Kindle books are there because Amazon wants to phase out printed books.

All this is true, but we are advised to take a cue from another powerhouse brand: “Don’t be too proud of this technological terror you’ve constructed. The ability to destroy a planet is insignificant next to the power of the Force.”

Are we in the end times?

The Vladimir icon of the Mother of God holding Christ Eastern Orthodoxy affirms the Incarnation in all its sundry implications, and that is why an icon of Christ, perhaps with his holy Mother, is the best possible picture an Orthodox Christian can have: witness the Orthodox love of icons, such as the profoundly cherished icon to the left.

Islam categorically denies the Incarnation in all its sundry implications, and that is why an a picture of Mohammed is the worst possible picture to a Muslim: witness the reaction to the Danish cartoons. The Muslim community was so deeply offended to see the their Prophet depicted on such terms that they repeatedly tried to assassinate the person who drew the Danish cartoons (plus over two hundred deaths)!

I believe that we are in the end times, but figuring out when Christ will return remains completely off-limits.

The earliest I can remember reading someone saying that the Second Coming is immanent is not St. John Chrysostom; it is the Apostle. You may think St. Nilus’s eschatological prophecies were wrongly grasped in the mid-twentieth century; but here we are 70 years later, and we’ve been hit by a stronger dose, but the times and dates God intends are still beyond us. I believe we are in the end times, and I do not feel qualified to contradict that people are throwing things at the wall and seeing if it will stick, to pave the way for the Antichrist. Some people have said that the Antichrist will be a Muslim. I don’t know if this is prophecy or mere rumor, but St. John the Evangelist’s definition of being an anti-Christ is denying that Jesus came in the flesh, and Islam works out on a capital scale what you get if you take Christianity and you systematically remove all trace of the Incarnation. Furthermore, there are, I have heard, over a hundred organizations trying to establish a world Muslim Caliphate. I don’t know whether I will die, or be alive when Christ comes, but my obligation is the same in either case.

Conclusion: “Hogwarts for Hackers”—Wired

Wired ran a piece on the Illinois Mathematics and Science Academy as Hogwarts for Hackers. I spent way too much time reading Arthurian legends, and at IMSA, I had barely opened a page of Arthurian legends (I remember the spelling “swerde” for “sword,” and I was not then a philologist), and one of the Class of 1992’s senior class awards was apparently made for me: “Most likely to be on IMSAsun [the Unix social network I administered] in the year 2020.” The award was given to me as Jonathan “Merlin” Hayward, as I was then much drawn to the character of Merlin, and it was immortalized in my senior award.

(I remember one time when I was a student, someone asked if I was the local “Unix wizard,” and when I showed extreme hesitance, a much-loved alum, Scott Swanson, answered, “Yes.” And in fact I was, at IMSA, a 15 year old Unix system administrator. And I have in fact long traded in a power that is not considered literal wizardry but seems enmeshed in magical metaphor; I have traded in what is called “intuitive thinking” and “intuitive feeling” exercise of power, even if exercise of the latter power does not come across as an exercise of power. “The longest journey we will ever take is the journey from our head to our heart,” and I have found something liberating in letting go of some of my “intuitive thinking” power.)

Now, however, I am hoping that my senior award, most likely to be on an early social network in 2020, might not quite come true. Already I use social media mainly for occasional announcements, and not of my breakfast. I would like to be a monastic novice using the Internet only as blessed by an abbot, and repenting from a desire for power that would break rules in the natural order God provided for our good: for magic (and to some degree other sins) is an attempt to cheat and overpower what God has given.

I am puzzled, personally, that Wired gave press coverage for someome who edited the source to be a better “DikuLOSER” (as the term for DikuMUD players was when I was at IMSA). I also edited the source code there, for my favorite game, in the same computer language, but I don’t particularly think it merits at least positive attention. But Avery Coonley School and the Illinois Mathematics and Science Academy represent a starting point in a strong identification with mathematics (I ranked 7th in the nation in a math contest as a kid), to being a Renaissance man in an almost classical style, to (God willing) making the journey from my head to my heart, and repenting before and in monastic repentance. I would say that I want with all my heart to go to Kursk Root Hermitage, but that is not quite true. My deepest will is to do as God wills, and seeking monasticism wholeheartedly is a step of obedience I make in pursuit of that goal. I am seeking that self-transcendent theosis or divinisation that is alike the goal of marriage and monasticism, in whatever form God wills.

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Theory of Evolution Tries to Be More Like Superstring Theory, Dismantles Own Falsifiability

Superstring physics has abdicated from the throne of emperical science by making predictions so close to prior theory that no one has proposed any idea on any resources we could conceivably get to experimentally test superstring theory against predictions made by its predecessors, but that has not stopped the self-identified science community to place superstring theory on a higher pedestal than any empirical form of science. Now neo-Darwinian evolution has upstaged superstring theory going far beyond it in unfalsifiability.

A philosopher of science explains.

“Karl Popper contributed a landmark concept in the philosophy of science when, observing that adherents of non-scientific theories kept finding fresh proofs of their claims. Popper proposed that quite an opposite principle was the mark of a scientific theory is in fact its falsifiability. The essential concept is that empirical science should make claims whose falsifiability would contradict or hurt the theory. And not all such claims are created equal. The more surprising and unexpected prediction the theory makes and is vindicated by experiment, the better the theory is corroborated, is worthy of serious attention.

“Popper used Marxism as a textbook example of unfalsifiable, meaning non-scientific claims. Marxism originally made testable claims, and those claims turned out to be substantially false. Then Marxists modified their theory so as to make it unfalsifiable. In Popper’s suggestion, this marks a transition from a falsified scientific theory to a theory that was no longer science.”

Our reporter asked, “Does any of this relate to origins questions?”

“Yes,” we were told, “and word on the street that Popper chose Marxism over evolution as an unfalsifiable theory because, understandably, he did not want to be called a Creationist and be fighting a battle on two fronts, seeing that one does not want to be called a Creationist. But now, even evolutionary apologists recognize that when their opponents apply statistics to what, statistically, is asserted by the claim that a breeding pool has acquired and sustained a chain of beneficial mutations and turned into a new life form in a geological heartbeat, evolution has gotten the short end of the stick. The response on the part of evolutionists has been both simple and drastic: point out that some interesting statistics are inaccessible, simply inaccessible on information we have access to, and then amputate all statistical argument at the neck, and refuse to accept statistical critique of evolution at all, thus marking a transition from a falsifiable scientific theory to an unfalsifiable formerly scientific theory.”

Our reporter said, “That’s kind of throwing out the baby with the bath water, isn’t it?”

“Yes,” we were told, “it’s throwing out the baby, the bathwater, and for that matter the whole tub, all for a weak excuse. Mary Midgley said, ‘A disturbance followed when it was noticed that [scientists] had left the whole of evolutionary theory outside in the unscientific badlands as well. But special arrangements were made to pull it in without compromising the principle.’ That was then, this is now. Evolutionary apologists have simply cauterized a line of critique, with little explanation beyond that the unwashed masses get arguments about lottery tickets, and demanded that its opponents stop making a straightforward analysis of what kind of statistical ceiling can be placed on a bunch of things that, on an evolutionary accounts, happened at random and almost all at once. Superstring happens to be an awesome theory that people like that has an unfalsifiable character in. Evolution was made an ex-scientific theory simply by forbidding its opponents a straightforward line of critique.

C.S. Lewis eulogized evolution as a great myth which in principle could not be true.

“Perhaps today we can sing a dirge for the great formerly scientific theory of evolution.”

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A Humanist Eye Looks at Evolution

Cover for Origins Questions: Creation, Evolution, Intelligent Design, and Orthodoxy

One minor turning point, which I mention as an example of a type of humanist observation, was when I was in a doctor’s office and read a forceful “MYTH vs. FACT” for the MMR vaccine. What struck me was, “You’re fighting awfully hard for someone who is running unopposed!

Earlier, after a hostile reception on a mailing list, I wrote, The Evolution of a Perspective on Creation and Origins, and shortly after Why Young Earthers Aren’t Completely Crazy which suggests that young earth creationism drew an unfortunate line in the sand, but they were not wrong to draw a line. Origins questions have been periodically addressed in these pages; it is a very good thing if you don’t have the background to get Fr. Cherubim (Jones) Anathematized by the Canonical Autonomous True Orthodox Synod in Dissent, of the Dregs of the Dregs of Rubbish Outside of Rubbish Bins (RORB), which discusses a polarizing thinker whose bellicose followers insist that the universe is only 7500 miles in size. (I neglected to develop a corresponding “Small World Science.”) If there is one piece that I consider edifying of the lot, it is by far Two Decisive Moments.

In terms of my education, I have an M.S. in math from UIUC and an M.Phil. in theology from Cambridge (plus doctoral coursework from Fordham). I had many evolution-centric biology courses before college, though I would really not paint myself as an expert in biology; I do, however, intend to be frank about the limitations of my biological study and do my reader a basic courtesy of not presenting guesses as facts. As an undergraduate, I had a couple of advanced courses in probability and statistics; however this does not matter terribly much as the statistics I use are driven by concepts that should be reasonably presented in Statistics 101.

While I would downplay the significance of my scientific knowledge here and I wouldn’t want to overemphasize my quite limited knowledge of biology (for instance, I don’t know what are the standard lines of arguments to put the phyla of the Cambrian explosion in an orderly evolutionary sequence rather than all at once), I do not wish to downplay the status I have as an unemployed humanities scholar. One wonderful Roman priest I knew, who was conservative and could every bit say Rome’s Creed without crossing his fingers, listened to me wanting to study theology and he explained that his spiritual father wanted him to study under “the best bad guys,” and the bishop overrode his decision because a more conservative school would happen to get him graduating faster and be back in ecclesiastical action. His point in mentioning this was not in any sense that he wanted me to go liberal; he was asking me to consider, not trying to find a school that was sufficiently conservative, but that I should actively choose to study under “the best bad guys.”

My first thesis in theology, Dark Patterns / Anti-Patterns and Cultural Context Study of Scriptural Texts: A Case Study in Craig Keener’s “Paul, Women, and Wives: Marriage and Women’s Ministry in the Letters of Paul”, was part and parcel a study of shady argument. I rightly or wrongly brought in the context of a pattern as it originated in architecture and then object-oriented computer programmers, and offered a framework to classify bad arguments. And in this study, I continued to grow some sensitivities that I had already started earlier: sensitivities to what is clean argument, and what is dirty argument. The difference matters quite a lot; clean argument is only convincing if you’re somewhere near the truth, where dirty argument “includes the gift of making any color appear white,” if I may quote Ambrose Bierce. I can count on one finger the number of times I was given dirty argument that told a truth I would have done well to heed.

I might call myself a “dislodged intelligent design member”, meaning that I don’t know how much intelligent design I accept, but evolutionary apologetics push me away.

For one example, that has happened a couple of times, the evolutionary apologist denies Darwin’s original picture of a slow evolution, but articulates a “punk eek” (formally “punctuated equilibrium”) scenario where when things are stable, they will probably be stable for a long time, but when things are chaotic, there is a much greater incentive to make big changes quickly, until equilibrium is restored. And what I failed completely to communicate is that there might have been a much greater incentive to make big changes quickly, there is no explanation offered, or at least none that would not embarrass a statistician, to say that there is an ability for a breeding population to acquire and sustain a large number of beneficial changes quickly.

The earliest and perhaps most striking example I remember was, wet behind the ears, I brought up intelligent design in a forum with alumni from the Illinois Mathematics and Science Academy. Before presenting a conclusion, I asked a question: suppose that I claim to be able to predict lottery numbers in advance. I do it once, and you think it’s an odd coincidence. I do it twice, and you think it’s a really odd coincidence. If I continue, and we suppose for the sake of argument that I can make at most one prediction per minute, I can only predict for a forty hour workweek, and I will die of old age at 70 if nothing else gets me sooner, is there any way I could predict enough lottery tickets to convince you that I can genuinely predict lottery tickets? I was answered that yes, I could be taken to predict lottery tickets with “no more than a dozen” predictions. I then proceeded to show that at very least the production of new Cambrian life forms by mutagen exposure (I had allowed for the possibility of mutagen exposure at least for the sake of argument) was much, much more improbable than correctly predicting a dozen lottery numbers in advance by mere chance. To this I was given a response of, “There may be some things we can never know;” closing out a theistic argument at the price of not having a valid explanation was better than acknowledging intelligent design as an apparent part of the explanation. Perhaps surprisingly, or not surprising at all given the humility of greatness, the one member of the entire discussion who did not try to jackhammer down intelligent design was… a microbiology graduate student. He did not claim to be convinced, but he said, “You appear to be well-read,” which is in one sense politeness, but I believe the non-commital tone was genuine, and I further believe that if he had seen a hole or an impossibility in the argument I presented, he would have said so politely but plainly. The microbiology graduate student was the one other person in the discussion who refrained from slamming me and saving naturalist evolution at any cost. I don’t think I convinced him, but it was the one discussion partner who knew the most about neo-Darwinian evolution and dealt with it on most intimate terms who was most open to my statement that mutagen exposure does not account for the Cambrian explosion in any way that makes sense to a statistician.

If I may expose my ignorance of alchemy for a moment, rumor has it that alchemy was not originally just one more scheme to make money fast; it recalls a comment by Chesterton(?) that compared some desire to a spiritualist’s desire to see a nymph’s breasts, as opposed to the straightforward lecher’s desire to see a nymph’s breasts. In Western history, there has been extraordinarily strong incentive and desire to turn lead into gold, and while during some childhood some nuclear physicists whimsically made gold into lead by a few nuclei, even if their method were reversible the energy would be prohibitively expensive compared to old-fashioned gold mining. Today we are having a renaissance of renaissance alchemy, and we again have a very strong incentive to turn lead into gold; more broadly capitalistic economies would heavily reward, at least temporarily, someone who could turn cheaper materials into gold with revenues vastly exceeding expenses. For the transformation to happen, alchemy needs not only have incentive; it needs a live possibility, a possibility not known to exist under mainstream science.

