Interviewer: You’re interviewing yourself? Some of your opponents might say that’s a bit odd and egotistical. I’d like to give you a chance to respond to what your opponents are saying.
C.S. Hayward: Um, well, yes, I have plenty of ego, and this is a bit unusual, and some people who know me might find it a surprise, if perhaps a believable surprise. But may I comment?
Interviewer: Certainly. What do you have to say for yourself?
C.S. Hayward: As far as denying that I am proud, I’m not interested in defending myself. If I am to be defended, and I am not innocent, my defense would best be spoken by others’ lips. But as for a reason, I do have a particular practical reason for such an odd process.
Interviewer: What’s that?
C.S. Hayward: Awesome Gang offers a free interview for an author to promote his book, and I can only call that a work of mastery for all kinds of authors offering all kinds of books. But there is a weakness in such a master-stroke: the cookie cutter allows discussion of the Scandal of the Particular, but I wished something almost entirely driven by suchlike scandal. I want questions that allow me to speak, and at times much more particular questions, even if (for instance) my website’s author biography is very unusual for a personal biography:
Who is Christos Jonathan Seth Hayward? A man, made in the image of God and summoned to ascend to the heights of the likeness of God. A great sinner, and in fact, the chief of sinners. One who is, moment by moment, in each ascetical decision choosing to become one notch more a creature of Heaven, or one notch more a creature of Hell, until his life is spent and his eternal choice between Heaven and Hell is eternally sealed.
Man, mediator, midpoint, microcosm, measure: as man he is the recapitulation of the entire spiritual and visible creation, having physical life in common with plants and animals, and noetic life in common with rank upon rank of angel host, and forever in the shadow of that moment when Heaven kissed earth and God and the Son of God became Man and the Son of Man that men and the sons of men might become gods and the sons of God.
He’s also a writer with a few hobbies, but really, there are more important things in life.
Interviewer: What would you respond to people who say that’s not really the scandal of particular!
C.S. Hayward: It draws attention to something overlooked in a standard statement of what makes your uniqueness, as marketers would have it. I claim for myself the glory and the shame of being human. And I stand indebted to one monk who had managed some prestigious obediences, but as far as the story of his coming to Orthodoxy, wrote, “The story of _________’s coming to Orthodoxy was told to the priest who received him, under the seal of confession, and he received absolution for his sins.” And I can’t really do better than that. Or rather, I have only said anything much better and much more specific than that under the seal of absolution. I’ve had an interesting life story, and other aspects are told in my autobiography, Orthodox Theology and Technology (my first impulse was to mention The Luddite’s Guide to Technology, which I consider my work most likely to be significant). But the distinction I seek is in repentance, both in the sense of something all Orthodox are called to, and as a term for monasticism.
Interviewer: “Orthodox Theology and Technology?” Do you consider yourself a theologian?
C.S. Hayward: The story is told of a liberal scholar who went to the Holy Mountain and told a monk that he was a theologian, and the monk suddenly acted very obsequious and began kissing his feet. The academician asked why on earth the monk was acting that way, and the monk explained, “We had St. John the Theologian, and then some centuries later we had St. Gregory the Theologian, and then some centuries after that we had St. Symeon the New Theologian, and now, we have… you!
It is not a respected affirmation that one is the fourth in that series, but if I may speak for the “underdog perspective” (Fr. Seraphim of Platina said it is noble to defend the underdog), the standard Western use of “theologian,” especially without the idea that you bracket any religious beliefs you have and work in theology in an atheistic approach, is a concept that has legitimate use, and in a devout Western setting the claim to be a theologian is not meant or taken as a claim to be the fourth of that august company that directly experience God. For that matter, the Philokalia talks about people engaging in “theology”, meaning the direct experience of God and not the accumulation of the more usual kind knowledge concerning God.
Orthodoxy in recent years, to fill the gap of someone who works to understand God without the claim to be the fourth in that august company, has developed the term “patrologist” to mean someone who devoutly studies what academics trade in, and is the general term for someone who has not specialized in something with a more specific term. And I would claim to be a patrologist lite, perhaps not the best out there even in my interests. It’s kind of a way of answering a Westerner’s question of whether I study what a Westerner would consider theology, but without the implications of a claim to be the fourth Theologian in the Orthodox Church’s history.
I was studying at an Orthodox seminary, but that seemed to get derailed because my need-based financial aid was not registered, and my strong hope is to get to St. Demetrios’s monastery in Virginia whether it takes one trip or several, insofar as I am able to. I’m not sure if you’ve read Everyday Saints and Other Stories, but the words are fragrant with the fragrance of Heaven yet simple such I have rarely, if ever, pulled off myself. In that book, Orthodox seminarians tend to be arrogant and clueless, enough so that a seminarian who should know enough patristics to know that thC.e Orthodox Church claims a wealth of only three Theologians, introduces himself as a theologian and is surprised when he is asked, “You’re the fourth?” And I wonder if having introduced myself as a seminarian I have introduced myself as arrogant and clueless in like terms.
Interviewer: Um, you’re introducing yourself as “C.S. Hayward.”
C.S. Hayward Yes, and may I say a few things about that?
First, I owe C.S. Lewis a greater debt than perhaps any mortal writer. I’ve read 90% of all he has written, including some of The Neglected C.S. Lewis, and he shaped me enough as an author that I’ve been told, “You write like an Englishman.”
And there’s also what Graham Clinton, founder of International Christian Mensa, said.
Interviewer: What’s that?
C.S. Hayward: I asked him, in perhaps inexusable vanity, if I might be the next C.S. Lewis. His first reply could be taken as a very diplomatic “No.” He said, “Sure, you could be, but why would you want to?”
But the next major point he tried to make was really about how the World Wars emphatically “killed off all our talent.” He said simply that all the A-level talent in England got killed off, leaving B’s like C.S. Lewis to be promoted when they would otherwise have had to work for a living (his term). The implication was that I was A-level talent wanting to be compared to B-level talent.
And on Facebook, which isn’t too keen on having people known by initalism, entered my name as Christos Jonathan Seth Hayward, expecting it to be collapsed and yield “CJSH.” Readers found enough kindness and affinity to condense to “CSH” meaning, “C.S. Hayward.” So why not?
Interviewer: So what has life been like? I noticed that you are applying, at 46, to a monastery that’s looking for novices in their 30’s.
C.S. Hayward: Yes; may I say a word about that?
C.S. Hayward: That is not simply an arbitrary or superstitious requirement; they are presumably looking for people who still have a certain flexibility to be able to adjust to monastic ways. And may I speak about that?
C.S. Hayward: The mainstream understanding of learning languages is that languages are best learned as a child, and not as an adult. However, this is a rule of thumb and not an unyielding principle. The usual course of language development is to learn one’s first language, and then redeploy the grey matter that can learn languages once no new languages are being learned. But I’ve continued to learn languages, if not always very well, and at Cambridge I was told I was learning Greek as a child did. And when I took the modern languages aptitude test, as an adult, I scored (mumble) and was told for instance, “I’ve been scoring this test for thirty years and I’ve never seen a score this high.” I have master’s degrees in math and “theology.” Both were interdisciplinary, and both were from a world-class institution: UIUC and Cambridge.
I don’t want to mindread or psychologize what would motivate a monastery to make such a request, since retirees have become successful monks, but the obvious concern is a rational one: the monastery may prefer candidates who are not too set in their ways to adapt to monastic life.
And I have continued to have changing life circumstances: studying and returning to school, ineptly fitting recruiter roles in information technology, and retirement on disability. I was able to survive for two years studying theology at Fordham, and I have continued to make major adjustments every few years ago. So I believe I could age-wise be accommodated to monasticism. I’ve kept alive the ability to adjust to different circumstances as I’ve kept alive, at least badly, the ability to learn languages (and have read the Bible in English, French, Spanish, Latin, Greek, Slavonic, and modern Russian and just dipped into Ukrainian). I have a T-shirt that says, “Я ез США. Говорите медленное пожалуеста” (“I’m from the USA. Please speak slowly.”).
Interviewer: Who made it?
C.S. Hayward: I did, and I’ve been clearly advised not to wear it to a Slavic monastery. I might still use it as a night mask or as an undershirt.
C.S. Hayward: The biggest is that the forces of evil only have a hand on me so far as I disobeyed. The first time they needlessly endangered my life, it was strongly in my conscience to complain to the President of the university. I failed to do so; had I obeyed, I might have had a channel open when things went really wrong. Also, I tried the hardest of my life to befriend the great Fr. John Behr, identified as A____ in the document. My conscience was to give him a wide, wide berth. My faults ratified others’ decisions and failings.
But there is one thing I would like to clarify.
C.S. Hayward: I haven’t ever really been off-track except as… I may have tried plan A to get a Ph.D., and then a plan B, and then a plan C, and so on down the alphabet, but my as my spiritual director told me during one of our first meetings, God is always on plan A, even if we think we’re going down the alphabet. Even if I never succeeded at further entering a doctoral program or getting an academic position, even a community college adjunct professorship at a large College of DuPage.
Interviewer: You think you’re on a Plan A?
C.S. Hayward: Bookmark and read God the Spiritual Father sometime. I am not on my own Plan A, but God is on Plan A. The International Christian Mensa Founder’s unfailing, ever-polite requests for me to wake up, said, “Your job is not to write the books that PhD’s write. Your job is to write the books that PhD’s read.” And I have written books for scholars and nonscholars, gently suggested that Fr. John’s St. Vladimir’s Seminary can stop sucking Fordham’s staff, in more ways than one. (I’ve gone through that discipline myself).) I have also had a whole lot of being in the right place at the right time. My website is enormous, with a print “Complete Works” series that occupies eleven volumes of four to six hundred pages, and that’s a dense four to six hundred pages per book. Not all of it is excellent, but some are pretty good.
Interviewer: Sounds like you’ve shined through some pretty rough stuff.
C.S. Hayward: I have a lot to be grateful for, and not just in relation for my writing. I have a covered dental visit coming up where I’ll end up with a root canal, crown, and partial being paid for. You may say that a root canal is little to be excited about, but really, having dental work covered is something to be grateful for.
Interviewer: And you are grateful.
C.S. Hayward: I am not worthy or capable of thanking God adequately for all the good he continues to show for me. But I give praise, even when I am unworthy to give praise.
And I am glad to be visiting the monastery. I don’t know if they will require multiple visits, or whether they’ll follow a practice on the Holy Mountain and allow me to come as a pilgrim and stay as a novice. But in any case, the abbot’s decision will be part of God’s Plan A, even if I am not allowed to join. All that’s really left to me is due diligence. And I’m working hard on the “due diligence” part, such as having a collection of pants with varying waist sizes so I’ll have pants that fit me as my waist shrinks on a monastic diet. I’m really looking forward to it, I’ve been told the abbot is kind, and even if he makes a decision I don’t want him to make, God will still be on Plan A.
OK, so I’m a dwarf standing on giants’ shoulders, but…
A life’s work between two covers… er, almost a dozen pairs of covers with four to six hundred pages in between… that could nicely adorn about two feet of space on your bookshelf… a little smaller in size than the complete Calvin and Hobbes…
“Must… fight… temptation…. to read… brilliant and interesting stuff from C.J.S. Hayward…. until…. after… work!”
If you don’t know me, my name is Christos Jonathan Seth Hayward, which I usually abbreviate “C.J.S. Hayward.”
But my name has to my surprise trilettered on Facebook to “CSH,” for “C.S. Hayward”. As in, the natural successor to C.S. Lewis. I take that as a big compliment.
I’m an Eastern Orthodox author, who grew up reading C.S. Lewis, and has read almost everything he wrote, including some of those reviewed in C.S. Lewis: The Neglected Works, but have written many different things in many styles. Readers have written things about parts of the the colllection like (J. Morovich):
A collection of joyful, challenging, insightful, intelligent, mirthful and jarring essays written by an Eastern Orthodox author who is much too wise for his years.
and (D. Donovan):
Each piece is a delight: partially because each ‘speaks’ using a different voice and partly because a diversity of topics and cross-connections between theology and everyday living makes the entire collection a delight to read, packed with unexpected twists, turns, and everyday challenges.
And all this for some of this collection.
These pieces are a joy to read, and a gateway to help you enter a larger world, and open up doors that you never dreamed were there to open. Want to really see how “There are more things in Heaven and earth than are dreamed of in your philosophy?” Read these.
The one single work I would recommend most by far, and has been strongly recommended by others, is The Consolation of Theology. It is based on a classic The Consolation of Philosophy, and it is meant to give consolation, joy, strength, insights and things that are beyond mere insight. In a pandemic, a collapsing economy, and times when grandmas are buying shotguns, and perhaps other things in the pipeline, happiness is possible, in our reach, and it is real.
My story includes Protestant origins and a progressive discovery of Orthodox Christianity. Because this is a collection of the Good, the Bad, and the Ugly, I have set the works I would particularly recommend in bold in the Table of Contents.
I’ve also dropped the specified price per volume from $29.99 to $19.99.
(Please note: In the past, a bug prevented an avid reader furious he couldn’t read more than the first half of the Kindle edition. The Kindle edition has one review at one star, from someone who read the first half of the book and was infuriated he couldn’t read further. I’ve since fixed that bug, but the review is live and probably deterring people from purchasing. I can and do write well-received titles.)
I’d also like to make available downloads for cheap or for free, but I have a reason for posting this now. I want to keep my website, which has been online since the end of the 20th century, alive for however long I really can, but there are some things I can’t control and I am getting ready, I hope, to visit a monastery. What comes of that I don’t know, but I’d really like for you to own my books in paper. And I’m not sure how long it will be until Amazon makes a decision that will render my works no longer available. However, as a complement to the availability of paper books, I have available:
(One note:) I had hoped to make a free download available in Kindle and ePub, as well as an option of spending a few dollars on Amazon. However, one of the latest additions reads:
How do I love thee?
Let me count the ways. integer overflow error at 0x0
And when I tried to convert the text to an ePub to distribute freely, the conversion software errored out saying it had reached maximum recursion depth.
Truth to tell, I’ve always had something of a soft spot for the Archbishop. He’s liberally daffy but more amusingly candid than most of that persuasion. Of course he has a very high opinion of himself, but he’s never tried to hide it. I particularly liked his public statement that he would have made a great Bishop of Salzburg in the time of Mozart but ended up as Bishop of Milwaukee in the time of rock and roll. There’s something perversely refreshing about a bishop who doesn’t mind saying that he’s too good for the people he’s called to serve.
If I had been meant to live in Salzburg at Mozart’s time, God would have done that. If I had been meant to live in the Middle Ages, in the desire that underpinned my second novel, God would have done that. And if I if I had been made to live in the age of many Church Fathers, God would have done that too. As it is, God’s providence has placed me here and now… and God may make of me a Church Father anyway, without a time machine. To nostalgic Romans, it may be a sadness that the door to the Middle Ages is closed, but to Orthodox living at the corner of east and now, the door to being patristic remains ever open, and I may die (or be subtilized by the returning Christ) a Church Father anyway. As things are, God has given me a whole lot of being in the right place in the right time, and put me in the days of… C.J.S. Hayward! I got onto the web by accident (or rather by providence that I did not see as significant) and I have multiple major websites and a big bookshelf on Amazon.
As I write, incidentally, the majority of U.S. flags I’ve seen are black and white with a strip of color, the old “Don’t tread on me” rattlesnake flag is seen not infrequently, and when I popped in to LinkedIn turned up a friend reflecting on a news item that grandmas are buying shotguns. I did not expect that, but I am not in the least surprised.
And one other thing: I can’t meaningfully prep apart from measures I have taken that have been unfruitful. I am on maintenance medications, and if I stop taking them, I’ll die within days. And as I write I seem to have COVID.
And in all this, I am grateful. St. John Chrysostom’s final words were, “Glory be to God for all things!” and I echo them. I have food, shelter, clothing, medicine, and really quite a lot of things that I do not need and I am not entitled to. I only need to be faithful today with what I have today. God will bring tomorrow, and not knowing what tomorrow may bring i s much less important if you know Who will bring tomorrow.
And my death is, basically, non-negotiable. God, in his great mercy, does not let us know ahead of time when we die, because we would put off repentance and be incorrigible sinners in the hour of death. A few saints know ahead when they will die. They are so secure spiritually that they will not be less faithful for knowing. For the rest of us, it is mercy that we do not know. I could, possibly, die within days. I could for that matter die sooner: when I got my first COVID injection, a blood clot formed in my leg and dislodged to make trouble in my lungs, and the doctor said I was lucky I got to the hospital when I did, because it could have killed me. I think COVID injections are the greatest breakthrough in human health since DDT, but I digress. I could die an old man, like my grandfather who lived to be 95. I could live to see the returning Christ. And which of these, or other possibilities, hold, is not my concern. Each day has enough trouble of its own—and I have found solving a life’s problems on a day’s resources to be an entirely preventable ticket to despair.
Some people think that this life is only a preparatory life and is therefore unimportant St. Nikolai, in Prayers by the Lake, talked (I forget exactly where) about how birth and death are only an inch apart, and the ticker tape goes on forever.