What has been asserted to me, by naturalist evolutionists, is on statistical grounds the equivalent of there being long stretches of people steadily buying lottery tickets but rarely if ever does someone draw a winning lottery ticket, then somewhere completely off the fossil record a breeding population wins one lottery after another after another, and finally, after they have won enough lottery tickets, the environment stabilizes and the incentive to innovate recedes.

This is the assertion as it has been given to me. I knew two theistic evolutionists but I do not know their responses to such arguments (in this case, formulated after our last real conversation), because socially whenever I tried to make a point about intelligent design, they shut me down completely and prevented me from even beginning an argument. For the more forceful of the two, this was not his boilerplate behavior; when he was contradicted by someone and he knew he was right, he would let the other person fill out his argument completely, then allow the conversation to explain why the other person was wrong.

I have doubts about intelligent design as presented. I was dismayed to find out that one Orthodox brotherhood, in making a posthumous book on origins, had asked Philip Johnson to write the introduction, and the introduction reeked of having been written by a lawyer. It masterfully avoided treating the question of the age of the universe, so that young earth creationists and old earth creationists could read it and see their own reflection. However, the single, simple strongest reason to believe I was onto something in reading intelligent design materials was simply that it is the one topic of any short where I was always rudely shut down socially before I could begin to make my point. That is not the behavior of people who know they are right!

I am going to leave the example of the pepper moth itself at a brief mention. As far as the pepper moth goes, I have heard that Darwin’s version of the pepper moth example is not the image that has been copied by many hands, and so what I read in intelligent design about the pepper moth example not being an example of natural selection creating or at least making some population extinct, I’m merely going to acknowledge that people have discussed the point from different angles.

What I do not wish to be silent on, because I have seen it in living discourse in my own time, is tuskless elephants. And what arguments Johnson gives for the pepper moth are relevant here. In the case of tuskless elephants, we do not have an example of a new feature being suddenly developed. We have an example of a feature being suddenly removed. Furthermore, the feature is not new. Historically, something like 3% of female elephants have been tuskless; the proportion of tuskless elements is “only” a major shift in which individuals within a genetic population sport a feature (“phenotype”). The source I was read that ordinarily, tuskless males are unable to mate, but in these careful words it contained no assertion that tuskless males never appear. Among humans (and, for I know, elephants), until recent treatments hemophilia would make someone bleed to death, quite possibly well before reproductive age. (If untreated hemophilia allows patients to live long enough to successfully reproduce, substitute Tay-Sachs Disease.) Regarding Robert A. Heinlein’s eugenic comment that the only real cure for hemophilia is to let all hemophiliacs bleed to death, H. sapiens sapiens has been around, on some counts, 400,000 years, and hemophiliacs’ bleeding to death all that time has not removed them from the gene pool. Heinlein’s remark may be heartless, but that does not make it intelligent or show a perceptive grasp of biology: a breeding pool can and often will produce individuals with phenotypes that do not get to mate. There may be a few tuskless bull elephants; we are not told the frequency merely by a statement that tuskless males do not ordinarily get to mate.

The tuskless elephant example is brought as an example of the kind of change that powers Darwinism, and that it is not. It has suppressed what is normally a feature of elephantine anatomy; it has not created new or additional organs. We, or at least I, have never heard of pachyderms developing even stronger and tougher forms of skin that will repel poachers’ machine gun fire. “All” that has happened, as with pepper moths, is that two existing variations are being altered in their frequency, possibly permantly and possibly for a time as with pepper moths.

It used to be that Intelligent Design drew me by its apologetic arguments; it is now evolutionist apologetic arguments that repel me. I haven’t read anything new to me in intelligent design that was convincing; I have read evolutionary assertions that convincingly demonstrated flaws. I remember being the only person in a Ph.D. program to dissent from Darwinian evolution – and almost assuredly the only person in the Ph.D. program who could explain the difference between paleo-Darwinian evolution, the slow process, and neo-Darwinian evolution, the punk eek, or why, as I put it once before, “Darwin’s theory of evolution has been dead in the academy for so long that it no longer even smells bad.”

It used to be that naturalists would accuse theists of a “God of the gaps”, a God whose heavy lifting lies in the gaps of scientific knowledge. The allegation was meant to sting, but not by being impossible: in the set of all conceivable circumstances, we could have (for one non-biology example) God holding together the nuclei of all multi-proton atoms because the protons are all positive and electrically repel each other. The implication is more that you’re on the losing end of an argument if your God has to hide in the gaps of our knowledge. But now we are seeing a “natural selection of the gaps,” a natural selection that does most or all of its true heavy lifting in geological eyeblinks without direct remaining evidence of intermediate forms: it all hides in tiny areas where paleontology has nothing positive to tell us. And if tuskless elephants are given as an example of positive additions being made in a geological eyeblink, perhaps that is because evolutionary apologists do not know any better example to offer.

In addition, C.S. Lewis, before intelligent design, played the self-referential incoherence card and explained why natualist forms of evolution could not possibly be true. The basic argument he gives is as follows: romantic love can be explained away as a biochemical state, but there’s a nasty backswing to that explanation: by the same stroke as it explains away romantic love, it also explains away all explanation, including the explanation of romantic love. If mental states, including holding scientific theories, are just permutations of matter, then it is a category error to assign truth or falsehood to such a permutation of matter. Mere physical states do not rise to the dignity of error. The theory of evolution may explain why we have brains good enough to recognize food and avoid natural dangers; it does not explain why we have brains good enough to formulate a theory of evolution, or for that matter any scientific theory ordinarily deemed worthy of provisional assent. Possibly theistic evolutionists have an option of saying that God did something special when humans came forth: I would want to understand a theistic theory of evolution better before deciding whether I would play a self-referential incoherence card. However, I have not heard of a way to deal with this from naturalist evolution, and I would note that it was a matter of great consternation to C.S. Lewis, not that people did not agree with his objection, but that few people were able to see what the objection was at all. This one point is not one I’ve pulled from interactions with evolutionists, but it represents something similar in Lewis’s own observations: not, specifically, that they failed to agree with his argument that evolution is an explanation that explains away all explanation, but that people were in most cases completely unable to see a serious philosophical objection to evolution producing brains that could produce a scientific theory of evolution. He wasn’t upset that people rejected his point (they apparently didn’t); he was upset that people didn’t see what his point was in the first place.

Before intelligent design, I was a settled theistic evolutionist; afterwards, I was straightforwardly a member of intelligent design; now I am wary of intelligent design but on a humanist’s eye can’t see why evolution is true. But it is on increasingly humanist grounds that I look at a movement, I look at discourse, and I say that evolution is everywhere but it repeatedly fails to have the ring of truth. I regard neo-Darwinian (punk eek) evolution as a theory in crisis, and I stand, perhaps, as a churchman without a church.

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“St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis

"St. Clive:" An Eastern Orthodox Author Looks Back at C.S. Lewis

TL;DR

In this book, an Eastern Orthodox apologist looks back at C.S. Lewis as a formative influence, then up into Holy Orthodoxy.

C.S. Lewis fans will love “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis (Kindle, paperback).

A Very Scripted Dialogue

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  • “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis (Kindle, paperback)

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    The Midwest Book Review

    “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis

    C.J.S. Hayward

    C.J.S. Hayward Publications

    9781794669956 $9.99 Kindle / $49.99 paperback

    Website/Ordering Links:
    cjshayward.com/st-clive (homepage)
    cjshayward.com/st-clive-kindle (Kindle)
    cjshayward.com/st-clive-paperback (paperback)

    “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis adopts an unusual perspective because most examinations of the spirituality of C.S. Lewis come from Western spiritual perspectives, and few adopt the approach of C.J.S. Hayward, who opens his book with a Lewis-type series of letters to a guardian angel, The Angelic Letters, a Heavenly analogue to The Screwtape Letters. The book is even more distinctive in reflecting back on Lewis from a perspective meant to be thoroughly Orthodox.

    Readers might anticipate a dry analytical style typical of too many Lewis analysis and assessments, but Hayward includes a wry sense of observational humor, evident in the first lines of his survey where a reflection on scholarly footnote traditions ventures into comedic cultural inspection: As it is now solidly established practice to add an a footnote skittishly defending one’s own choices regarding “gendered pronouns,” I would like to quote a couple of tweets. In response to a fellow user tweeting, “Nobody is safe in today’s society, man. It’s like walking on eggshells constantly. Someone will be offended, will be out to get you. It’s exhausting… and, I think somewhat that social media is to blame,” Titania McGrath coolly answered, “The phrase ‘walking on eggshells’ is a microaggression against vegans. Reported and blocked. [Emoji depicting a white woman tending to her nails.]”

    This said, Lewis was a huge influence on Hayward’s Evangelical upbringing and religious perspectives and the starting point to his “pilgrimage from Narnia” (as one of his poems is titled) into Orthodoxy. St. Clive is not to be considered another scholarly inspection rehashing familiar spiritual pathways, but a unique compilation of Lewis-like reflections steeped in Orthodox beliefs and inspections for everyday readers. It produces a compilation of pieces that attempt to sound like Lewis himself, but which are original works meant to directly address these reflections and beliefs. This book is exciting, almost as if a hitherto unknown book of original works by C.S. Lewis had suddenly come to light.

    The writings are presented in four sections that hold distinctly different tones and objectives. The first “…quotes him, builds on him, and challenges him to draw conclusions he may not have liked.” The second focuses more on Hayward’s writings and style, but with a nod to Lewis’ influence. The third section addresses Lewis’ affection for the book The Consolation of Philosophy and offers perspectives from Hayward on how its ideas and Lewis’s expand different aspects of spiritual reflection; while the fourth section offers bibliographic keys to further pieces in the Lewis/Hayward tradition for newcomers who may be piqued by this collection’s lively inspections, and who want more insights from other sources.

    As far as the contentions themselves, “St. Clive” is a journeyman’s venture into the traditions of the Orthodox Church and its relationship to mysticism. It provides a lively set of discourses considering such varied topics as the failure of Christianity to superimpose itself on the pagan custom of Halloween and the notion that science is just one of the “winnowing forks” available for denoting pathways beneficial to mankind (natural selection being yet another; especially as it applies to diet choices).

    By now it should be evident that a series of dichotomies exist surrounding this effort, which is ‘neither fish nor fowl’ but a delightful compendium of reflections that represent something new. It’s not a scholarly work per se, but its language will appeal to many in the scholarly community (particularly since any discussions of Lewis usually embrace this community more or less exclusively). It’s also not an attempt to channel Lewis’ approach and tone, though these reflective pieces are certainly reminiscent of C.S. Lewis. And it’s not a singular examination of spiritual perspectives, but offers a wider-ranging series of discussions that defy pat categorization.

    Indeed, this is one of the unique aspects of “St. Clive.” What other treatise holds the ability to reach lay and scholarly audiences alike, creates a wider-ranging series of connections between his works and similar writings, and expands upon many concepts with an astute hand to spiritual, philosophical, and social reflection?

    None: and this not only sets “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis apart from any other considerations, but makes it accessible to a lay audience that might have only a minimal familiarity with Lewis or the Orthodox Way.

    Go on and buy “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis (Kindle, paperback)!

How to Think About Psychology: An Orthodox Look at a Secular Religion

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Introduction: A study of secularization

Thomas Dixon in Theology, Anti-Theology, and Atheology: From Christian Passions to Secular Emotions, offers a model of societal secularization intended to be a more robust than just seeing “theology vs. anti-theology,” “theology vs. theology in disguise,” or “theology vs. anti-theology in disguise.” He argues for a process that begins with full-blooded theism, such as offered by almost any strain of classic Christianity, and then moves to “thin theism,” such as Paley (today think Higher Powers), then “anti-theology” that is directly hostile to theism, then “atheology” which is alienated from theological roots but is merely un-theological, “in much the same way as a recipe in a cookery book is un-theological.”

Dixon, like a good scholar, provides a good case study explored at greater length in his dissertation, and I am very interested in the case study he chose. He looks at the formation of a secular category of psychology, and the steps that have been taken to depart from older religious understandings situating the concept of passions, to a secular concept of emotions. The development of the secular category of emotions serves as a microcosm of a study of a society’s apostasy (a term Dixon does not use in his article) from understanding aspects of life as features of religion, to covering similar territory in terms of what is explained, but understanding things on secular terms, disconnected from religion. (Much prior to the transition Dixon documents, it’s difficult to see what the West would make of psychobabble about “Feelings aren’t right. They aren’t wrong. They’re just feelings.“)

If I may summarize Dixon’s account of the apostasy, while moving the endpoints out a bit, in the Philokalia, passions are loosely sin viewed as a state, with inner experience (and sometimes outer) related to how we live and struggle with our passions. Orthodox Christians have quite an earful to give (and sometimes the maturity not to give it) if someone from the West asks, “What are your passions?” In an Orthodox understanding, taken literally, that question has nothing to do with activities we enjoy and get excited about (unless they are wrong for us to engage in). It is more the matter of a habit of sin that has defaced their spiritual condition and that they are, or should be, repenting of. That is one of the more “Western-like” points we can take from the Philokalia; another foundational concept is that many of the thoughts we think are our own, and make our own (such as authentic handling of non-straight sexuality as is broadly understood today), are the unending attempted venomous injections of demons and we need to watchfully keep guard and destroy what seems to be our own thoughts. This is not present, nor would be particularly expected, in Dixon’s account. However, the “before” in Dixon’s “before and after” clearly situates what would today be considered feelings as markers and features of spiritual struggle, spiritual triumph, and spiritual defeat. The oldest so-to-speak “non-influence” figure Dixon attends to lived his life well after the Orthodox eight demons, that attack us from without, were revised to become our own internal seven deadly sins.