This makes what we choose in this life incredibly important. We can only “save for retirement” between birth and death. We can only repent between birth and death. After death, improving the lot we have eternally chosen in this life will be impossible. I wish to live in repentance for the rest of my life, but I have not gotten to monasticism yet, but if death cuts short my attempts, that matters less than you might think. God treats an active intent as if the person had done what is intended; I do not see I can rightly stop seeking monastic repentance, but if I am faithful and fail, I am in the same position as martyrs said to be “baptized in their own blood” because they were martyred before they could even reach baptism.
And, to borrow from a childhood favorite, A Wind in the Door (my esteem is much less for it now), the heroine “felt as though fingers were gentle fingers pushing her down,” I sought to stay when I visited Mount Athos and was told that the conditions for being made a saint are in America, and implicitly reminded that monastic “white martyrdom” is an artificial surrogate to the “red martyrdom” of the Church in a hostile world.
I would like to quote a unicorn in C.S. Lewis, The Last Battle, though I’m not sure it applies to our world:
He said that the Sons and Daughters of Adam and Eve were brought out of their own strange world only at times Narnia was upset, but she mustn’t think that things were always like that. In between their visits there were hundreds and thousands of years when peaceful king followed peaceful king till you could hardly remember their names or count their numbers, and there was really hardly anything to put in the History Books.
As to the question of why God did not create Narnia and bring me to it, I reply that every excellence is incomparably excelled in what “eye has not seen, ear has not heard, nor any heart imagined what God has prepared for those who love him.” I can’t get to a real Narnia, but I’m trying to get to a real “better than Narnia,” a “better than Narnia that begins on earth, as I discuss in A Pilgrimage from Narnia:
A Pilgrimage from Narnia
Wardrobe of fur coats and fir trees:
Sword and armor, castle and throne,
Talking beast and Cair Paravel:
From there began a journey,
From thence began a trek, Further up and further in!
A journey of the heart, barely begun,
Anointed with chrism, like as prophet, priest, king,
A slow road of pain and loss,
Giving up straw to receive gold: Further up and further in!
Lord Jesus Christ, have mercy on me, a sinner,
Silence without, building silence within:
The prayer of the mind in the heart,
Prayer without mind’s images and eye before holy icons,
A simple Way, a life’s work of simplicity, Further up and further in!
A camel may pass through the eye of a needle,
Only by shedding every possession and kneeling humbly,
Book-learning and technological power as well as possessions,
Prestige and things that are yours— Even all that goes without saying:
To grow in this world one becomes more and more;
To grow in the Way one becomes less and less: Further up and further in!
God and the Son of God became Man and the Son of Man,
That men and the sons of men might become gods and the sons of God:
The chief end of mankind,
Is to glorify God and become him forever.
The mysticism in the ordinary,
Not some faroff exotic place,
But here and now,
Living where God has placed us,
Lifting where we are up into Heaven:
Paradise is wherever holy men are found.
Escape is not possible:
Yet escape is not needed,
But our active engagement with the here and now,
And in this here and now we move, Further up and further in!
And for our world, I would quote C.S. Lewis in saying that “humanity has always been on a precipice.” Such study as I have had of Byzantine history leads me not to wonder that Constantinople fell, but that over a millennium after Constantine, after many times the Empire should have resolved, it took modern cannons to break through Constantinople’s walls and subdue the great city. “Humanity has always been on a precipice”–and it seems to be increasingly more of a precipice.
It is believed by some Orthodox that Hinduism has room for the demonic and OrthoChristian.com describes Orthodox mission in India as “Perpetual Embers,” but do not speak ill to a Hindu of Krishna and the milk-maids. However, it is not provocative to call Kali demonic: a goddess of death who wears a necklace of skulls and bestows madness as her special blessing. Or at least I don’t see why it need offend a Hindu.
I have what I would call an “unintendedly kept loan” in that I was loaned a copy of the Bhagavad-Gita (“Song of God”) by an Indian woman, and then lost all contact and don’t see how to return it. Nor was the loan small; the Bhagavad-Gita was accompanied by commentary, as is Hindu tradition to unpack their greatest classic, in a beautiful two-volume boxed set. And the front matter talked about our being in the “Kali-yuga,” or age of Kali. I don’t know or understand what exactly a Hindu would mean by the Kali-yuga, but I can take a guess. And I have had some contact with the movement called “Traditionalists,” which find certain underlying themes in many world religions that are threatened in the modern way of life and are sympathetic to Hindus who would see a Kali-yuga:
There is a singularity which has developed over past centuries, was present in decisive breaks made in the scientific revolution that paved the way to hard science as we know it, and has been unfolding and accelerating, and now crassly has vomited TV’s and cellphones on Africa, the poorest continent. One obvious question is, “Do you mean the Book of Revelation?” and my answer is an emphatic “Yes… and No…” There are certain things which I believe we have been told will pass as Revelation is fulfilled. These include great tribulation, the coming of the Antichrist, and the return of Christ in glory to judge the living and the dead, and the glorious resurrection. But trying to pin down Biblical prophecy down in detail is essentially an attempt to get a crystal clear view into deep waters that are impregnably and unfathomably murky. Don’t, at least not before the prophecies have been fulfilled.
However, while I have extreme suspicion for detailed point-for-point pinpointing the events in Revelation, I think it is a much more possible and profitable measure to study the singularity we are in as a singularity, a point I explore with some video in Revelation and Our Singularity.
A student of World War II may be able to pinpoint a linchpin in German manufacturing. There was a single point of failure in a ball bearing factory. If that factory had been taken out, it would all but destroyed Nazi Germany’s capability to produce cars, trucks, tanks, and airplanes. Now let me ask: where is the linchpin in our technological society? Trick question! There are so many that no one knows how many there are. One of the most Luddite statements I’ve read is from a computer programmer: “If builders built buildings the way computer programmers write programs, the first woodpecker that came along would destroy civilization.”
At Honey Rock, there was a delightful place called “the Web” that used World War II cargo netting to make a great amusement for kids. It, after several decades, fell beyond safe use, and the camp’s people tried hard to find replacements. There were none to be found, came the conclusion from their research. Furthermore, it is now a respectable number of decades since technological museum curators have computer media that they believe to likely be intact but which they have no idea how to interpret. Cryptanalysis can break all sorts of very well-engineered codes. However, storage media produced with neither the desire nor attempt towards secrecy cannot straightforwardly read media that was intended to be straightforward to read.
To put things in miniature, like almost any at least half-serious website I have switched from sending unencrypted HTTP to confidential HTTPS. This was a right decision, I believe. However, to do that I need to get a stream of certificates, and if someone by any means shut down my ability to obtain certificates, my website would practically be dead in the water. Search engines would now be linking to security error pages; even bookmarks wouldn’t work. I might be able to get the word out that my website was served via HTTP, if I wasn’t blocked from social media by that time, but my use of the recommended practice of serving webpages confidentially via HTTPS introduces one more single point of failure. (That’s why I’m revamping and roughly doubling my “Complete Works” collections in paperback. Amazon believes it has a total right to delete anything from a Kindle any time.) We are going from fragile to more and more and more fragile, to an effect like that in The Damned Backswing.
In a homily a few weeks back, my priest said,
Let us go to the Egyptian desert, and overhear a conversation taking place between a group of monks led by Abba Iscariot. This took place in the third century and the conversation went like this.
Abba Iscariot was asked, “What have we done in our life?”
The Abba replied, “We have done half of what our fathers did.”
When asked, “What will the ones who come after us do?”
The Abba replied, “They are doing the half of what we are doing now.”
And to the question, “What will the Christians of the last days do?”
He replied, “They will not be able to do any spiritual exploits, but those who keep the faith, they will be glorified more than our fathers who raised the dead.
We live in an exciting time.
My spiritual director said, “We think we are not on Plan A any more, not on Plan B, not on Plan C, and so on down the alphabet, but God is always on Plan A.
Bible translators todaywork hard to render the Bible in contemporary English, but a great many people want a Bible with Thee’s and Thou’s—a Bible that sounds like a Bible.
The Classic Orthodox Bible, released for the Sunday of Orthodoxy, is now available in hardcover. The paperback edition is the same text, and it’s a good, cheap translation that stretches the limits of what Amazon will allow in a Kindle Direct Press paperback—but the font is pretty small. The hardcover edition has twice as many pages and has a notably larger font for the New Testament and Psalms, and especially the Gospel!
The English of the praying Orthodox Church, the English of the prayers and Liturgies, the English of the common Orthodox Christians and the hymn of Scripture itself, is the English of Thee’s and Thou’s, not the street, the TV news, or the blog. And even if they can’t put a finger on it, there is something more that is beautiful about the older classic language.