The first alternative Dixon studies is a concept of emotion that is paper-thin. The specific text he studies, which is remarkably accurately named, is Charles Darwin’s The Expressions of Emotion in Man and the Animals. The title does not directly herald a study of emotion, but the expressions of emotion, with an a priori that diminishes or removes consideration of human emotional life being distinctive (contrast Temple Grandin, Animals in Translation; she believes very much that animals have a psyche, but takes a sledgehammer to all-too-easy anthromorphization of animal psyches). Furthermore, an emotion is something you feel. Emotion is not really about something, and emotional habits are not envisioned. Darwin’s study was a study of physiologically what was going on with human and animal bodies approached as what was really going on in emotion.

Later on, when atheology has progressed, this begins to change. After a certain point people could conceive that emotions are about something; another threshold crossed, and you could speak of emotional habits; another threshold crossed, and you could regard a person’s emotional landscape as healthy or unhealthy. All of this fits Dixon’s category of atheology if one is using his framework. There remain important differences from either the Philokalia or the earliest models Dixon studies: it is today believed that you should let emotions wash through you until they have run their course, an opinion not endorsed by any framing of passions that I know. However, I would recall G.K. Chesterton on why it was not provocative for him to call the Protestant Reformation the shipwreck of Christianity: the proof is that, like Robinson Crusoe, Protestants keep on retrieving things from the Catholic ship.

Perhaps the fullest atheological rediscovery of the concept of a passion I am aware of is the disease model of alcoholism lived out in Alcoholics Anonymous. The passions are, in the Philokalia, spiritual wounds or diseases of some sort, and the dominant metaphor for a father confessor is that of a physician or healer. While the important term “repent” is not included in the wording of the twelve steps, the twelve steps paint in powerful and stark relief what repentance looks like when it puts on work gloves. The community is in many ways like a church or perhaps is a church. Steps may be taken to qualify strict doctrine, but the teaching and resources are a sort of practical theology to help people defeat the bottle. (One thinks of Pannenberg’s essay How to Think About Secularism suggests that secularism did not arise from people grinding an axe against all religion; it arose from people wanting to live in peace at a time when it was mainstream to wish that people on the other side of the divide would be burned at the stake.) There is a bit of haziness about “God as I understand him,” but this is decidedly not the result of hazy thinking. The biggest difference between Alcoholics Anonymous and the Orthodox Church may be that Alcoholics Anonymous helps with one primary disease or passion, and the Church, which could be called Sinners Anonymous, doesn’t say, “Hi. I’m Joe, and I’m an alcoholic.” It believes, “Hi. I’m Joe, and I’m the worst sinner in history.”

Where is the Orthodox Church in all of Dixon’s study?

At a glance, there may not be much visible. The Orthodox Church is not mentioned as such, the text seems to focus on English-speaking figures from the 17th century onwards, and the only figure claimed by the Orthodox Church is the Blessed Augustine, who is first mentioned in a perfunctory list of influences upon authors who retained significant grounding in older tradition. (The next stop seems to jump centuries forward to reach Thomas Aquinas.) The text does not seem to have even a serious pretension to treat Orthodoxy as far as the case study goes. Furthermore, while passions were and are considered important in Orthodoxy, the theological affections that counterbalance theological passions in the “before” part of “before and after” are obscure or nonexistant in Orthodox faith.

However, there is something that would feel familiar to Orthodox. To the Orthodox student in a Roman university, there may be the repeated effect of a Catholic student conspiratorially explain that the Roman Catholic Church has been doing that was daft and wrong, but now Rome is getting its act together, has progressed, and has something genuinely better to offer. To Orthodox, this whole topos heralds something specific; it heralds the dismantling of one more continuity that Rome used to have with Holy Orthodoxy. And while Dixon does not discuss “Catholic” or “Protestant” as such and does not even have pretensions of treating Orthodoxy, he offers a first-class account of Western figures dismantling one more continuity with Holy Orthodoxy. To many Orthodox, the tune sounds all too familiar.

Quasi-Mystical-Theology

In Orthodoxy, all theology is “mystical theology”, meaning what is practically lived in the practice of Holy Orthodoxy. Systematic theology is off-limits, as a kind of formal book exercise that is not animated by the blood of mystical theology.

Clinical psychology offers what Dixon terms quasi-theology, and I would more specifically term quasi-mystical theology. Not all psychologists are clinical practitioners; there are a good number of academic research psychologists who explore things beyond the bounds of what a counselor would ordinarily bring up. For instance, academic psychology has developed theories of memory, including what different kinds of memory there are, how they work, and how they fit together. These are not only more detailed than common-sense understandings, but different: learning a skill is considered a type of memory, and while it makes sense on reflection, the common, everyday use of “memory” does not draw such a connection.

This is a legitimate finding of research psychology, but it falls outside of common counseling practice unless the client has some kind of condition where this information is useful. Clinical practitioners attempt to inculcate aspects of psychology that will help clients with their inner state, how to handle difficulties, and (it is hoped) live a happier life. All of this is atheology that is doing something comparable to theology, and more specifically mystical theology; the speculative end is left for academics, or at least not given to clients who don’t need the added information. In Dixon’s framing, some atheology is additionally quasi-theological, meaning that it offers e.g. overarching narratives of life and the cosmos; he mentions science-as-worldview as one point. Clinical psychology offers a different, humbler, and vastly more powerful quasi-theological project. It offers an attempt at a secular common ground that will let people live their lives with the kind of resources that have been traditionally sought under religious auspices. As far as the Philokalia as the Orthodox masterwork for the science of spiritual struggle goes, at times the content of clinical psychology runs parallel to the Philokalia and at times it veers in a different and unrelated direction from the Philokalia, but it is almost a constant that clinical psychology is intended to do Philokalia work that will help overcome bad thoughts, preventable misery, regrettable actions, being emotionally poisoned by people who are emotionally poisonous, etc. There is of course an additional difference in that the works in the Philokalia are concerned with building people up for eternal glory, but clinical psychology is meant to build people up for a positive life, and that much is common ground.

What is a religion? Can religion be secular?

Q> With so many religions [in India], how do you stay united ?

A: A common hatred of stupid Americans.

An FAQ list written by an exasperated Indian

The term “religion” etymologically comes from Latin, “religare”, which means to bind. It is the same root as in “ligament” in the human body, which do a job of connecting bones to each other. And while the FAQ list contains some astonishingly silly questions, there is some degree of insight reflected in a realization of many religions in India leading to a question of, “How do you stay united?

I bristled when I read scholars saying that courtly love and chivalry was the real religion of knights and nobles late in the Middle Ages, but some years later, the claim makes a lot more sense to me. The medieval versions of Arthurian legend I read before and during The Sign of the Grail repeatedly talked about how people didn’t love (in courtly fashion) anything like the days of King Arthur, which is a signal warning that courtly love was present in a sense that was unthinkable in the claimed days of King Arthur’s court. The first widespread version of Arthurian legends outside of Celtic legend were in the twelfth century; the dates reported, with mention of St. Augustine of Canterbury, put Arthur as being in the sixth century. The number of intervening centuries is roughly the same as the number of years between our time and the tail end of the medieval world.

Furthermore, I have not read Harry Potter but I would offer some contrasts. First of all, Harry Potter is produced, offered, and among the more mentally stable members of the fan base, received as a work of fiction. The version of King Arthur that first swept through mainland Europe was a work of pseudohistory produced mostly out of thin air, but was presented and received as literal history. Secondary, Harry Potter mania is not expected to be a fixture for all of a long lifetime: the cultural place we have is like nothing else in its heyday, but it is a candidate for a limelight that shone on many other things before it and is expected to shine on many things after it. The Arthurian legends were more of a Harry Potter without competition. Today one can walk in the bookstore and see fantasy novels representing many worlds; Arthurian legends tended to absorb anything beside them that was out there (like the story of Tristan and Yseult, included in Sir Thomas Mallory’s Le Morte d’Arthur). It might be pointed out that the present Pope as of this writing is named after a medieval Western saint, Francis of Assisi, who was named under the inspiration of France and more specifically French troubadours. I am not sure where the troubadors’ lyrics began and ended, but Arthurian legends entered the vulgar (i.e. common, instead of Latin) tongue in France and troubadours were part and parcel to what spread. Notwithstanding that the Arthurian legends take place in England, they are to this day as well-known, or better-known, in France, than the story of the (French) Roland and his paladins. The Roman Catholic Church forbade reading “idle romances,” meaning, essentially, all Arthurian literature, but it seems that, in the circles of courtly love, the active endeavors of chivalry were much more on the front burner with Christianity assumed to be on the back burner, and chivalry was more of one’s real religion to knights and nobles than Christianity.

One Orthodox student, perhaps not making himself particularly well-liked in a theology program by complaining about Karl Rahner’s reliance on Western analytic philosophy (one particularly memorable cart-before-the-horse heading was “The presence of Christ in an evolutionary worldview”), and was answered by saying that it was to reach the unbeliever. He responded and said that he did not see why the common ground between all world religions was Western analytic philosophy. The professor said that it was to reach the unbeliever in us. The student said that Western analytic philosophy did not speak to the unbeliever in him. (The conversation moved on from there, but without uncovering any particular reason why Western analytic philosophy should fit the job description Rahner was conscripting it to do.)

In psychology today, the common ground that is legitimately given the job of a secular and artificial religion in a sense of what common ground binds us together is material derived by Buddhism and Hinduism (whether or not their incarnations would be recognized by the religious communities). Jainism is omitted perhaps because of a lack of familiarity with Indian religion. (The term “yoga,” for instance, means a spiritual path, in which sense it would be natural for a Christian to claim to be practicing the Christian yoga, but yoga in the usual sense is lifted from Hinduism. As to whether Orthodox may practice yoga, as always, ask your priest; I do not see why Christians need yoga, but many priests are much more lenient than I would be.) What is presented in psychology today is a secular religion, not specifically requiring one to reverence certain deities or providing as complete a moral code as world religions, and for that matter expected to be markedly different than the secular religions offered ten years in the past and ten years in the future, and no less meant to do a religion’s job because it is concocted.

Why are we seeking mindfulness from the East?
Perhaps because we because we have dismantled it in the West.

A cartoon about where morality is. /><br />
Buddhism has four noble truths, and an eightfold noble path in which a Western philosopher or historian of philosophy would recognize a path of virtue-based morality. One of them, “Right Mindfulness,” has been given a heyday in the sun, although mindfulness is best understood holistically in a society where self-identified Buddhists find license to treat morality as optional (Buddhist societies and religious texts seem to find a great deal of moral debt owed to other humans, as one can likely find by reading whatever the Wikipedia page for Buddhism mentions). Virtue-based moralities are common in many world religions and world philosophical traditions; if Christianity offers a virtue-based morality, this has never been a Christian monopoly. Besides Buddhism, Confucianism and Daoism, for instance in the East, and Aristotle and the Stoics in the West, approach morality by virtues. There are important differences in <em>how</em> they approach morality by virtues, but the concept of virtues as such is common. (A virtue is a disposition, or an internal state influencing action, that “points towards” some category of good action and/or “points away” from some category of bad action.)</p>
<p>As compared to Western philosophy without much Eastern influence, there is not a packaged standalone virtue of mindfulness. Another Indian virtue that is shared between Hinduism, Buddhism, and Jainism, <em>ahimsa</a> or not-harming, says in essence “I cannot harm you without harming myself,” and while it may be easier to see from pantheism, even secular grounds can recognize that divorce is not the only misfortune that hurts all involved. Various stripes of abuse are destructive for the victim, but they are also destructive to the abuser. To steal or lie to another is also a self-violation. This virtue may not be spelled out in older Western texts, but a philosopher who knows Western virtue philosophy should be able to immediately recognize mindfulness, ahimse, etc. as newly met members of the family of virtues, and possibly cardinal virtues to boot. (Cardinal virtues are virtues that are both important in themselves, and something that other virtues hinge on.)</p>
<p>Mindfulness is something that’s part of the terrain of virtue, in the West as well as the East; it’s just that with how something like a “political map” is drawn, it’s not framed as its own separate territory. (This kind of thing is familiar enough to students of philosophy and religion.) However, there are repeated points of contact between mindfulness and <a href=Fr. Thomas Hopko’s “55 Maxims for the Christian Life”:

  1. Be always with Christ and trust God in everything.
  2. Repeat a short prayer when your mind is not occupied.
  3. Practice silence, inner and outer.
  4. Sit in silence 20 or 30 minutes a day.
  5. Do not engage intrusive thoughts and feelings.
  6. Live a day, or even part of a day, at a time.
  7. Be grateful.
  8. Be cheerful.
  9. Listen when people talk to you.
  10. Be awake and attentive, fully present wherever you are.
  11. Flee imagination, analysis, fantasy, figuring things out.

34 is not the only item that exhorts us to be mindful.

But we are rediscovering mindfulness after having dismantled it at home. One friend talked about how his grandmother complained about Walkmans, that if you are running through natural surroundings and listening to music, you are not paying due attention to your surroundings. There has been a stream of technologies, from humble, tape-eating Walkmans to the iPod’s apotheosis in an iPhone and Apple Watch pairing, whose marketing proposition is to provide an ever-easier, ever-more-seductive, ever-more-compelling alternative to mindfulness. Now an iPhone can be awfully useful (I have a still-working iPhone 7), but using technology ascetically and rightly is harder than not using it at all, and Humane Tech only reaches so far.

One CEO talked about how she wanted to share one single hack, and the hack she wanted to share was that her mother gave you her full attention no matter who you were or what you were doing. And evidently this was something the CEO considered important both to do and to invite others to do. However, her mother’s behavior, however virtuous, and virtuously mindful, was nothing distinctive in her generation, nor was it presented as such. Even with no concept of mindfulness as such, people in her mother’s generation were taught in life, faith, and manners to give mindful attention to everyone you dealt with.

G.K. Chesterton exposes the sadness of laboring in the prison of one idea, and something similar might be said by laboring in the prison of one virtue, especially if that is not a cardinal virtue that opens to a vista of other virtues. Mindfulness, for instance, is much more worthy of attention when viewed as part of an Eightfold Noble Path of interlocking virtues. A TED talk about what makes people beat the odds, presented as original research to a virtue the presenter calls “grit,” which (however much research is done) is quickly recognizable as the standard virtue of perseverance.