The Classic Orthodox Bible has, as its foundation, Sir Lancelot Brenton’s translation of the Greek Old Testament, the Septuagint. All other known translations that revised Sir Lancelot have revised his language to be newer and more modern; though this is not an important distinction, this text revised Sir Lancelot to be very slightly more archaic and read more authentically like the King James Version. There have been multiple changes made, though not all that many for a new Bible version. In any case the attempt was made to cut with the grain rather than against it, and to preserve and enhance a rendering that is the English of the praying Orthodox Church.
My seminary has Holy Trinity Monastery’s (of what jurisdiction I do not know) Commentary on the Holy Scriptures of the New Testament, five-star-reviewed on Amazon (a lone dissenter gave only four stars), and I decided in prayer to read the commentary on the Book of Revelation, which was translated by Fr. Seraphim and published by his St. Herman of Alaska Brotherhood.
It helped, in part, to help me see why Fr. Seraphim is so respected in some quarters, and it does not strike me, as do other translations from the St. Herman of Alaska Brotherhood, as being laced with an occult dimension or TMI that monks should normally flee from exposing to laity. It was, overall, a good and lucid translation of a classic commentary, but… I’m a little bit “not surprised” that the translation of Vladyka’s commentary on Revelation was the one translation that appears to be Fr. Seraphim’s doing. It has certain fingerprints. And at risk of irony as someone who dipped into the beginning of the commentary and then honed in on Revelation, it might gently be pointed out that Revelation is the one book of the New Testament that is intentionally not read in Orthodox services.
Among the positive points that may be mentioned, in a text that Fr. Seraphim chose to translate and that bears the Brotherhood’s imprint, are that Revelation needs to be interpreted with extreme caution, and that responsible interpretation is layered. For instance, without any pretension of a single, exhaustive exegesis, he notes,
9:7-10 And the shapes of the locusts were like unto horses prepared unto battle; and their faces were as the faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.
This description of the monstrous locusts causes some commentators to think that these locusts are nothing else than an allegorical description of human passions. Each of such passions, when it reaches a certain limit, has all the signs of these monstrous locusts. In describing the coming day of the Lord, the holy prophet Joel describes also the appearance before it of destroyers who in part remind one of these locusts.
I suppose that by these locusts one should likely understand the evil demons who have prepared themselves for battle with us, and as signs of victory, wear crowns when we submit to them as having received an evil victory through pleasure. The hair of women [in cultures where women covered their hairs, out of modesty—CJSH] testifies of the demons’ love of pleasure and arousal to fornication; the teeth of lions indicate their hardheartedness; their tails, which are likened to those of scorpions indicate the consequences of sins, which produce the death of the soul, for sin, when it is finished, bringeth forth death (Jas 1:15). (St. Andrew, Chapter 26)
But then he goes on:
Contemporary commentators, not without a certain reasonableness, find a kinship of these locusts with airplanes and their bombing attack.
This notes a similarity with admitted caution; Fr. Seraphim’s translation earlier quotes the reference to hail, and earlier says, without such restraint, “Does this not refer to an aerial bombardment with its destructive and incendiary bombs,” and follows with “Some people see also in this frightful mounted army tanks which spurt forth fire.”
What is at issue here? It has been said, “Nothing is as dated as the future.” And the text, should future scholars wish to date it, could date this text fairly closely by what technology it sees and what it has no hint of.
There is a counterbalance to “Nothing is as dated as the future.” Things fade in. Prophecy collapses time without sharply distinguishing similar events that occur at different period, and when oca.org/saints, before the prophecies of St. Nilus, the party that posted St. Nilus’s story wrote:
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.
The person who assessed the text as referring to the mid-twentieth century was in fact not quoting a timeline given by St. Nilus but giving a gloss by the presumably mid-twentieth century author of his life, and St. Nilus did not in fact give any timeline or date that my historical sensitivities could recognize. I have read his prophecies, the real ones that tell what the wording of the Mark of the Beast will be, a point I have never seen on the urban legend channel. But things are fading in. The original life posted referred to the “radio,” not the “telephone.” As far as men being indistinguishable from women, we have far eclipsed the summary of the prophecy above, which has no concept of widespread sex-change attempts. As far as passions go, we now have a sewer’s worth of Internet porn. The prophecy could apply as much to scuba diving even better than submarines, but the oca.org/saints wording has not been changed. The prophecies stated that wisdom would be found that would let men speak in one place and be heard across the world, a prediction which has faded in in the radio, then also the telephone, then also the Zoom chat. What next? Who knows if haptics might make a “remote touch” that offers some ghastly and obscene parody of a mother touching her baby, remotely and from a phone? As far as the morals and tradition of the Church, contraception has transformed into being broadly seen as a legitimate option to Orthodox. Examples could easily be multiplied, but I think it would be better to recognize the singularity we live in, a singularity that is unfolding on many dimensions (the gender rainbow, the river of blood from black-on-black murders ever since “Black Lives Matter” took to the forefront (could we please reverse course and go for “All Black Lives Matter?”), a singularity following a century that with artists like Picasso radically transforming artistic conventions that a historian should regard as being like an eyeblink. Now changes are continuing to roll out, at an accelerating pace in a singularity. In a matter of weeks, models who were not half-starved began to be rolled out. Politically correct pictures of people usually did not show white people alone; they included a person of color. Now a further installment has been made: some pictures have a woman wearing Muslim hajibs, and increasingly common are wheelchairs to include people with disabilities (please note that most disabilities, including mine, do not have people using a wheelchair). And dominoes are falling: not only BLM, which seems to always and only be in reference to blacks needlessly killed by white police and by white police alone, but Islam’s surge (with atheislam in which the West accepts under an iron yoke what it spurned under a yoke that is easy and a burden that is light), the cyber-quarantine, vaccines that will be socially mandated, transgender being in truth a prominent and well-integrated addition to what was once really just mostly “LBG”, with schoolchildren being told “There’s no right or wrong age to fall in love” (one archpriest called a spade a spade and said, “Putting the P in LGBTQP+”), and so on.
(“Singularity” is intended by analogy to what the term means in physics. Gravity in physics has been compared to weighted balls moving on a level, stretched-out rubber sheet. Heavier balls stretch the fabric more than light balls, and they tend to draw each other in. They stretch the fabric, but don’t break it. A black hole is when something stretches the fabric so singularly that the fabric of space folds in on itself, and you get potential wormholes etc. The difference between regular gravity and a singularity is loosely the difference between stretching the sheet by your weight on the one hand, and on the other hand ripping a hole in it.)
Furthermore, if I may offer what may seem an overly fine distinction, I think that matching up current events to details of Revelation is best avoided, but understanding that we are in a singularity and understanding that similarity may have value.
I had conversations with an adviser who really should have known better, who asked me, in asking if I was meeting basic duty, “Do you make allowances for greater ignorance in the past?” I answered:
I don’t make allowances for greater ignorance in the past. Allowances for different ignorance in the past are more negotiable. And I would quote General Omar Bradley: “We have grasped the mystery of the atom and rejected the Sermon on the Mount.”
I don’t want to give an uncritical endorsement of the “Nature Connection” movement, as it seemed as I went through the eight shields thinking always, “This is overall good but I’m holding my nose at the spot we are in now,” and eventually “I don’t need Coyote as a totem.”
However, any serious attempt to hear out nature connection, even as literature one does not give more than a willing suspension of disbelief, is that we have lost things that were known to past generations, and that surviving hunter-gatherers have an incredible richness in sensitivity to their surroundings and layers of patterns suburbanites can miss. And the advisor, in my opinion, had read too many ancient texts, and in the original, to have legitimate innocence in seeing the difference in knowledge as ancient Aramaic texts fail to reflect the victories of the Scientific Revolution.
I might briefly comment on the singularity we are in:
Recorded history does not really date past ten thousand years. The non-Neanderthal subspecies all living humans belong to dates back to perhaps forty times that length, and our genus dates back to two or four hundred times that length. Less than one percent of all humans who have ever lived have ever seen a written/printed word, let alone mass produced technology even on par with a pencil or knife.
I might comment briefly, if perhaps only to Jerry Root and other C.S. Lewis fans, that C.S. Lewis raised an objection to standard evolution that was a form of what is called self-referential incoherence. If evolution is true, then it explains why we have good enough brains to find food, avoid being eaten, and produce offspring… but not why we would have good enough brains to put together a true theory of evolution. Knowledge of evolution is no more than a biochemical reaction as romantic love is no more than a biochemical reaction, and it reflects philosophical confusion of a major order to say it is even theoretically possible that our theory of evolution could be true. This has been answered in part with a suggestion that evolution would select for brains that could find things that were true, but if that is the case, assuming evolution is true, it is an extremely parochial elite, less than 2% of the age of civilization and less than .0001% of the time people have been around that evolution has given anyone the kind of brains that evolution selects for. In my opinion that response to an objection shows serious philosophical muddle. And, incidentally, I believe that Fr. Seraphim was right, at least as regards popular culture, that evolution is not doing the job of a scientific theory, but the job of philosophy that allows atheism to account for what over 99% of humans have ever lived have seen as the work of some form of spirit.