There may be hope for a TED talk about an interlocking family of virtues. Tim Ferris’s talk about Stoicism does not discuss virtue as such, but does introduce the oblong concept that life lessons learned in ancient times can be relevant and useful today, and discusses Stoicism as the substance of a play George Washington used to strengthen his troops, and discovered as a kind of ultimate power tool by some of the top coaches in the NFL.

The first book of the Philokalia, moved to an appendix by formerly Protestant editors, was misattributed to one saint and the stated reason for its banishment was that it was spiritually insightful but not written by a Christian; it was Stoic and not Christian in certain respects. That may be true, but the Philokalia is universally human and its authors have usually been quick to borrow from, and respect, Stoic virtue philosophy.

One influential book from the West is Boethius’s The Consolation of Philosophy. C.S. Lewis gives its reception a cardinal place in The Discarded Image, and contests a tendency to have to choose between Boethius’s Christianity and his philosophy. Both should be taken seriously, and the book, among other excellences, shows a Christian who has profited from the best pagan philosophy had to offer, including important Stoic elements.

We’ve seen a TED talk that doesn’t name virtues but shows enthusiasm for ancient philosophy in which virtues were important. Perhaps someday we may have a TED talk about an ancient or modern family of virtues.

“Hi, my name’s Joe, and I’m an alcoholic,” is fundammentally not an “affirmation.”

I would like to look at the phrase, “Hi, my name’s Joe, and I’m an alcoholic” to dismiss two ideas that might already be obviously ridiculous.

The first is that it’s sadistic, Alcoholics Anonymous rubbing member’s noses into the dirt because of some cruel glee. The practice of introducing yourself as an alcocholic is part and parcel of a big picture intended to free alcoholics from a suffering you wouldn’t wish on your worst enemy, perhaps reminding members that someone who has been fifteen years sober can return to bondage to alcohol. Furthermore, the main intended beneficiary of saying “Hi, my name’s Joe, and I’m an alcoholic,” is simply the alcoholic who says it.

The second is that it’s wishful thinking. Perhaps there are some confused people who believe that it would be nice to be drunk all the time and drink more and more. However, for someone who knows the incredibly destructive suffering alcoholism inflicts on oneself and those one loves, it is an absurdity to think of “Hi, my name’s Joe, and I’m an alcoholic” as a way to talk something into being, for someone who’s been stone cold sober lifelong to wish to be in cruel slavery to alcohol. “Hi, my name’s Joe, and I’m an alcoholic” being an “affirmation” of wishful thinking belongs in a Monty Python sketch. The introduction as an alcoholic falls under the heading of facing already present reality.

“Here is a trustworthy saying which deserves acceptance: Christ came into the world to save sinners, of whom I am chief.” Such said St. Paul, and such is enshrined in two brief prayers before communion. Confessing oneself the chief of sinners is not a positive affirmation: but it is a handmaiden to being one Christ died for, and another saying which has rumbled down the ages, “The vilest of human sins is but a smouldering ember thrown into the ocean of God’s love.” The confession as the chief of sinners is not an endpoint. It is a signpost lighting up the way to, “Death is swallowed up in victory.” However vile the sins one owns up to, they are outclassed in every possible way by the Lord who is addressed in, “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” (“Mercy” is said to translate chesed, a Hebrew word usually translated as “lovingkindness.”)

How do modern psychological affirmations look to a theist? A bit like trying to nourish yourself by eating cotton candy, but I’d really like to give more of an argument than an unflattering comparison. The introduction to Seven Habits of Highly Effective People describe a shift in wisdom literature (written and other materials about how to live life well; the concept heavily overlaps both theology and psychology). The shift is from a character ethic, which says that you get ahead by moral character or moral virtue, to a personality ethic which does not call for submitting to inner transformation, and whose hallmarks include exhortations to “Believe in yourself.” (Since Covey wrote his introduction, the jobhunting world is not the only arena to undergo a second fall into a personal brand ethic, but affirmations have not gotten to that point, or at least not that I’m aware of.)

Spirituality and organized religion

One Orthodox priest mentioned, for people who want to be spiritual but express distrust of organized religion, “If you don’t like organized religion, you’ll love Orthodoxy. We’re about as disorganized as you can get.” But he also had a deeper point to make.

That deeper point is that “objection to organized religion” is usually at its core “objection to someone else holding authority over me.” And that is deadly, because someone else having authority over you is the gateway to much of spiritual growth.

Spirituality that is offered as neutral, and has been castrated enough not to visibly trample any mainstream demographic’s religious and spiritual sensitivities, may have some effect, but true growth takes place outside of such spiritual confines.

Fr. Alexander Schmemann’s For the Life of the World almost opens on “spirituality.” He discusses its vacuity, and how it exacerbates an already secular enough life. The reader is directed to him for what one might have that is better than taking a secular life and adding spirituality.

For lack of knowledge my people perish

I would like to take a moment to talk about mental illness.

The teaching of the Orthodox Church on what we understand as mental illness (see some “hard pill to swallow” prayers), as articulated by an Orthodox MD/PhD, is that the terrain we frame as mental illness has already been analyzed and addressed. Mental illnesses, or what are called such, are tangles of passion. But the psychiatrist was clear that he could and did prescribe medications to lessen patients’ suffering.

One bugbear that needs to be addressed is the idea that if you are suffering from mental illness, you need more faith, and/or you just need to snap out of it. Now all of us really need more faith, and if you suffer from a mental illness, you obviously should pray. However, trying to pray hard enough to make it go away may not work any better than trying to snap out of it.

Now, with caveats, I would recommend Orthodox Christians with mental illness to see a psychiatrist and/or a counselor. Their methods can be very effective, and for all my writing about ersatz religion, they can significantly reduce suffering.

The caveat I would give is not theologically motivated. It is that there are excellent psychiatrists and counselors, but psychology is a minefield, with counselors who will tell you to use pornography and masturbate. If I were looking for a provider, I would do research and/or ask someone you trust to do research for you (if, for instance, you are depressed enough that it’s difficult to get out of bed). And if your provider seems to be acting inappropriately or displaying incompetence, it may be the entirely right decision to switch providers.

However, there is one piece more that the secular category of psychology does not understand. Mental illness can improve dramatically when you delve into new layers of repentance. While it doesn’t work to just try harder to have more faith, as you walk the Orthodox journey of repentance you will see things to repent of, and some of that repentance can slowly help untangle the knot of passions that the Fathers of the Philokalia knew, and St. Isaac the Syrian, a saint who has benefitted many mentally ill people.

The reason this section is titled “For lack of knowledge my people perish” is that we usually don’t see what we need to repent of to work at that level. We don’t know the steps. The solution I would expect is to work hard to repent, and make your confession include that one sin that you are wishing to forget when you confess. But walk on the journey of repentance: Repentance is Heaven’s best-kept secret. Monasticism is rightly called repentance, but the treasure of repentance is for everyone.

For those for whom this is a live option, the care of a spiritual director receives a central endorsement in Orthodox Psychotherapy, a classic which says that if patristic spiritual direction were to be introduced today, it would not likely be classified as religion so much as a therapeutic science. A good, experienced spiritual director who is familiar with mental illness as understood in Orthodoxy can be a much better alternative to fumbling around until you find out what sin you need to repent of and reject to turn your back on a particular point of mental illness. “For lack of knowledge my people perish” can be greatly alleviated by a spiritual director who understands classic Orthodox teaching on mental illness.

One more thing: a wise Orthodox protopresbyter said, “Avoid amateur psychologists. They usually have more problems than the rest of us!”

Et cetera

There are other things I do not wish to treat in detail. After it has been observed that clinical psychology often takes a person who is miserable and raise that person to feeling OK, but not rise above feeling OK, there has been a “positive psychology” meant for everyone, to help people rise above OK and make use of great talents. I would comment briefly that monasticism is both a supreme medicine for those of us who need some extra structure, and a school for positive excellence, and the latter is more central than the former.

In terms of “Christian psychology,” Cloud and Townsend’s Boundaries: When to Say Yes, How to Say No is consistently violent to Biblical texts in the process of presenting secular boundaries as Christian. The Parable of the Good Samaritan is ludicrous hyperbole, and not properly understood until it is recognized as ludicrous hyperbole, in which the Good Samaritan goes through a road infested by brigands, gambles with his life when he gives in to what would ordinarily be the bait to brigands’ oldest and deadliest trick in the book, and so on. It was made to make the listener who asked Christ, “Who is my neighbor?” profoundly uncomfortable. Cloud and Townsend, however, present the Good Samaritan as giving a moderate and measured response, and asks us to imagine the rescued victim asking the Samaritan to give even more, and the Good Samaritan wisely saying, “No.

If you have to be that violent to the Bible to make it agree with you, you’re almost certainly wrong.

And there are other things. I’m not going to try to detail life without thinking in terms of boundaries, beyond saying that Christianity, and almost certainly not only Christianity, has a concept of “Love your neighbor as yourself” that unfolds into right relations with other people, but without psychology’s concept of boundaries.

Let me mention one more point.

Honest?

Perhaps most striking of all was a session under the heading of honesty, and showed a TED talk where a psychiatrist shared (in retrospect and in context, this seems like a deliberate name-drop) that he was named after his father, a Baptist minister. Then he came out as an illegitimate child, and I would like to repeat why my own parents do not like the term “bastard.”

While they wanted to teach polite language, my parents did not object to the term “bastard” because it is forceful enough to be a rude word. They objected to the term “bastard” because the term refers to someone who did not and could not have any say or any agency in a wrong decision. If there is a term forceful enough to be a rude word in this context, and the relevant act was consensual, the abrasive word should refer to the parents and not the child. And now that we’ve mostly retired the use of words like “adulterer” and “fornicator”, we have an abrasive term for the victim who had no choice in a matter and not those who made the victimhood and the victim. If the worst TMI delivery in the TED talk was that the psychiatrist was an illegitimate child, one could have answered, “Well, Christ was also born from a scandalous pregnancy.” But in fact this is not all the TMI psychiatrist was “sharing.”

Back to the TED talk. Coming out as a bastard was a softening up of the audience for behavior in which the psychiatrist genuinely did have agency. He then came out as a philanderer; he did not use any negative terms, but talked about honesty and authenticity when he opened up to his wife, now his 2nd ex-wife whom he presents as not really harmed, and shared to her, of himself, that he was both married and dating. It was, to adapt a striking phrase from Robert A. Heinlein’s Stranger in a Strange Land, a confession with total absence of contrition or repentance.

No light bulbs went on above staff members’ heads when patients complained that this was the most autistic version of honesty they had yet seen endorsed by a mental health professional, and explained that you don’t open a coat and say “Here’s all there is to see, whether or not seeing it will help you,” or that you don’t bleed all over a casual acquaintance who asks “How are you?” in passing; as sometimes has to be explained to the autistic patient, it is rarely a shirking of due honesty to withhold a full-strength informational answer in responding to a merely social question.

And perhaps no light bulbs should have gone on over staff heads because the session on honesty had nothing to do with honesty. Staff members were in fact not ignorant of the major concept of “negative politeness” and that right speech usually both conceals and reveals. Ostensible “honesty” was just how an unrelated payload was delivered.

To spell it out, the payload is that whatever sexual practices you find yourself most drawn to pursue, and others pursue, is your real, authentic self, and honesty takes that as a non-negotiable foundation. The lecture was devoid of any clear or even vague reference to any stripe of queers (or whatever they are called this week), and if the speaker’s philarendering tried out dating a guy, he did not disclose this point. But as much as coming out as an illegitimate child paved the way for coming out as a philanderer, accepting his coming out as a philanderer on the terms he presented was masterfully crafted to pave the way to saying the only real payload to that TED talk: “The sexual practices you are most drawn to engage in are your real, authentic self, and authenticity starts with accepting these practices as its foundation,” and if one labors under the delusion that a successful straight marriage is what happens when one man, and one woman, lay the reins on the horse’s neck, one is in a position that has little to no ground to dissent from a position of, “If you allow straight marriage to be authentic, you have to give queers the same right too.”

The entire session ostensibly offered to teach honesty was itself treacherously dishonest.

(Queer advocacy has long since been baked into the societal common ground that psychology deems inoffensive to all religions.)

Conclusion: Beyond solipsism

The goal and lesson of psychology is quite often solipsistic. There are exceptions: positive psychology may cover three versions of the good life, the last and deepest version being the meaningful life, a non-solipsistic life of service to others. (Though this is seldom covered in psychology, service to others gives a real happiness). However, a session on boundaries covers how to establish and maintain our own boundaries, but probably does not cover respecting other boundaries, including when someone draws a boundary when you think it would be so much better not to establish the boundaries. The further you go, the tightest the constriction of solipsistic self-care. The endgame approached by most pillars of counseling psychology is a client with self-contained happiness.

In Orthodoxy, we do one better: “Only God and I exist.”

“Only God and I exist.” What does that mean? In a nutshell, the only standing that ultimately matters is your standing before God. Now the Orthodox Church has various forms of mediated grace, and that mediation may be included. However, the only one you need seek to please is God; if you are pleasing God, it doesn’t matter what people may do, or even the demons. Arrogance has a place; we are summoned to be rightly and properly arrogant of the demons in pleasing God. And trample them.

One major difference between ancient Judaism and its neighbors was that, as God’s people knew, there was only one God, and our problem before him was sin; if one has sinned, the one and only necessary remedy was atonement. The polytheistic neighbors believed in something much less rational, not to mention far less humane, was that one could do things that offended one or more gods, and the solution to this situation was to appease the offended deity, but unfortunately what appeased one deity could offend another. The unfortunate picture was much like the fool’s errand of being on friendly terms with everyone in a bickering junior high.

St. Moses is in fact one who confessed what Orthodox believe as “Only God and I exist.”

Once one has crossed that ground, and found that there is only one God to serve and offer our repentance, we move beyond the junior high of our life circumstances… and find that the one God is in fact the Lord of the Dance and the Orchestrator of all Creation. And this time everything besides onself again becomes real, but not ultimately real. There are billions of people in the world whom we should love, and we should show virtue and politeness to all we meet, but in the end only God has the last word.

Psychology offers a narrower and narrower constriction if you take it a guide to living with others. “Only God and I exist,” by contrast, opens wider and wider and wider, in a solipsism that is vaster than the Heavens that it, also, embraces. It is a solipsism in which you are summoned to dance the Great Dance with your neighbors and all Creation!

If you need psychology and psychiatry, by all means, use them. But remember that only God and you exist!

Much Love,
C.J.S. Hayward

Read more of The Best of Jonathan’s Corner: An Anthology of Orthodox Christian Mystical Theology on Amazon!

The Magician’s Triplet: Magician, Scientist, Reformer

I would like to take a Protestant church’s electronic sign for a starting point. The sign, with a portrait of Martin Luther to the right, inviting people to an October 31st “Reformation Day potluck.” When I stopped driving to pick up a few things from ALDI’s, I tweeted:

I passed a church sign advertising a “Reformation Day” potluck.

I guess Orthodox might also confuse Halloween with the Reformation…

Those words, if one steps beyond a tweet, may be taken as a witty jibe not obviously connected with reality. Some people might an ask an obvious question: “What train of thought was behind that jab?” And I’d like to look at that, and answer that real or imagined interlocutor who might wonder.

 The Abolition of Man and The Magician’s Twin

When I first read The Abolition of Man as a student at Calvin College, I was quite enthralled, and in my political science class, I asked, “Do you agree with C.S. Lewis in The Abolition of Man ab—” and my teacher, a well-respected professor and a consummate communicator, cut me off before I could begin to say which specific point I was inquiring about, and basically said, “Yes and amen to the whole thing!” as as brilliant analysis of what is going on in both modernist and postmodernist projects alike.

C.S. Lewis’s The Abolition of Man (available online in a really ugly webpage) is a small and easily enough overlooked book. It is, like Mere Christianity, a book in which a few essays are brought together in succession. In front matter, Lewis says that the (short) nonfiction title of The Abolition of Man and the (long) novel of That Hideous Strength represent two attempts to make the same basic point in two different literary formats. It isn’t as flashy as The Chronicles of Narnia, and perhaps the first two essays are not captivating at the same level of the third. However, let me say without further argument here that the book is profoundly significant.

Let me bring in another partner in the dialogue: The Magician’s Twin: C.S. Lewis, Science, Scientism, and Society. The title may need some explanation to someone who does not know Lewis, but I cannot ever read a book with so big a thesis so brilliantly summarized in so few words. There are allusions to two of his works: The Abolition of Man, which as discussed below calls the early scientist and the contemporary “high noon of magic” to be twins, motivated by science, but science blossomed and magic failed because science worked and magic didn’t. (In other words, a metaphorical Darwinian “survival of the fittest” cause science to ultimately succeed and magic to ultimately fail). In The Magician’s Nephew, Lewis has managed to pull off the rather shocking feat of presenting and critiquing the ultimately banal figures of the Renaissance magus and the Nietzchian Übermensch (and its multitude of other incarnations) in a way that is genuinely appropriate in a children’s book. The title of “The Magician’s Twin,” in three words including the word “The”, quotes by implication two major critiques Lewis provided, and one could almost say that the rest, as some mathematicians would say, “is left as an exercise for the reader.”

The book has flaws, some of them noteworthy, in particular letting Discovery Institute opinions about what Lewis would say trump what in fact he clearly did say. I detected, if I recall correctly, collisions with bits of Mere Christianity. And the most driving motivation is to compellingly argue Intelligent Design.  However, I’m not interested in engaging origins questions now (you can read my muddled ebook on the topic here).

What does interest me is what The Magician’s Twin pulls from The Abolition of Man’s side of the family. On that point I quote Lewis’s last essay at length:

Nothing I can say will prevent some people from describing this lecture as an attack on science. I deny the charge, of course: and real Natural Philosophers (there are some now alive) will perceive that in defending value I defend inter alia the value of knowledge, which must die like every other when its roots in the Tao [the basic wisdom of mankind, for which Lewis mentions other equally acceptable names such as “first principles” or “first platitudes”] are cut. But I can go further than that. I even suggest that from Science herself the cure might come.

I have described as a ‘magician’s bargain’ that process whereby man surrenders object after object, and finally himself, to Nature in return for power. And I meant what I said. The fact that the scientist has succeeded where the magician failed has put such a wide contrast between them in popular thought that the real story of the birth of Science is misunderstood. You will even find people who write about the sixteenth century as if Magic were a medieval survival and Science the new thing that came in to sweep it away. Those who have studied the period know better. There was very little magic in the Middle Ages: the sixteenth and seventeenth centuries are the high noon of magic. The serious magical endeavour and the serious scientific endeavour are twins: one was sickly and died, the other strong and throve. But they were twins. They were born of the same impulse. I allow that some (certainly not all) of the early scientists were actuated by a pure love of knowledge. But if we consider the temper of that age as a whole we can discern the impulse of which I speak.

There is something which unites magic and applied science while separating both from the wisdom of earlier ages. For the wise men of old the cardinal problem had been how to conform the soul to reality, and the solution had been knowledge, self-discipline, and virtue. For magic and applied science alike the problem is how to subdue reality to the wishes of men: the solution is a technique; and both, in the practice of this technique, are ready to do things hitherto regarded as disgusting and impious — such as digging up and mutilating the dead.

If we compare the chief trumpeter of the new era (Bacon) with Marlowe’s Faustus, the similarity is striking. You will read in some critics that Faustus has a thirst for knowledge. In reality, he hardly mentions it. It is not truth he wants from the devils, but gold and guns and girls. ‘All things that move between the quiet poles ‘shall be at his command’ and ‘a sound magician is a mighty god’. In the same spirit Bacon condemns those who value knowledge as an end in itself: this, for him, is to ‘use as a mistress for pleasure what ought to be a spouse for fruit.’ The true object is to extend Man’s power to the performance of all things possible. He rejects magic because it does not work; but his goal is that of the magician. In Paracelsus the characters of magician and scientist are combined. No doubt those who really founded modern science were usually those whose love of truth exceeded their love of power; in every mixed movement the efficacy comes from the good elements not from the bad. But the presence of the bad elements is not irrelevant to the direction the efficacy takes. It might be going too far to say that the modern scientific movement was tainted from its birth: but I think it would be true to say that it was born in an unhealthy neighbourhood and at an inauspicious hour. Its triumphs may have-been too rapid and purchased at too high a price: reconsideration, and something like repentance, may be required.

Is it, then, possible to imagine a new Natural Philosophy, continually conscious that the natural object’ produced by analysis and abstraction is not reality but only a view, and always correcting the abstraction? I hardly know what I am asking for. I hear rumours that Goethe’s approach to nature deserves fuller consideration — that even Dr Steiner may have seen something that orthodox researchers have missed. The regenerate science which I have in mind would not do even to minerals and vegetables what modern science threatens to do to man himself. When it explained it would not explain away. When it spoke of the parts it would remember the whole. While studying the It it would not lose what Martin Buber calls the Thou-situation. The analogy between the Tao of Man and the instincts of an animal species would mean for it new light cast on the unknown thing. Instinct, by the only known reality of conscience and not a reduction of conscience to the category of Instinct. Its followers would not be free with the words only and merely. In a word, it would conquer Nature without being at the same time conquered by her and buy knowledge at a lower cost than that of life.

Perhaps I am asking impossibilities.

I’m drawing a blank for anything I’ve seen in a life’s acquaintance with the sciences to see how I have ever met this postulate as true.

In my lifetime I have seen a shift in the most prestigious of sciences, physics (only a mathematician would be insulted to be compared with a physicist), shift from an empirical science to a fashionable superstring theory in which physics abdicates from the ancient scientific discipline of refining hypotheses, theories, and laws in light of experiments meant to test them in a feedback loop. With it, the discipline of physics abdicates from all fully justified claim to be science. And this is specifically physics we are talking about: hence the boilerplate Physics Envy Declaration, where practitioners of one’s own academic discipline are declared to be scientists-and-they-are-just-as-much-scientists-as-people-in-the-so-called-“hard-sciences”-like-physics.

I do not say that a solution could not come from science; I do say that I understand what are called the STEM (Science, Technology, Engineering, and Mathematics) disciplines after people started grinding a certain very heavy political axe, I’ve had some pretty impressive achievements, and C.S. Lewis simply did not understand the science of his time too far above the level of an educated non-scientist: probably the biggest two clues that give away The Dark Tower as the work of another hand are that the author ineptly portrays portraiture gone mad in a world where portraiture would never have come to exist, and that the manuscript is hard science fiction at a level far beyond even Lewis’s science fiction. Lewis may have written the first science fiction title in which aliens are honorable, noble beings instead of vicious monsters, but The Dark Tower was written by someone who knew the hard sciences and hard science fiction much more than Lewis and humanities and literature much less. (The runner-up clue is anachronous placement of Ransom that I cannot reconcile with the chronological development of that character at any point in the Space Trilogy.)

However, that is just a distraction.

A third shoe to drop

There are three shoes to drop; one prominent archetype of modern science’s first centuries has been hidden.

Besides the figure of the Renaisssance Magus and the Founding Scientist is the intertwined figure of the Reformer.

Now I would like to mention three reasons why Lewis might have most likely thought of it and not discussed it.

First of all, people who write an academic or scholarly book usually try to hold on to a tightly focused thesis. A scholar does not ordinarily have the faintest wish to write a 1000-volume encyclopedia about everything. This may represent a shift in academic humanism since the Renaissance and Early Modern times, but Lewis has written a small, focused, and readable book. I don’t see how to charitably criticize Lewis on the grounds that he didn’t write up a brainstorm of every possible tangent; he has written a short book that was probably aiming to tax the reader’s attention as little as he could. Authors like Lewis might agree with a maxim that software developers quote: “The design is complete, not when there is nothing more to add, but when there is nothing more to take away.”

Second of all, it would cut against the grain of the Tao as discussed (the reader who so prefers is welcomed to use alternate phrasing like “first platitudes”). His appendix of quotations illustrating the Tao is relatively long and quotes Ancient Egyptian, Old Norse, Babylonian, Ancient Jewish, Hindu, Ancient Chinese, Roman, English, Ancient Christian, Native American, Greek, Australian Aborigines, and Anglo-Saxon, and this is integrated with the entire thrust of the book. If I were to attempt such a work as Lewis did, it would not be a particularly obvious time to try to make a sharp critique specifically about one tradition.

Thirdly and perhaps most importantly, C.S. Lewis is a founder of ecumenism as we know it today, and with pacifism / just war as one exception that comes to mind, he tried both to preach and to remain within “mere Christianity”, and it is not especially of interest to me that he was Protestant (and seemed to lean more Romeward to the end of his life). C.S. Lewis was one of the architects of ecumenism as we know it (ecumenism being anathematized heresy to the Orthodox Church as of 1987), but his own personal practice was stricter than stating one’s opinions as opinions and just not sledgehammering anyone who disagrees. There is a gaping hole for the Mother of God and Ever-Virgin Mary in the Chronicles of Narnia; Aslan appears from the Emperor Beyond the Sea, but without any hint of relation to any mother that I can discern. This gaping hole may be well enough covered so that Christian readers don’t notice, but once it’s pointed out it’s a bit painful to think about.

For the first and second reasons, there would be reason enough not to criticize Reformers in that specific book. However, this is the reason I believe C.S. Lewis did not address the third triplet of the Renaissance Magus, the Founder of Science, and the Reformer. Lewis’s words here apply in full force to the Reformer: “It might be going too far to say that the modern scientific movement was tainted from its birth: but I think it would be true to say that it was born in an unhealthy neighbourhood and at an inauspicious hour.

You have to really dig into some of the history to realize how intertwined the Reformation was with the occult. Lewis says, for one among many examples, “In Paracelsus the characters of magician and scientist are combined.” Some have said that what is now called Lutheranism should be called Melancthonism, because as has happened many times in history, a charismatic teacher with striking influence opens a door, and then an important follower works certain things out and systematizes the collection. In Melancthon the characters of Reformer, Scientist, and Astrologer are combined. Now I would like to address one distraction: some people, including Lewis (The Discarded Image), draw a sharp distinction between astrology in the middle ages and the emptied-out version we have today. He says that our lumping astrology in with the occult would have surprised practitioners of either: Renaissance magic tasserted human power while astrology asserted human impotence. The Magician’s Twin interestingly suggests that astrology as discussed by C.S. Lewis is not a remnant of magic but as a precursor to present-day deterministic science. And there is an important distinction for those who know about astrology in relation to Melancthon. Medieval astrology was a comprehensive theory, including cosmology and psychology, where “judicial astrology”, meaning to use astrology for fortune-telling, was relatively minor. But astrology for fortune-telling was far more important to Melanchthon. And if there was quite a lot of fortune-telling on Melanchthon’s resume, there was much more clamor for what was then called natural philosophy and became what we now know as >e,?science.

Another troubling weed in the water has to do with Reformation history, not specifically because it is an issue with the Reformation, but because of a trap historians fall into. Alisdair McGrath’s Reformation Theology: An Introduction treats how many features common in Protestantism today came to arise, but this kind of thing is a failure in historical scholarship. There were many features present in Reformation phenomena that one rarely encounters in Protestant histories of the Reformation. Luther is studied, but I have not read in any Protestant source his satisfied quotation about going to a bar, drinking beer, and leering at the barmaids. I have not seen anything like the climax of Degenerate Moderns: Modernity as Rationalized Sexual Misbehavior, which covers Martin Luther’s rejection of his vow of celibacy being followed by large-scale assault on others’ celibacy (“liberating” innumerable nuns from their monastic communities), Luther’s extended womanizing, and his marriage to a nun as a way to cut back on his womanizing. For that matter, I grew up in the Anabaptist tradition, from which the conservatism of the Amish also came, and heard of historic root in terms of the compilation of martyrdoms in Martyr’s Mirror, without knowing a whisper of the degree to which Anabaptism was the anarchist wing of the Reformation.