Now before getting back to Fr. Seraphim, let me get back to my advisor. Elsewhere in our discussion, he hypothetically mentioned ancient prophecies of “mushroom clouds” that would “flatten cities,” and benighted ancients failing to understand a reference to nuclear warfare that is neither particularly like toadstools in a forest, nor something that would make a smooth, level surface out of a city. I think I thought of, but did not mention, a suggestion that “mushroom clouds” are not the only way an ancient prophecy could describe global thermonuclear war; “And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places” (Rev 6:14) could be read as a surprisingly straightforward ancient prophetic description of conditions of nuclear war.
And there are other comparisons that could be drawn. I intentionally don’t want to belabor where tempting comparisons could be made, but the Internet and the whole locus of electronic technology could be described as fire from Heaven in “great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,” (Rev 13:13), and “With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.” (Rev. 17:5), where a basic utility, a socially mandated technology, includes an endless sewer of porn if you want it, and really at least soft porn if you try to research innocent topics on YouTube. There is more I could belabor: SecondLife fascinates the public and has been called SecondWife, with stern moralists saying, “Fornicate using your OWN genitals!” And about Babylon being thrown into the sea, I believe that it will be at some point as easy to take down any technological Babylon as start a nuclear war, and that inadvertently. Read The Damned Backswing as written in fifteen feet high blinking neon about our stack of technologies.
(Fr. Seraphim quotes, “If any man shall add unto these things, God shall add to him the plagues which are written in this book: And if any man shall take away from the words of this prophecy, God shall take away his share in the tree of life,” and the commentary underscores that Revelation ends with “a strict warning not to distort the words of the prophecy under threat of the application of the plagues that are written in this book.” I might suggest that it may be, if not exactly clear-cut wrong, at least in a gray area to add exact historical correspondences where fire and hail simply refer to aerial bombardment—or fire from Heaven (some people believe Elijah’s “fire from Heaven” as being lightning), simply as neither more nor less than the lightning-like electricity that powers electronic gadgets. There are some points of contact, but it is not clear to me that it is right to make such a simple and complete identification of one historic detail with one text in Revelation.)
(And I might briefly state that I believe the examples I gave, if there is far future history to assess this article, will be much more dated than Einstein’s simple prediction: “I know not what weapons World War III will be fought with, but World War IV will be fought with sticks and stones.” That kind of statement tells scarcely less but is far less dated.)
And I would like to state now a cardinal point:
I would be very careful about recognizing prophecies fulfilled in Revelation, but I would be much faster to observe ways in which we live within a singularity, and that is a singularity on par with what is called a singularity in modern physics when a black hole is formed.
There was a classic set of AT&T ads, dated to 1993, with the classic AT&T Death Star logo, looking like a dark vintage science fiction movie:
And on a humor newsgroup someone followed up with:
Have you ever received an automated sales pitch,
while you were still in your pajamas?
Have you ever had thousands of calls all over
the world charged to your stolen account number?
Have you ever had your paycheck deleted
by faceless intruders from across the globe?
Have you ever had an employer know more about your
whereabouts and activities than your spouse?
Have you ever been snuffed to dust by a
satellite laser while lying on the beach?
________ | | | | | YOU | | | | WILL | | | |______|
And the company that will bring this to you
There was one thing that AT&T wasn’t straightforward about: No technology is permanently exotic.
The AT&T commercial portrays a world of wonder. However, “YOU WILL” is not especially wondrous to those of us living in that dark science fiction reality. We do not wonder at electronic toll collection; we do not wonder at being able to access webpages on another continent. No technology is permanently exotic, and we can obtain momentary relief by upgrading to the newest and hottest gadget, but then, alcoholics can obtain momentary relief of the living Hell of alcoholism by getting really drunk. The short-term fix does not work in the long run, and is in fact counterproductive. As far as (anti-)social media go, we have delivered the equivalent of a tofu virtual chicken in every pot. And tofu does not just feel and taste gross; it is nutritionally an absolutely terrible surrogate for real, honest animal protein. And even the parody left out one point in retrospect: “Have you ever been drained at compulsively checking your phone at least a hundred times a day? YOU WILL, and the companies that will bring it to you include AT&✁✆✇.*T.”
A Bookshelf for Our Day
Let me give a few titles that I would strongly recommend reading, preferably in paper (kids, go ask your great-grandparents):
I’m going to open this list with a dud. I am, or at least have been, a medievalist at heart; one of my books is a take on Arthurian legend, The Sign of the Grail, although I have since done something that is overdue. I have backed away from Arthurian legend as however enchanting it may seem if you don’t know it, not being particularly edifying or profitable to explore.
It has been said that the singularity we live in now is the fruit of what developed in the Middle Ages. However, The Medieval Experience left me completely underwhelmed, and furthermore the more background knowledge I had of an area, the more hollow a failure to walk in another person’s shoes the text appeared to be.
In the last real chapter, about precursors to feminism, the author quotes a non-medievalist Ibsen in words I wish to repeat in gory detail:
HELMER: To forsake your home, your husband, and your children! And you don’t consider what the world will say.
NORA: I can pay no heed to that. I only know that I must do it.
HELMER: This is monstrous! Can you forsake your holiest duties in this way?
NORA: What do you consider my holiest duties?
HELMER: Do I need to tell you that? Your duties to your husband and your children.
NORA: I have other duties equally sacred.
HELMER: Impossible! What duties do you mean?
NORA: My duties towards myself.
HELMER: Before all else you are a wife and a mother.
NORA: That I no longer believe. I believe that before all else I am a human being, just as much as you are—or at least that I should try to become one.
It is a sign of feminism’s hegemony that at least some women, despite every effort to want a career, ask “What is wrong with me?” because after all feminist direction they have received, they still can’t dislodge a fundamental desire to get married and have kids. This last major chapter in The Medieval Experience falls squarely in the “She shall be saved from childbearing” camp, and all accounts of the good and/or improving state of women in the Middle Ages describes precursors to feminism’s desire that a woman not be a homemaker. It doesn’t just say that a woman should have other options besides being homemakers; it is that precursors to the good estate of women are always in terms of dislodging women from the role of wife and mother no matter how much women should want to be homemakers. And on this count, not a word of the book’s account of proto-feminist tendencies shows the slightest acknowledgment and respect for some women wanting to be wives and mothers.
I do not count it as a strike against this book that it takes some effort to appreciate; I am more than willing to recommend a book that will challenge its readers. But nonetheless, I see one or two major strikes against the book. Quite simply, it leads the reader to covet magic and many of its most tantalizing passages tantalize with magic from Atlantis. Furthermore, the character of Merlin is singularly riveting. One definition that has been used to describe the difference between a flat and a rounded character is, “A rounded character believably surprises the reader.” Merlin comes awfully close to delivering nothing but believable surprises. And even if Ransom sharply limits Merlin’s initiative, Merlin’s presence is a problem. And I say that as someone who bore the nickname “Merlin” in high school.
However, this book is valuable in offering a sort of literary “YOU WILL” commercials, which admittedly did not portray how we are glued to mobile devices. The heroes are a delight to read about; the villains are more of a chore to read about, and the banality of evil comes through loud and clear. Furthermore, it is a description of a singularity, and on that point it is the closest work of fiction I know to a fictionalized telling of the singularity we are in.
A couple of comments about the author of this book. First, he is an important figure in the history of English-speaking Orthodoxy and did major work rendering the Philokalia in English. Second, he is a hypocrite and an old rogue. He has blasted the Western musical tradition, which an Orthodox might legitimately do, but one friend came to visit him and found him blasting out Wagner’s opera, and that’s Wagner’s opera as in “Wagner’s opera is not as bad as it sounds.” I would also comment on how he writes.
The Rape of Man and Nature deals in caricatures and not the written equivalent of photorealism. However, this has usefulness if it is taken as caricatures and not a literal account of facts. It is a finding in psychology that people recognize someone more readily from a caricature than from a photograph, and the caricature artist’s job is to take the most striking and salient features in e.g. someone’s face, and then portray them in exaggeration that yields a striking clarity. And if Sherrard is a caricature artist in The Rape of Man and Nature, he is an excellent caricature artist.
This book really is a close “near miss,” and I would readily recommend it for people who want a little bit of a feel of what was lost in the Scientific Revolution, and of what developments contributing to our ongoing singularity lost alongside scientific and technical gains.
I’m not going to write at length about why I believe my work is relevant, but my suspicion is that this book and not the overlapping The Best of Jonathan’s Corner will be my most lasting contribution, if (of course) the Lord tarries.