Questions like “Where did Luther’s Sola Scriptura come from?”, or “Where did the Calvinist tradition’s acronym TULIP for ‘Total Depravity’, ‘Unconditional Election’, ‘Limited Atonement’, ‘Irresistable Grace’, and the ‘Perseverance of the Saints?’ come from?” are legitimate historical questions. However, questions like these only ask about matters that have rightly or wrongly survived the winnowing of history, and they tend to favor a twin that survived and flourished over a twin that withered and died. This means that the chaos associated with the founders of Anabaptism do not linger with how truly chaotic the community was at first, and in general Protestant accounts of the Reformation fail to report the degree to which the Reformation project was connected to a Renaissance that was profoundly occultic.

A big picture view from before I knew certain things

In AI as an Arena for Magical Thinking among Skeptics, one of the first real works I wrote as an Orthodox Christian, I try to better orient the reader to the basic terrain:

We miss how the occult turn taken by some of Western culture in the Renaissance and early modern period established lines of development that remain foundational to science today. Many chasms exist between the mediaeval perspective and our own, and there is good reason to place the decisive break between the mediaeval way of life and the Renaissance/early modern occult development, not placing mediaeval times and magic together with an exceptionalism for our science. I suggest that our main differences with the occult project are disagreements as to means, not ends—and that distinguishes the post-mediaeval West from the mediaevals. If so, there is a kinship between the occult project and our own time: we provide a variant answer to the same question as the Renaissance magus, whilst patristic and mediaeval Christians were exploring another question altogether. The occult vision has fragmented, with its dominion over the natural world becoming scientific technology, its vision for a better world becoming political ideology, and its spiritual practices becoming a private fantasy.

One way to look at historical data in a way that shows the kind of sensitivity I’m interested in, is explored by Mary Midgley in Science as Salvation (1992); she doesn’t dwell on the occult as such, but she perceptively argues that science is far more continuous with religion than its self-understanding would suggest. Her approach pays a certain kind of attention to things which science leads us to ignore. She looks at ways science is doing far more than falsifying hypotheses, and in so doing observes some things which are important. I hope to develop a similar argument in a different direction, arguing that science is far more continuous with the occult than its self-understanding would suggest. This thesis is intended neither to be a correction nor a refinement of her position, but development of a parallel line of enquiry.

It is as if a great island, called Magic, began to drift away from the cultural mainland. It had plans for what the mainland should be converted into, but had no wish to be associated with the mainland. As time passed, the island fragmented into smaller islands, and on all of these new islands the features hardened and became more sharply defined. One of the islands is named Ideology. The one we are interested in is Science, which is not interchangeable with the original Magic, but is even less independent: in some ways Science differs from Magic by being more like Magic than Magic itself. Science is further from the mainland than Magic was, even if its influence on the mainland is if anything greater than what Magic once held. I am interested in a scientific endeavour, and in particular a basic relationship behind scientific enquiry, which are to a substantial degree continuous with a magical endeavour and a basic relationship behind magic. These are foundationally important, and even if it is not yet clear what they may mean, I will try to substantiate these as the thesis develops. I propose the idea of Magic breaking off from a societal mainland, and sharpening and hardening into Science, as more helpful than the idea of science and magic as opposites.

There is in fact historical precedent for such a phenomenon. I suggest that a parallel with Eucharistic doctrine might illuminate the interrelationship between Orthodoxy, Renaissance and early modern magic, and science (including artificial intelligence). When Aquinas made the Christian-Aristotelian synthesis, he changed the doctrine of the Eucharist. The Eucharist had previously been understood on Orthodox terms that used a Platonic conception of bread and wine participating in the body and blood of Christ, so that bread remained bread whilst becoming the body of Christ. One substance had two natures. Aristotelian philosophy had little room for one substance which had two natures, so one thing cannot simultaneously be bread and the body of Christ. When Aquinas subsumed real presence doctrine under an Aristotelian framework, he managed a delicate balancing act, in which bread ceased to be bread when it became the body of Christ, and it was a miracle that the accidents of bread held together after the substance had changed. I suggest that when Zwingli expunged real presence doctrine completely, he was not abolishing the Aristotelian impulse, but carrying it to its proper end. In like fashion, the scientific movement is not a repudiation of the magical impulse, but a development of it according to its own inner logic. It expunges the supernatural as Zwingli expunged the real presence, because that is where one gravitates once the journey has begun. What Aquinas and the Renaissance magus had was composed of things that did not fit together. As I will explore below under the heading ‘Renaissance and Early Modern Magic,’ the Renaissance magus ceased relating to society as to one’s mother and began treating it as raw material; this foundational change to a depersonalised relationship would later secularise the occult and transform it into science. The parallel between medieval Christianity/magic/science and Orthodoxy/Aquinas/Zwingli seems to be fertile: real presence doctrine can be placed under an Aristotelian framework, and a sense of the supernatural can be held by someone who is stepping out of a personal kind of relationship, but in both cases it doesn’t sit well, and after two or so centuries people finished the job by subtracting the supernatural.

What does the towering figure of the Reformer owe to the towering figure of the Renaissance Magus?

However little the connection may be underscored today, mere historical closeness would place a heavy burden of proof on the scholar who would deny that the Reformation owes an incalculable debt to the Renaissance that it succeeded. Protestant figures like Francis Schaeffer may be sharply critical of the Renaissance, but I’ve never seen them explain what the Reformation directly inherited.

The concept Sola Scriptura (that the Bible alone is God’s supreme revelation and no tradition outside the Bible is authoritative) is poured out from the heart of the Reformation cry, “Ad fontes!” (that we should go to classical sources alone and straighten out things from there). The term “Renaissance” / “Renascence” means, by mediation of two different languages, “Rebirth”, and more specifically a rebirth going back to original classic sources and building on them directly rather than by mediation of centuries. Luther owes a debt here even if he pushed past the Latin Bible to the Greek New Testament, and again past the revelation in the Septuagint or Greek Old Testament (the patristic Old Testament of choice) to the original Hebrew, dropping quite a few books of the Old Testament in the process. (He contemplated deeper cuts than that, and called the New Testament epistle of James a “letter of straw,” fit to be burned.)

The collection of texts Luther settled on is markedly different to the Renaissance interest in most or all of the real gems of classical antiquity. However, the approach is largely inherited. And the resemblance goes further.

I wrote above of the Renaissance Magus, one heir of which is the creation of political ideology as such, who stands against the mainland but, in something approaching Messianic fantasy, has designs to tear apart and rebuild the despicable raw material of society into something truly worthwhile and excellent by the power of his great mind. On this point, I can barely distinguish the Reformer from the Renaissance Magus beyond the fact that the Reformer’s raw material of abysmal society was more specifically the Church.

Exotic Golden Ages and Restoring Harmony with Nature: Anatomy of a Passion was something I wrote because of several reasons but triggered, at least, by a museum visit which was presented as an Enlightenment exhibit, and which showed a great many ancient, classical artifacts. After some point I realized that the exhibit as a whole was an exhibit on the Enlightenment specifically in the currents that spawned the still-living tradition of museums, and the neo-classicism which is also associated that century. I don’t remember what exact examples I settled on, and the article was one where examples could be swapped in or out. Possible examples include the Renaissance, the Reformation, Enlightenment neo-classicism, various shades of postmodernism, neo-paganism, the unending Protestant cottage industry of reconstructing the ancient Church, unending works on trying to make political ideologies that will transform one’s society to be more perfect, and (mumble) others; I wrote sharply, “Orthodoxy is pagan. Neo-paganism isn’t,” in The Sign of the Grail, my point being that if you want the grandeur of much of any original paganism (and paganism can have grandeur), you will do well to simply skip past the distraction and the mad free-for-all covered in even pro-paganism books like Drawing Down the Moon, and join the Orthodox Church, submitting to its discipline.

The Renaissance, the founding of modern science, and the Reformation have mushy, porous borders. This isn’t how we conceptualize things today, but then you could have pretty much been involved one, or any two, or all three.

The Renaissance Magus, the Founder of Science, and the Reformer are triplets!

Halloween: The Second U.S. National Holiday: Least Successful Christianization Ever!

There has been some background noise about Christianity incorporating various pagan customs and transforming them, often spoken so that the original and merely pagan aspect of the custom appears much more enticing than anything else. My suspicion is that this has happened many times, although most of the such connections I’ve heard, even from an Orthodox priest, amount to urban legend.

For example, one encyclopedia or reference material that I read when I was in gradeschool talked about how, in the late Roman Empire, people would celebrate on December 21st or 22nd, and remarked briefly that Christians could be identified by the fact that they didn’t bear swords. The Roman celebration was an annual celebration, held on the solstice, and Christians didn’t exactly observe the pagan holiday but timed their own celebration of the Nativity of Christ so as to be celebrated. And along the centuries, with the frequent corruptions that occurred with ancient timekeeping, the Nativity got moved just a few days to the 25th. However, ever recent vaguely scholarly treatment I have read have said that the original date of the Nativity was determined by independent factors. There was a religious belief stating that prophets die on an anniversary of their conception or birth, and the determination that placed the Nativity on December 25th was a spillover calculation to a date deemed more central, the Annunciation as the date when Christ was conceived, set as March 25th.

I do not say that all claims of Christianization of pagan custom are bogus; probably innumerable details of Orthodoxy are some way or other connected with paganism. However, such claims appearing in the usual rumor format, much like rumor science, rarely check out.

However, Halloween is a bit of anomaly.

Of all the attempts to Christianize a pagan custom, Halloween is the most abject failure. In one sense the practice of Christmas, with or without a date derived from a pagan festival, does not seem harmed by it. The Christmas tree may or may not be in continuity with pre-Christian pagan customs; but in either case the affirmative or negative answer does not matter that much. It was also more specifically a custom that came from the heterodox West, and while Orthodox Christians might object to that or at least not see the need, I am not interested in lodging a complaint against the custom. Numerous first-world Christians have complained about a commercialization of Christmas that does in fact does matter and poisons the Christmas celebration: C.S. Lewis, one might mention here, sounds off with quite a bit of success. My own college-day comment in Hayward’s Unabridged Dictionary went:

Christmasn. A yearly holiday celebrating the coming of the chief Deity of Western civilization: Mammon.

And commercial poisoning of the Christmas spirit was also core to my The Grinch Who Stole Christmas. One might join many others and speak, instead of a Christianization of a pagan custom, of the commercialization of a Christian custom.

However, Halloween, or various archaic spellings and names that are commonly dug up, has kept its original character after a thousand years or so, and the biggest real dent in its character is that you don’t need to dress up as something dead or occult (or both); the practice exists of dressing up for Halloween as something that is not gruesome. Celebrities and characters from treasured TV shows and movies are pretty much mainstream costumes. But it is a minority, and the Christmas-level escalating displays in people’s front yards are, at least in my neck of the woods, all gruesome.

Martin Luther is in fact believed by many to have published his 95 theses (or at least made another significant move) on October 31, 1517, and people have been digging it up perhaps more than ever, this year marking a 500th anniversary. I only heard of “Reformation Day” for the first time as a junior in college, and the wonderful professor mentioned above asked me, “What do you think of celebrating Reformation Day?” and probably expecting something pungent. I answered, “I think celebrating one ghastly event per day is enough!”

Christianization attempts notwithstanding, Halloween seems to be growing and growing by the year!

Alchemy no longer needs to come out of the closet

Today the occult is in ascendancy and alchemy is coming out of the closet, or rather has been out of the closet from some time and still continuing to move away from it. Now there have been occult-heavy times before; besides the three triplets of Renaissance Magus, Founder of Science, and Reformer several centuries back, the Victorian era was at once the era of Romanticism and Logical Positivism, and at once an era with very strictly observe modesty and of a spiritualism that posited a spiritual realm of “Summer-land” where gauzy clothing could quickly be whisked away. Alchemy is now said to be more or less what modern science arose out of, and people are no longer surprised to hear that Newton’s founding of the first real physics that is part of the physics curriculum was given a small fraction of the time he devoted to pursuing alchemy. I haven’t yet gotten all the way through Owen Barfield’s Saving the Appearances: A History of Idolatry as it reads to me as choking antithesis to an Orthodox theology that is pregnant with icon. However, one of the steps along the way I did read was one talking about the heart, and, characteristic of many things in vogue today, he presents one figure as first introducing a mechanistic understanding of the heart as a pump that drives blood through the system of vessels: that much is retained at far greater detail in modern science, but in that liminal figure, such as alchemists love, the heart was still doing major alchemical jobs even if his successors may have abandoned them.

Today there are some people who have made some sharp apologetic responses. Books endorsed on Oprah may treat alchemy as supreme personal elevation. However, conservative authors acknowlege some points while condemning others as barren. It is perhaps true that alchemy represents a tradition intended to transform the practitioner spiritually. But alchemy is false in that spiritual transformation is approached through master of technique and “sympathetic magic” as Bible scholars use the term. We do not need a technique to transform us spiritually. We may need repentancefaithspiritual discipline that is neither more nor less than a cooperation with God, and communion, and in the Holy Mysteries we have a transformation that leaves gold in the dust. And alchemy is in the end  positively anemic when it stands next to full-blooded religion. And really, what person in any right mind would crawl on broken glass to create gold when Someone will give you the Providence of the true Dance and make the divine Life pulse through your blood?

A while ago, I wrote a poem, How Shall I Tell an Alchemist? which is I think where I’ll choose to end this section:

How Shall I Tell an Alchemist?