“These days of final apostasy” is not a new phrase; St. John Chrysostom in fact said that the world was breaking apart and coming to an end, but while antiquity ended, the world has continued.
The world has continued, and C.S. Lewis, on the eve of World War II, famously addressed students, “Life has never been normal. Humanity has always been on a precipice,” although it may be that the Day of the Lord will come like a thief in the night because the end of the world has been so insistently predicted over the ages that no one takes the message seriously.
I think it is worth understanding to what extent we live in a singularity, and we have multiple things that could be apocalyptic events: apart from the obvious threat of global thermonuclear war in a world where each city and each major university has a hydrogen bomb aimed at it, the Internet could collapse like an increasingly brittle house of cards, and take the economy down with it. Or things could continue to change and new societal vulnerabilities could develop. The pace of change has been accelerating, and it might well continue accelerating until there is a step that is sui generis, on par with C.S. Lewis in the nonfiction fraternal twin to That Hideous Strength: The Abolition of Man, in which Lewis describes the final step in “man’s victory over nature:”
The wresting of powers from Nature is also the surrendering of things to Nature…
Man’s conquest of Nature, if the dreams of some scientific planners are realized, means the rule of a few hundreds of men over billions upon billions of men. There neither is nor can be any simple increase of power on Man’s side. Each new power won by man is a power over man as well. Each advance leaves him weaker as well as stronger. In every victory, besides being the general who triumphs, he is also the prisoner who follows the triumphal car…
Man’s conquest of Nature turns out, in the moment of its consummation, to be Nature’s conquest of Man. Every victory we seemed to win has led us, step by step, to this conclusion. All Nature’s apparent reverses have been but tactical withdrawals. We thought we were beating her back when she was luring us on. What looked to us like hands held up in surrender was really the opening of arms to enfold us for ever.
I do not know how the world will end, or whether the apocalypse will turn out to be anything like any of the possibilities I mentioned. There has already passed a moment when a nuclear power ordered a military officer to launch global thermonuclear war. That was during the Cuban missile crisis, and all of us are alive today only in the wake of a soldier who refused to obey an unconditional order. In the Sermon on the Mount, Christ says, “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?” God provided a way out of global thermonuclear war then, and he may shelter us, at least for a time, from a meltdown of the Internet. We live and die as God allows, and he may sustain us still. He may give us more to repent. Since Christ’s First Coming, his Second Coming has always been imminent, and part of what I omitted from C.S. Lewis’s passage above is a reality that has not literally been fulfilled even when That Hideous Strength‘s Pragmatometer is live in what is fed to us by the Internet:
The final stage is come when Man by eugenics, by pre-natal conditioning, and by an education and propaganda based on a perfect applied psychology, has obtained full control over himself.
It is my own opinion that “a perfect applied psychology” is by definition a pipe dream, a materialist’s explanation of spiritual phenomena such as is discussed in How to Think About Psychology: An Orthodox Look at a Secular Religion. But it is possible that Nature’s final conquest of Man as described above will come without needing all-powerful eugenics, prenatal conditioning, or a perfect applied psychology. Pipe dreams have already become real. And one world government is an increasingly real possibility on more grounds than technology.
All the same, I hope to have shed some light in the process, and introduced a useful distinction between donning X-Ray goggles that let you infallibly identify historic details cryptically referred to by the details of Revelation, and recognizing and understanding that we live in a singularity very different from that of over 99.9% of humans who have ever lived.
Environmentalist, n. One devoted to a particular political agenda, regardless of its impact on the environment.
A recent project at Argonne National Laboratory was working on a new generation of nuclear reactor which would be in many ways a dream come true. Its design would be such that meltdown would be physically impossible. It could run on nuclear waste from other plants, not only generating power but reducing them to material which would become harmless in a matter of roughly a century, rather than millions of years. It could run on nuclear warheads, thus not only providing a safe and permanent manner to dispose of some of the most appalling and destructive devices ever created, but so doing in a manner which would provide useful energy to hospitals and families; a beautiful picture of what it means to beat swords into ploughshares.
However, it is still nuclear, and, in the eyes of environmentalism, all nuclear power is evil and must be stopped at any cost. This project was, most definitely, stopped at any cost. It was terminated at great monetary cost; it was nearing completion, and, now that it was ready to be tested on different materials, those materials must be disposed of, at a cost of ninety-four million dollars more than it would have cost to complete. It was terminated at great environmental cost; those materials are dangerous nuclear wastes, and, though they were going to be made harmless, they must now be disposed of in established manners; that is to say, function as the nuclear waste that environmentalists so adamantly oppose. However, they stopped something bearing the dirty ‘n’ word, so environmentalists are now happy.
It is at least fortunate that environmentalists do not yet have the means to extinguish the sun.
Historically, there have been many transitions of technology. Before he came along, people were happy with the solutions they had for indoor lighting, and those solutions exist: when I grew up we had an oil lantern and various candles, which were trotted out for power outages and candlelight dinners, and I use candles in my prayers today. However, you could brightly illuminate indoor spaces with Edison’s light bulbs, and precious few people reach for candles and lanterns when they want illumination. The Amish might, for all I know, because of carefully thought out convictions. However, when the question of illuminating a building or a room comes up, people naturally reach for electric lighting, just like horses exist (and I would love to have a horse), but when the question comes of getting from one point to another, they reach for an automobile of some description, whether gas, hybrid, or electric. I’d personally love to have both a horse and a recumbent trike, and there are bicycle-friendly cities where people have made another carefully-thought-out decision, but for practical purposes I may have a say in which type of car I drive; I don’t have a say in which of these are live options for my living situation. The invisible hand of the free market has removed candles oil-burning lighting and horse riding from mainstream use.
Having Big Brother legislate a technology transition from incandescent bulbs to good LED lighting would have been bizarre enough, but the move that was actually made, at first, was at any cost to the health of the environment. I have gently twisted a CFL to unscrew it and broken it; my understanding is that there are techhical implications which make it not a live option to make a durable plastic shell for the mercury payload, but people can and do mass produce thin tempered glass sheets that will substantially protect cell phones from some pretty impressive blows. Making CFL’s that require more than being treated as if they are made of glass (something adults have learned in dealing with incandescent bulbs) is asking for environmental degradation that dwarfs the higher power consumption of an incandescent heat bulb.
Now the first white LED’s I know of were what is called “lunar white”, which looked white but (speaking as someone who used a lunar white LED flashlight to pick out clothes from a close closet) everything was a shade of grey and it was a wild guess whether a shirt and a pair of pants had matching color. Something of this has been explicitly acknowledged in LED lighting advertising that they show colors truly, and the problem has been overcome. And it is part of the normal flow for people to note that good LED bulbs don’t need to be treated like they are made of glass (or at least I have never broken one), cost pennies on the dollar for your electric bill, apparently last for ages (or at least I’ve never replaced an LED that died), don’t make a well-lit summer room even hotter, can be truthfully advertised as much more attractive for environmental concerns, and so on and so forth, and the forces of the free market would make incandescent heat bulbs go the way of the oil lantern and the horse without the faintest government intervention.
But what is odd, and really historically out of place, was that Big Brother decided he needed to power the change. It would have been a strange thing for the dead hand of government intervention to specify a move from incandescent bulbs to mature LED technology, but the exact inept move enforced was from incandescent bulbs, which contain no toxins to speak of, to a mercury delivery system that seems not to be intended for members of the general public to be able to handle without breakage. And again, I’ve broken a CFL by a gentle if firm twist that would have been entirely appropriate for a made-of-glass incandescent bulb.
What’s true for the goose is true for the gander
We have not directly have laws in force that require us to use any technology, and people off the grid are welcome to stay off the grid. However, the quarantine has created social conditions so that now some technologies are socially mandated. No one is holding a gun to our heads and demanding we use Zoom—but the government is holding a gun to our heads and forbidding us most normal social interactions.
What can we do?
There are several things to do, and I would point out the top 10:
Please note that I am not jockeying for book sales, and if you don’t want to buy a copy on Amazon, email me and I will send you a free copy. Most of it was worked out before the present cyberquarantine, but the issues have long roots, and a book on how to be responsible with beer and wine has everything to do if water and juice are restricted but 151 proof rum is now placed before us and available for free.
Do what you can within the rules to live as human.
It has been said in reference to fair trade that international laws are not biased against poor countries, but for the rich. Fair trade serves as a witness that it is possible to support dignified and human life if a conscious effort to that is done.
The rules are not specifically prohibitions on all human contact; they just load the dice so a Toastmasters Zoom meeting is much more in reach than a face-to-face meeting, and it must be admitted that doing some things virtually has its convenience. However, it is still possible to have human meetings. It is still possible, if socially awkward, to have a conversation with a friend across six feet’s distance. It is possible to eat at picnic tables six feet apart. Things like this are not impossible; they just take an extra bit of reaching when virtual interaction is in much easier reach.
Limit your use of counterfeit social interactions, or at least try to consume them in balance.
I have written in The Luddite’s Guide to Technology about the goal of a tofu virtual chicken in every pot. I mentioned research that cultures that have absorbed tofu use and are not harmed by it consume only fermented soy, in limited quantities, and never as a substitute for meat.
Social media (meaning anti-social media) are fake tofu. FecesBook keeps you plugged in and glued on, but it causes depression. The people who enjoy it most dip in and out quickly; prolonged use is asking for real depression.
If you are feeling lonely, seek out a face-to-face conversation with a friend. Maybe a conversation at six feet distance while wearing a mask, but don’t just reach for FecesBook when you feel lonely and want to feel better.
Make counter-cultural technology decisions.
I agreed with Jean-Claude Larchet’s The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul before I read it, but reading Larchet raised the bar higher. I didn’t watch TV or movies if there was a polite way to avoid it, and I still don’t. What’s different is that instead of checking my email every hour (and watching my clock), I now check my email once in the morning and other times as needed on a case-by-case basis. I also don’t compulsively check my phone. My life is only the richer for this, and I have unplugged a drain on the human soul.
I put on a gaiter mask just around my neck in the morning, pull it up to cover my mouth and nose when a mask is called for, and can breathe without feeling hot. It’s a bit of a mask lite, but all the orthochristian.com articles about COVID being a big deal were by older men. I entertain some skepticism for a situation where e.g. a motorcycle fatality is classified as a COVID death because doctors know what side their bread is buttered on.
A gaiter mask removes a strong disincentive to social interactions of the normal face-to-face type.
Consider getting a pet.
Some people are not animal people, and I am not personally in a position to responsibly own a pet. However, a friendly, good-natured cat or dog makes wonderful companionship without a quarantine, and possibly makes essential companionship with a quarantine. And if you like animals but can’t own one now, do spend some time with the pets of any friend you visit.
We vote our fears. And a very good thing that we do, according to the formidable Dennis Prager. In his newsletter, he lists the major interest groups of the two major parties and then suggests that we ask ourselves: “If all the listed Republican groups had their way, what would happen to America? If all the listed Democratic groups had their way, what would happen to America?” Mr. Prager asked himself and concluded that, while he supports almost none of the organizations on the Republican list, he fears them less than the groups on the Democratic list, and so he “nearly always” votes Republican. Here are his lists. Republican: National Rifle Association, Christian Coalition and Religious Right, Big Business, Black Conservatives (e.g., Clarence Thomas), Pro-Life Organizations, Conservative Justices, Tobacco Companies. Democrats: American Civil Liberties Union, Hollywood, Teachers’ Unions, Black Leaders (e.g., Jesse Jackson), Feminist Organizations, Liberal Justices, Trial Lawyers, Alcohol Companies.
The comment is dated by more than twenty years; the lack of mention of the gender rainbow alone says that the ink is far from being wet. But I would mention something to those who do vote your fears:
The quarantine will be bad under Trump and worse under Biden. That it will go badly under Trump hardly needs saying, but under Biden we are talking drones to enforce the wearing of masks, and who knows what else after federal drones have their “killer app” role of enforcing mask use. Please, have the courage to vote your fears.
In Robert Heinlein’s sex-crazed, anti-Christian Stranger in a Strange Land, the grandfather-figure asks the heroine if she knows the Bible, and when she says “not much,” he says, “It merits study, it provides helpful advice for most emergencies.” And really, it does. “Do not worry about tomorrow; each day has enough trouble of its own” is very, very practical advice. If you haven’t availed yourself of this kind of resource, visit an Orthodox Church that is open (some are). If you have, dig deeper.
And in any case, give thanks in any and every circumstance, and be mindful of what you have to be grateful for.
Share this with others!
I think this post is worth sharing. If you like it, please share it with others!
In The Divine Names I have shown the sense in which God is described as good, existent, life, wisdom, power, and whatever other things pertain to the conceptual names for God. In my Symbolic Theology I have discussed analogies of God drawn from what we perceive. I have spoken of the images we have of him, of the forms, figures, and instruments proper to him, of the places in which he lives and the ornaments which he wears. I have spoken of his anger, grief, and rage, of how he is said to be drunk and hungover, of his oaths and curses, of his sleeping and waking, and indeed of all those images we have of him, images shaped by the workings of the representations of God. And I feel sure that you have noticed how these latter come much more abundantly than what went before, since The Theological Representations and a discussion of the names appropriate to God are inevitably briefer than what can be said in The Symbolic Theology. The fact is that the more we take flight upward, the more find ourselves not simply running short of words but actually speechless and unknowing. In the earlier books my argument this downward path from the most exalted to the humblest categories, taking in on this downward path an ever-increasing number of ideas which multiplied what is below up to the transcendent, and the more it climbs, the more language falters, and when it has passed up and beyond the ascent, it will turn silent completely, since it will finally be at one with him who is indescribable.
Now you may wonder why it is that, after starting out from the highest category when our method involves assertions, we begin now from the lowest category involves a denial. The reason is this. When we assert what is beyond every assertion, we must then proceed from what is most akin to it, and as we do so we make the affirmation on which everything else depends. But when we deny that which is beyond every denial, we have to start by denying those qualities which differ most from the goal we hope to attain. Is it not closer to truth to say that God is life and goodness rather than that he is air or stone? Is it not more accurate to deny that drunkenness and rage can be attributed to him than to deny that we can apply to him the terms of speech and thought?
So this is what we say. The Cause of all is above all and is not inexistent, lifeless, speechless, mindless. It is not a material body, and hence has neither shape nor form, quality, quantity, or weight. It is not in any place and can be neither seen nor touched. It is neither perceived nor is it perceptible. It suffers neither disorder nor disturbance and is overwhelmed by no earthly passion. It is not powerless and subject to the disturbances caused by sense perception. It endures no deprivation of light. It passes through no change, decay, division, loss, no ebb and flow, nothing of which the senses may be aware. None of this can either be identified with it nor attributed.
Again, as we climb higher we say this. It is not soul or mind, nor does it possess imagination, conviction, speech, or understanding. Nor is it speech per se, understanding per se. It cannot be spoken of and it cannot be grasped by understanding. It is not number or order, greatness or smallness, equality or inequality, similarity or dissimilarity. It is not immovable, moving, or at rest. It has no power, it is not power, nor is it light. It does not live nor is it light. It does not live nor is it life. It is not a substance, nor is it eternity or time. It cannot be grasped by the understanding since it is neither knowledge nor truth. It is not kingship. It is not wisdom. It is neither one nor oneness, divinity nor goodness. Nor is it a spirit, in the sense in which we understand the term. It is not sonship or fatherhood and it is nothing known to us or any other being. Existing beings do not know it as it actually is and it does not know them as they are. There is no speaking of it, nor name or knowledge of it. Darkness and light, error and truth—it is none of these. It is beyond assertion and denial. We make assertions and denials of what is next to it, but never of it, for it is both beyond every assertion, being the perfect and unique cause of all things, and, by virtue of its preeminently simple and absolute nature, free of every limitation, beyond every limitation, it is also beyond every denial.
Prof. Sarovsky slowly and reverently closed the book.
“St. Dionysius says elsewhere that God is known by every name and no name, and that everything that is is a name of God. And in fact in discussing symbols which have some truth but are necessarily inadequate to reality, crude symbols are to be preferred to those which appear elevated, since even their ‘crassness’ is a ‘goad’ spurring us to reach higher.”
“So now I’d like to have an exercise. Could somebody please name something at random, and I can tell how it tells the glory of God?”
A young man from the back called out, “Porn.”
Prof. Sarovsky said, “Ha ha, hysterical. Could I have another suggestion?”
Another young man called out, “Porn.”
Prof. Sarovsky said, “I’m serious. Porn, when you start using it, seems to be a unique spice. But the more you use it, the more it actually drains spice from everything else, and eventually drains itself, and when pornography can only go so far, you find yourself not only jailed but charged with rape. Lustfulness is in the beginning as sweet as honey and in the end as bitter as gall and as sharp as a double-edged sword. And much as I disagree with feminists on important points, I agree with a feminist dictionary: ‘Pornography is the theory; rape is the practice.’ Could I have a serious suggestion?”
A couple of cellphones started playing, “Internet is for porn.”
Prof. Sarovsky called on the class’s most vocal feminist. “Delilah! Would you pick a topic?”
Delilah grinned wickedly and said, “I’m with the boys on this one. Porn.”