The cold matter of science—
Exists not, O God, O Life,
For Thou who art Life,
How could Thy humblest creature,
Be without life,
Fail to be in some wise,
The image of Life?
Minerals themselves,
Lead and silver and gold,
The vast emptiness of space and vacuum,
Teems more with Thy Life,
Than science will see in man,
Than hard and soft science,
Will to see in man.

How shall I praise Thee,
For making man a microcosm,
A human being the summary,
Of creation, spiritual and material,
Created to be,
A waterfall of divine grace,
Flowing to all things spiritual and material,
A waterfall of divine life,
Deity flowing out to man,
And out through man,
To all that exists,
And even nothingness itself?

And if I speak,
To an alchemist who seeks true gold,
May his eyes be opened,
To body made a spirit,
And spirit made a body,
The gold on the face of an icon,
Pure beyond twenty-four carats,
Even if the icon be cheap,
A cheap icon of paper faded?

How shall I speak to an alchemist,
Whose eyes overlook a transformation,
Next to which the transmutation,
Of lead to gold,
Is dust and ashes?
How shall I speak to an alchemist,
Of the holy consecration,
Whereby humble bread and wine,
Illumine as divine body and blood,
Brighter than gold, the metal of light,
The holy mystery the fulcrum,
Not stopping in chalice gilt,
But transforming men,
To be the mystical body,
The holy mystery the fulcrum of lives transmuted,
Of a waterfall spilling out,
The consecration of holy gifts,
That men may be radiant,
That men may be illumined,
That men be made the mystical body,
Course with divine Life,
Tasting the Fountain of Immortality,
The transformed elements the fulcrum,
Of God taking a lever and a place to stand,
To move the earth,
To move the cosmos whole,
Everything created,
Spiritual and material,
Returned to God,
Deified.

And how shall I tell an alchemist,
That alchemy suffices not,
For true transmutation of souls,
To put away searches for gold in crevices and in secret,
And see piles out in the open,
In common faith that seems mundane,
And out of the red earth that is humility,
To know the Philosopher’s Stone Who is Christ,
And the true alchemy,
Is found in the Holy Orthodox Church?

How Shall I Tell an Alchemist?

Most of us are quite clueless, and we are just as much clueless as people in the so-called “hard science” like physics!

If one begins to study not exactly physics itself, but the people who best contributed to 20th century physics, the first and most popular name will likely be Albert Einstein. However, if one extends the list of names, Nobel Prize laureate Richard P. Feynman will come up pretty quickly. He provided a series of lectures now known as the Feynman lectures, which are widely held as some of the most exemplary communication in the sciences around. He also gave a graduation lecture called “Cargo Cult Science” in which he demonstrates a lack of understanding of history. Its opening sentences read,

During the Middle Ages there were all kinds of crazy ideas, such as that a piece of rhinoceros horn would increase potency.  (Another crazy idea of the Middle Ages is these hats we have on today—which is too loose in my case.)  Then a method was discovered for separating the ideas—which was to try one to see if it worked, and if it didn’t work, to eliminate it.  This method became organized, of course, into science.  And it developed very well, so that we are now in the scientific age.

Sorry. No. This gets an F. Parts are technically true, but this gets an F. It is not clear to me that it even reaches the dignity of cargo cult history. (On Feynman’s account, cargo cults usually managed to make something look like real airports.) If you don’t understand history, but leap centuries in a single bound, don’t presume to summarize the whole of it in a short paragraph. Feynman’s attempt to summarize as much of the sciences as possible in a single sentence is impressively well-done. This is not.

I wish to make use of Darwin, and what I will call “Paleo-Darwinism”, which I would distinguish from any version of Darwinism and evolution which is live in the academy.

What is called “Darwinism” or “evolution” has changed markedly from anything I can meaningfully connect with the theory Darwin articulated in The Origin of Species.

Some of the terms remain the same, and a few terms like “natural selection” even keep their maiden names. However, Darwin’s theory was genuinely a theory of evolution, meaning that life forms slowly evolve, and we should expect a fossil record that shows numerous steps of gradual transitions. There are multiple live variations of evolution in biology departments in mainstream academics, and I don’t know all the variations. However, my understanding is that part of the common ground between competing variations is that the fossil record is taken at face value and while there is common ancestry of a form, all the evidence we have is that there long periods of extreme stability with surprisingly little change worthy of the name, which are suddenly and miraculously interrupted by the appearance of new forms of life without preserved record of intermediate forms.

For this discussion I will be closer to Darwin’s theory in the original, and I wish to explicitly note that I am not intending, or pretending, to represent any theory or concept that is live in the biological sciences. By “Evolution” I mean Paleo-Evolution, an ongoing acquirement of gradual changes. And I would furthermore want to note the distinction between natural selection, and artificial selection.

Artificial selection, meaning breeding, was presumably a readily available concept to the 19th century mind. It was, or at least should be, a readily available concept thousands of years older than the dawn of modern science. Farmers had controlled mating within a gene pool to increase certain traits and diminish others. To an economy that was at least a little closer to farming, breeding was the sort of concept well enough available that someone might use it as a basis for an analogy or metaphor.

It appears that Darwin did just that. He introduced a concept of natural selection, something that might seem odd at first but was intelligible. “Natural selection” meant that there was something like breeding going on even in the absence of a breeder. Instead of farmers breeding (I think the term ecosystem may be anachronism to place in Darwin’s day and it apparently does not appear in his writing, but the term fits in Paleo-Darwinism as well as in newer forms like a glove), natural selection is a mechanism by which the natural environment will let organisms that survive continue to propagate, and organisms that can’t survive won’t propagate either. There is a marked difference between animals that are prey animals and those that aren’t. Animals that contend with predators tend to have sharp senses to notice predators, the ability to flee predators, and the ability to put up a fight. None of these traits is absolutely essential, but mice that do not evade cats cease to exist. Dodos in Darwin’s day, or field chickens in the 19th century U.S., did not face predators and at least the dodos were quickly hunted to extinction when humans discovered the place.

I wish to keep this distinction between two different methods and selections in saying that artificial selection is not the only selection and the scientific method is not the only selection either.

What else is there? Before a Paleo diet stopped some really nasty symptoms, I read Nourishing Traditions. That book documents, in scientific terms, ways and patterns of eating that are beneficial, even though those dishes appeared well before we had enough scientific understanding to dissect the benefits. Buttered asparagus, for instance, provides a nutritionally beneficial that is greater than the nutritional value of its parts. And there are many things; the author, celebrating fermentation, says that if you have a Ruben, you are eating five fermented foods.

The point I would make about (here) diet is that independently of scientific method, societies that had choices about what to eat tended by something like natural selection to optimize foods within their leeway that were beneficial.

Science has a very valuable way to select theories and laws that is really impressive. However, it is not the only winnowing fork available, and the other winnowing fork, analogous to natural selection, is live and powerful. And, though this is not really a fair comparison, a diet that has been passed down for generations in a society is almost certainly better than the industrial diet that is causing damage to people worldwide who can’t afford their traditional cuisine.

There exist some foods which were scientifically engineered to benefit the eater. During World War II, experiments were run on volunteers to know what kind of foods would bring the best benefits and best chance of survival to liberated, starving concentration camp prisoners. Right now even my local government has gotten a clue that breast milk is vastly better for babies than artificial formula, but people have still engineered a pretty impressive consolation prize in baby formulas meant to be as nourishing as possible (even if they still can’t confer the immune benefits conferred by mother’s milk). However, 99% of engineered foods are primarily intended to make a commercially profitable product. Concern for the actual health of the person eating the food is an afterthought (if even that).

Withered like Merlin—and, in a mirror, withered like me!

I would like to quote That Hideous Strength, which again was an attempt at a novel that in fictional format would explore the same terrain explored in the three essays of the nonfiction The Abolition of Man; it is among the book’s most haunting passages to me.

“…But about Merlin. What it comes to, as far as I can make out, is this. There were still possibilities for a man of that age which there aren’t for a man of ours. The earth itself was more like an animal in those days. And mental processes were much more like physical actions. And there were—well, Neutrals, knocking about.”

“Neutrals?”

“I don’t mean, of course, that anything can be a real neutral. A conscious being is either obeying God or disobeying Him. But there might be things neutral in relation to us.”

“You mean eldils—angels?”

“Well, the word angel rather begs the question. Even the Oyéresu aren’t exactly angels in the same sense as our guardian angels are. Technically they are Intelligences. The point is that while it may be true at the end of the world to describe every eldil either as an angel or a devil, and may even be true now, it was much less true in Merlin’s time. There used to be things on this Earth pursuing their own business, so to speak. They weren’t ministering spirits sent to help fallen humanity; but neither were they enemies preying upon us. Even in St. Paul one gets glimpses of a population that won’t exactly fit into our two columns of angels and devils. And if you go back further . . . all the gods, elves, dwarves, water-people, fatelongaevi. You and I know too much to think they are illusions.”

“You think there are things like that?”

“I think there were. I think there was room for them then, but the universe has come more to a point. Not all rational beings perhaps. Some would be mere wills inherent in matter, hardly conscious. More like animals. Others—but I don’t really know. At any rate, that is the sort of situation in which one got a man like Merlin.”

“It was rather horrible. I mean even in Merlin’s time (he came at the extreme tail end of it) though you could still use that sort of life in the universe innocently, you couldn’t do it safely. The things weren’t bad in themselves, but they were already bad for us. They sort of withered the man who dealt with them. Not on purpose. They couldn’t help doing it. Merlinus is withered. He’s quite pious and humble and all that, but something has been taken out of him. That quietness of his is just a little deadly, like the quiet of a gutted building. It’s the result of having his mind open to something that broadens the environment just a bit too much. Like polygamy. It wasn’t wrong for Abraham, but one can’t help feeling that even he lost something by it.”

“Cecil,” said Mrs. Dimble. “Do you feel quite comfortable about the Director’s using a man like this? I mean, doesn’t it look a bit like fighting Belbury with its own weapons?”

“No. I had thought of that. Merlin is the reverse of Belbury. He’s at the opposite extreme. He is the last vestige of an old order in which matter and spirit were, from our modern point of view, confused. For him every operation on Nature is a kind of personal contact, like coaxing a child or stroking one’s horse. After him came the modern man to whom Nature is something to be dead—a machine to be worked, and taken to bits if it won’t work the way he pleases. Finally, come the Belbury people who take over that view from the modern man unaltered and simply want to increase their powers by tacking on the aid of spirits—extra-natural, anti-natural spirits. Of course they hoped to have it both ways. They thought the old magia of Merlin which worked with the spiritual qualities of Nature, loving and reverencing them and knowing them from within, could be combined with the new goetia—the brutal surgery from without. No. In a sense Merlin represents what we’ve got to get back to in some different way. Do you know that he is forbidden by the rules of order to use any edged tool on any growing thing?”

I find this passage to speak a great truth, but coming the opposite direction! Let me explain.

I might briefly comment that the virtues that are posited to have pretty much died with Merlin are alive and kicking in Orthodoxy; see “Physics.” The Orthodox Christian is in a very real sense not just in communion with fellow Orthodox Christians alive on earth: to be in communion with the Orthodox Church is to be in communion with Christ, in communion with saints and angels, in communion with Creation from stars to starlings to stoplights, and even in a certain sense in communion with heterodox at a deeper level than the heterodox are in communion with themselves. This is present among devout laity, and it is given a sharper point in monasticism. It may be completely off-limits for a married or monastic Orthodox to set out to be like Merlin, but a monastic in particular who seeks first the Kingdom of God and his perfect righteousness may end up with quite a lot of what this passage sells Merlin on.

Now to the main part: I think the imagery in this passage brings certain truths into sharper contrast if it is rewired as a parable or allegory. I do not believe, nor do I ask you to believe, that there have ever been neutral spirits knocking about, going about on their own business. However, the overall structure and content work quite well with technologies: besides apocalyptic prophecies about submarines and radio being fulfilled in the twentieth century, there is something very deep about the suggestion that technology “sort of withers” the person dealing with it. I think I represent a bit of a rarity in that I have an iPhone, I use it, but I don’t use it all that much when I don’t need it. In particular I rarely use it to kill time, or when I know I should be doing something else. That’s an exception! The overall spiritual description of Merlin’s practices fits our reception of technology very well.

I have a number of titles on Amazon, and I would like to detail what I consider the most significant three things I might leave behind:

  1. The Best of Jonathan’s Corner: This is my flagship title, and also the one I am most pleased with reception.
  2. “The Seraphinians: “Blessed Seraphim Rose” and His Axe-Wielding Western Converts: More than any other of my books this book is a critique, and part of its 1.4 star review on Amazon is because Fr. Seraphim’s following seems to find the book extremely upsetting, and so the most helpful review states that the book is largely unintelligible, and casts doubt on how sober I was when I was writing it. I’m a bit more irritated that the title has received at least two five-star reviews that I am aware of, and those reviews universally vanish quickly. (I tried to ask Amazon to restore deleted reviews, but Amazon stated that their policy is that undeleting a censored review constitutes an unacceptable violation of the reviewer’s privacy.)
  3. The Luddite’s Guide to Technology: At the time of this writing, I have one review, and it is kind. However, I’m a bit disappointed in the book’s relative lack of reception. I believe it says something significant, partly because it is not framed in terms of “religion and science”, but “technology and faith”. Right and ascetically-based use of technology would seem to be a very helpful topic, and if I may make a point about Merlin, he appears to have crossed the line where if he drove he could get a drunk driving conviction. We, on the other hand, are three sheets to the wind.

“They sort of withered the man who dealt with them:”
Mathematician and Renaissance Man

I ranked 7th in the nation in the 1989 MathCounts competition, and that is something to be very humble about. There’s more than just jokes that have been floating around about, “How can you tell if a mathematician is an extravert?”—”He looks at your feet when he talks to you!”

In the troubled course of my troubled relationship with my ex-fiancée, I am not interested in disclosing my ex-fiancée’s faults. I am, however, interested in disclosing my own faults in very general terms. The root cause in most cases came from acting out of an overly mathematical mind, very frequently approaching things as basically a math problem to solve and relating to her almost exclusively with my head rather than my heart, and really, in the end, not relating to her as properly human (and, by the same stroke, not relating to myself as properly human either).

I do not say that the relationship would have succeeded if I had avoided this fault and the blunders that came up downwind of it. I am also not interested in providing a complete picture. I mention this for one reason: to say that at a certain level, a very mathematical mind is not really good for us!

This is something that is true at a basic level; it is structural and is built into ourselves as persons. Some vices are in easier reach. The Orthodox understanding is that the nous or spiritual eye is the part of us that should guide us both; the dianoia or logic-related understanding has a legitimate place, but the relation between the nous and the dianoia should ideally be the relationship between the sun and the moon. One Orthodox figure characterized academic types as having a hypertrophied or excessive, out-of-check logic-handling dianoia, and a darkened nous. I plead guilty on both counts, at least in my mathematical formation.

I might also recall a brief point from Everyday Saints, a book that has managed to get a pretty long book hold waitlist at some libraries. A Soviet government agent commented, rather squeamishly, that highly educated prisoners were the first to crack under torture.

Prayerful manual labor is considered normative in Orthodox monasticism, and in a monastery, the novices who are asked to do extensive manual labor are being given a first choice offering. The fact that abbots do less labor than most other monks is not a privilege of authority. Rather, it is a deprivation. The reduced amount of manual labor is a concession to necessities, and many abbots would exchange their responsibilities with those of a novice in a heartbeat.

(I have been told, “Bishops wish they were novices!”)

Along more recent lines, I have been called a Renaissance man, or less often a genius. I felt a warm glow in being called a Renaissance man; I took the term as a minor social compliment recognizing broad-ranging interests and achievements, and not really much more than that, or much more important. Then I pulled up the Wikipedia article for “polymath,” read the section on Renaissance men, and my blood ran cold.

The article does not even pretend to list detail of what was expected of Renaissance men, but as I ran down the list of distinctions, I realized that I had pretty much every single achievement on the list, and education, and a good deal more. And what came to me was, “I’m coming down on the side of Barlaam and not St. Gregory Palamas!” (For non-Orthodox readers, Barlaam and St. Gregory were disputants in a controversy where Barlaam said that Orthodox monks chiefly needed lots of academic learning and what would today be called the liberal arts ideal, and St. Gregory said that monks chiefly need the unceasing prayer usually called “prayer of the heart.”)

There was one executive who said, “I climbed to the top of the corporate ladder only to find that it was leaning against the wrong building,” and that’s pretty much where I found myself.

I have had less of a mathematical mind by the year, and I am hoping through monasticism to let go of things other than thoroughly seeking God, and let go of my Renaissance man chassis. My hope in monasticism is to try and follow the same path St. Gregory Palamas trod, and spend what time I have remaining in repentance (better late than never).

I now have a silence somewhat like the silence of a gutted building.

I seek the silence of hesychasm.

One wise priest said again and again, “The longest journey we will take is the journey from our mind to our heart.

Why Young Earthers Aren’t Completely Crazy

Cover for Origins Questions: Creation, Evolution, Intelligent Design, and Orthodoxy

This post was a followup to The Evolution of a Personal Perspective on Creation and Origins, which should be read before this article. It was written for the same mailing list. This post has been edited slightly for clarity and privacy concerns. But I’ve still left it rather clunky.

When I was talking with some Wheaton science professors about origins questions and Wheaton’s hint of an inquisition, in which there are four stated views (two of which are deemed acceptable), and they were complaining about the President thinking that everything fits into four neat pigeonholes: everybody must believe position one, two, three, or four. (So far as I know, none of the science faculty believe any of those positions — I don’t.) Then one of them stated, for the sake of fairness, that Wheaton at least allowed four views, while the media only allowed two: either you’re a young earth creationist, or you believe in Darwinian evolution, and that’s the end of that. I had hoped that the Megalist at least would be above this misconception, and it was with some sadness that I found this hope disappointed in the posts I’ve read (I’m offline; most recent post was one about a $1M donation to a young-earth museum).

[The following paragraph describes a perspective on Thomas Aquinas. This is not my own perspective; it is one I am describing in accounting for other people’s beliefs.]

I have stated (or, more properly, implied) that young earth creationism is a marginal position among Evangelical scholars (I will not speak for Catholics or mainline Protestants, beyond to say that I expect them to be less inclined to young earth belief than Evangelicals). Augustine, who is portrayed by some Evangelicals as the good example of a solid Bible-believing pre-Protestant theologian, as contrasted to Aquinas’s dilution of Biblical faith with Aristotelian and humanist doctrine, did not have access to scientific inquiry concerning the age of the universe or the origins of life. His beliefs concerning origins were as far in technical detail from a young-earth story as would be a theistic evolutionary perspective. At Darwin’s time, Evangelicals were not generally young-earthers; a young earth perspective gained prominence for reasons to be discussed, but the old earth implied by evolutionary theory was not a surprising claim. I believe in an old earth; Johnson believes in an old earth; Behe believes in an old earth; Kenyon believes in an old earth. For that matter, the Scopes monkey trial’s Bryan, who was a member of the American Academy for the Advancement of Sciences, was not a Biblical literalist and did not believe in a young earth.

That stated, I would like to give a fair treatment and (in some sense) explanation of young earth creationism, including its popularity among some devout Christians. This is not, and is not intended as, argument concerning origins questions, and readers who are looking for germane material that will inform considerations of origins questions can safely skip this note. It is intended as painting a fuller and fairer picture, of there being something to these people’s beliefs besides a vulgar belligerance towards science.

In the following argument, I will make multiple Biblical references; these references are not here intended as appeal to religious authority, but as historical documents giving insight into how a particular people thought.

Among those cultures that permit eating meat, there can be dietary codes concerning what meat is and is not permitted. The term ‘dietary code’ is often associated with Judaism, with abstinence from pork holding a symbolic meaning of ethnic and religious identity, but this is neither the only dietary code, nor the only meaning a dietary code can have.

Contemporary American culture has a dietary code, albeit an unwritten one (beyond general health practices, and health code regulations about serving food). To give three examples of these unwritten rules: most Americans will not eat much of anything with a head on it or other visible reminders that the food is in fact the carcass of a slaughtered animal, will not eat much of any of the animals that are used as pets, and will not eat much of anything land-based with an exoskeleton. There are occasional exceptions to these rules — sardines, goldfish swallowing, and chocolate covered ants — but the exceptions are in fact occasional exceptions to general rules.

These dietary restrictions are not thought of consciously, and when an American travelling abroad sees people eating meat in violation of such rules, his first reaction is not likely to be to think about how American he is by abstaining from such food, but more likely disgust that people are eating such sickening food.

The quality of this perspective is representative of the most ancient Jewish attitude towards certain foods. The Torah lists a number of animals and tells people that they are to regard these animals as “unclean and detestable”, and are not to eat them (and someone who did became temporarily unclean). Uncleanness was not the same as moral defilement, and there were certain (albeit few) contexts (albeit not munching) in which texts reflect a social and religious permission to make oneself unclean. To eat unclean food was something you shouldn’t be doing, but it wasn’t something that had the particular meaning of treachery to Judaism, moreso than stealing — probably less; the injunction against stealing made the big 10.

In Judges, one of the older post-Torah books, one that narrates the social and moral chaos before there was a king, the Nazirite Samson eats honey from the carcass of an unclean lion — maybe something a Jew shouldn’t be doing in general, but quite particularly something a Nazirite shouldn’t be doing at all. This action forms part of the story of a morally flawed, intermittently obedient hero, but it is not interpreted as being particularly goyish, not moreso than the other actions he took that broke God’s law.

In Daniel, one of the latter additions to the Jewish canon, three sharp young Jews are brought to the palace of the king and make a big deal of not eating any meat at all, instead of eating the palace’s unclean food. On the evidence of the text alone, it is ambiguous whether eating unclean foods has acquired the symbolic meaning of goyishness, or whether it’s a matter that these three men were so devout that in a foreign land they would not compromise on even the issue of food.

In IV Maccabees (not canonical to Jews or most Christians, but an ancient Jewish document that sheds light on the community), a Greek persecutor is trying to forcibly convert Jews to Hellenistic life, and inflicts gruesome tortures on Jews who refuse to eat pork. Here abstinence from unclean foods has very clearly become a (perhaps the) symbol of Jewish faith, and it holds this crystallized meaning to Jewish martyr and Greek persecutor alike.

The near-total investment of dietary code with symbolic significance was not universal; one Jewish teacher said both “I have come not to abolish but fulfill the Tanakh,” and “What makes a man unclean is not what goes into him, but what comes out;” his disciples did not perceive any puzzling contradiction, and the movement he ignited from within Judaism is in numerous ways very Jewish to this day, but does not retain the dietary code.

This has conditioned subsequent history; not all Jews today keep the dietary code, but there are some who are atheistic or agnostic and still keep kosher — which is to say that they are making a symbolic act that means much more than just a choice in food, that means an identity that they do not wish to disappear.

The choices of the Jews in IV Maccabees do not exactly represent a claim that temporary ceremonial uncleanness from eating pork is literally a fate worse than death — a claim which is (at very least) hard to justify from the Torah. They rather recognized the literal act as the tip of the iceberg — and dug in, full force.

Young earth creationism is not what it appears to be on the surface, namely a mere benighted refusal to open in the light of science. If it is viewed in isolation, on simply scientific grounds — including the $1M gift to a young earth museum — it will necessarily appear more than a little looney, as is the choice of being tortured to death instead of eating a few bites of foreign food. But it’s not that at all. It is a symbolic act, one that is so thoroughly a part of these people that it would not occur to most of them to call it symbolic. They may have chosen the wrong literal point at which to dig in — I believe so, pending scientific support for a young earth besides records of bizarre ways to fool scientific dating techniques — and that is to their discredit. What I am much more hesitant to criticize them on is why they are digging in.

S.J. Gould paints a Pollyana-ish picture of the interaction between science and religion in his claim of non-overlapping magesterial areas — so that no scientific claim need have threatening implications for religion. To give a hint as to why this isn’t the case…

Suppose (for the sake of argument) that mathematics is required to hold as axiomatic that pi is equal to 22/7. It might be possible to pay lip service, claim pi to be 22/7 in certain circumstances, and otherwise get back to do serious mathematics. If that option were not taken, then the result would be a contradiction, from which anything would be provable (at least in certain fields of mathematics), from which point mathematics as we know it would be dead. Perhaps it might be possible to find some axiomatic revision of geometry that would produce a very different kind of mathematics in which there was something called a circle with a circumference:diameter ratio always equal to exactly 22:7. The point I’m getting at is that holding pi to be 22/7 might work for some not-seriously-mathematical purposes — you have to use some approximation for most numerical calculations — but the change would have far more disruptive implications for mathematics itself than might be obvious to someone looking in from the outside.

Darwinian evolution is not just a theory concerning the origins of life, in the sense of something that has little significant implication to other areas. William B. Provine, historian of science and evolutionary adherent, comments, “prominent evolutionists have joined with equally prominent theologians and religious leaders to sweep under the rug the incompatibilities of evolution and religion.” Darwinism is on some accounts the cutting edge of the sword wielded by naturalism, and when young earthers dig in over the ostensible issue of origins, they are digging in out of concern for much larger issues. I will not here argue the case that Darwinism bears the implications it is believed to, but I will say that when these people assert a young earth, they are standing not only against the claim of an old earth but against the naturalism that hides behind “We’re just teaching a well-established scientific theory.” and its implication of “This is a neutral claim whose truth does not threaten your beliefs at all.”

There was one point when I was talking with an astronomy professor at Wheaton, and he mentioned a student who had been threatened by the old universe perspective of the class (until he explained that students were not required to believe in an old universe, although the class would be taught from that perspective), and I suggested talking on the first day about the grounds on which Darwinian evolution may be challenged — so that the young earth/old earth question is not the fully symbolic question of divine creation versus mindless forces alone, but only the question of whether the universe is thousands or billions of years old. He liked my suggestion.

I have tried to give a sympathetic and respectful account of young earth creationists, not to persuade people that they are correct on the particular point they have chosen to dig in, but to suggest how something besides an insane aversion to listening to science might lie behind their choice. Having stated that, I would also like to state quite specifically that I disagree with their position, and regard it as unfortunate. For those wishing a further account (and something that provides a historical description instead of an analogy designed to convey a basic insight), I would reccommend Wheaton College Professor Mark Noll’s The Scandal of the Evangelical Mind, which traces the reactive movement you have encountered. For historical-cultural reasons Noll traces, Evangelicalism does not always share in the Christian tradition’s richer mental life, and among those who do not pursue the life of the mind, young-earth creationism seems a good way to assert God’s creation against teachings that life is the meaningless by-product of an uncaring universe. Among those Evangelicals and other Christians who do pursue the life of the mind, it is quite rare.

For this reason, I would request that, when I bring up what Kenyon, or Johnson, or Behe, has said, and ask what your justifications for dismissing it are, please don’t post a rebuttal to six-day, young earth creationism. A comparable response on my part, to back up a statement that evolution is flawed, would be to post an attack on [very passé] Lamarckian evolution and consider myself to have discredited “evolution”. A non sequitur of that magnitude, on my part, could possibly destroy any chances I had of being taken seriously. Perhaps I am alone in looking at the question this way, but I want to respect my fellow Megalist members in this discussion, and it is awfully hard for me to maintain that respect when I see posts like some of the traffic in the recent past.

-Jonathan

Post Script, May 5, 2003: Since I posted this some time back, I have learned that leading members of the MegaList have become increasingly involved in the Intelligent Design movement.

I do not believe I can take more than incidental credit for this; I believe they are persuaded, not by my eloquence in a small number of posts, but because the evidence itself suggests things which aren’t well explained by a purely Darwinian account.

Read more of Origins Questions: Creation, Evolution, Intelligent Design, and Orthodoxy on Amazon!