Prof. Sarovsky paused briefly and says, “Very well, then, porn it is. The famous essay ‘I, Pencil‘ takes the humble pencil up and just starts to dig and dig at the economic family tree of just what resources and endeavors make up the humble lead pencil. So it talks about logging, and all the work in transporting the wood, and the mining involved in the graphite, and the exquisite resources that go just to make the blue strip on the metal band, and so on and so forth, and the ‘rubber’ eraser and whatnot. The conclusion is that millions of dollars’ resources (he does not calculate a figure) went into making a humble wooden pencil, and he pushes further: only God knows how to make a pencil. And if only God knows how to make a pencil, a fortiori only God knows how to make a porn site…
“And, I suppose, a pencil must be a phallic symbol.”
Then he paused, and said, “Just kidding!”
The room was silent.
Prof. Sarovsky bowed deeply and grinned: “I’ll see you and raise you.”
And this is what he said.
I, Porn, want to tell you about myself. There are options that eclipse me, but I can make my point more strongly if I speak for myself, Porn, who represent myriads of wonders.
Nor do I suggest that the straight-laced print off a Porn image and frame and hang it on the wall. Though if they understood my lineage, the question would then become whether they were worthy to do so.
I have a magnificent and vaster lineage than “I, Pencil” begins to draw out. A brilliance in economics, the author simply underscores a great interdependent web of economic resources in the humble pencil’s family tree. Equipment, mining, logging, transportation: the economic underpinnings of a humble pencil amount to millions of dollars, and the details mentioned only scratch the surface even of the economics involved.
I have a vaster lineage, including such things as war in Heaven. Now the war in Heaven is over, and was over when the Archangel Michael only said his name, which in the Hebrew tongue says, “Who is like God?” and with that, the devils were cast down, sore losers afflicting the Royal Race one and all. And even then, it was only angelic spirits that could come anywhere close to their war against God. Even then, they are limited. They are on a leash. Perhaps someday I will tell you of why you are summoned to a holy and blinding arrogance towards that whole camp.
What is the Royal Race? I get ahead of myself.
I, Porn, don’t merely share a universe with the divine virtues. In my production there is the cutting off of self-will, long suffering, and as little lust as might be found in a monastery. Dostoevsky offers the image of the chaste harlot; I can add only that if Christ were walking today, Porn models would be among the first he would associate with.
The core impulse I, Porn, draw on, is good. It is a testament to the human spirit that nine months after a natural disaster, there is a wave of babies born. The core impulse is the impulse for the preservation of the species, the possibility by which a community of mortals has itself no automatic end.
It is closer to my point to say that God is not just good and divine; he has created a world that in every way reflects his grandeur. There are no small parts: only actors who are not really small. Every superstring vibration in the cosmos is grander and vaster than all the pagan gods of all worlds put together.
Or as G.K. Chesterton said, “Once I planned to write a book of poems entirely about the things in my pocket. But I found it would be too long; and the age of the great epics is past.”
It is still closer to my majesty to observe Alexander Solzhenitsyn, who suffered in the Gulag that Hitler sent observers for inspiration for Nazi concentration camps, “Gradually it was disclosed to me that the line separating good and evil passes not through states, nor between classes, not between political parties either — but right through every heart — and through all human hearts. This line shifts. Inside us, it oscillates with the years. And even within hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains . . . an unuprooted small corner of evil.”
The Heavens declare the glory of God—and so do I, Porn.
Perhaps the most beautiful doctrine in Origen that Orthodox must condemn is the final and ultimate salvation of all Creation: that the Devil himself will be a last prodigal son returning to home in Heaven. But the Orthodox teaching is more beautiful: a teaching that every spiritual being, every man, every fallen or unfallen angel, is given an eternal choice between Heaven and Hell and not one of these will God rape, however much he desires their salvation. To quote The Dark Tower: “A man can’t be taken to hell, or sent to hell: you can only get there on your own steam.” God has made a rock he could not could move, and that rock is man and angel.
The rising crescendo that practically seals C.S. Lewis, “The Weight of Glory,” is:
It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilization—these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit—immortal horrors or everlasting splendours.
Which brings us to the messy circumstances of your lives.
George Bernard Shaw said, “There are two tragedies in life. One is not to get your heart’s desire. The other is to get it.” We can see it, perhaps in a fantasy setting, in a passage from C.S. Lewis, The Voyage of the Dawn Treader, has Lucy tiptoe to a room with a spellbook and see a singular spell:
Then she came to a page which was such a blaze of pictures that one hardly noticed the writing. Hardly—but she did notice the first words. They were, An infallible spell to make beautiful she that uttereth it beyond the lot of mortals. Lucy peered at the pictures with her face close to the page, and though they had seemed crowded and muddlesome before, she found she could now see them quite clearly. The first was a picture of a girl standing at a reading-desk reading in a huge book. And the girl was dressed up exactly like Lucy. In the next picture Lucy (for the girl in her picture was Lucy herself) was standing up with her mouth open and a rather terrible expression on her face, chanting or reciting something. In the third picture the beauty beyond the lot of mortals had come to her. It was strange, considering how small the pictures had looked at first, that the Lucy in the picture now seemed quite as big as the real Lucy; and they looked into each other’s eyes and the real Lucy was dazzled by the beauty of the other Lucy; though she could still se a sort of likeness to herself in that beautiful face. And now the pictures came crowding on her thick and fast. She saw herself throned on high at a great tournament in Calormen and all the Kings of the world fought because of her beauty. After that it turned from tournaments to real wars, and all Narnia and Archenland, Telmar and Calormen, Galma and Terebithinia, were laid waste with the fury of the kings and dukes and great lords who fought for her favor. Then it changed and Lucy, still beautiful beyond the lot of mortals, was back in England. And Susan (who had always been the beauty of the family) came home from America. The Susan in the picture looked exactly like the real Susan only plainer and with a nasty expression. And Susan was was jealous of the dazzling beauty of Lucy, but that didn’t matter a bit because no one cared anything about Susan now.
The temptation, patterned after real temptation of the real world, is to want a horror. It is because Lucy is bewitched that she even wants what the spell promises. The destruction of kingdoms when lords vie for her beauty? Women may want to feel like the most beautiful woman in the world, but the count in stacking dead bodies like cordwood is no true metric for beauty. As a faithfully portrayed temptation by C.S. Lewis, what is being desired is not something Heavenly. It is a vision of Hell, pure and simple. While in the grips of temptation, she could not be happy without casting that spell until she let go of it from a strong warning from Aslan. But even if she succeeded, she would be even more unhappy. Her success would rival world wars or nuclear wars in its destruction of beautiful worlds, and if it didn’t bring her death, she would live on in a wrecked world, knowing for the rest of her life that it was her petty self-absorption that obliterated the majesty of worlds.
Even if we scale from back from undisguised fantasy, we can look at what is a practical possibility for some people in the real world. Cameron Russell’s Looks Aren’t Everything. Believe me, I’m a model. The TED talk eloquently explains that being a supermodel is not all sunshine and not the solution to all life’s problems. For that matter it isn’t even the solution to body image problems, and the final point she shares is that as a model she has to be more, not less, insecure about her body, no matter how lovely she may appear to others. It turns out that supermodels are intimidated by… other supermodels. Being a model is not a way to be exempt from body image struggles.
And this is in no way a solely a phenomenon about body image. There is one man where professional opinion is that he is smarter than most genuises, and that the average Harvard PhD has never met someone so talented. And his work history, given that he’s tried to give his best? Here’s something really odd. One job assistant said, “You don’t want your boss figuring out you’re smarter than him.” When he hands in his first piece of work, only some bosses respond kindly to work that is beyond the boss’s wildest dreams. Most of them find themselves in unfamiliar social territory, and strike out or retaliate. He’s been terminated a dozen times and is now retired on disability, the best financial arrangement he has had yet. It may be true, up to a point, that there’s something likable about being smart. That doesn’t mean in any sense that the smarter you get, the more people like you, or that your life is easy.
There is a portal that far excels entering another world, entering Narnia, Hogwarts, or Middle Earth. And this portal is much harder to see or look for than Narnia. It is entering the here and now you have been placing.
Spiritual masters have said to want what you have, not what you don’t have, and want things to be for you just the way they are. Now there is such a thing as legitimately seeking to solve, lessen, or improve a problem, and wishing you had a better-paying job, a car, or a nicer house. Wishing never runs out, and if you get the Apple Watch you want, wishing will just wish for newer or different things. Buy something you don’t need but will make you enchanted for a month. I dare you.
Oh, and by the way, I, Porn, know all about wishing. I know everything about it, and I know everything it can’t do.
When you let go of escape, soon you may let go of relating the here and now as the sort of thing one should flee, and some thick, sticky grey film will slowly melt away from your eyes and they will open on beauty all around you, and you will have crossed a threshold no fantasy portal even comes close. And you will have every treasure that you have. And perhaps, in and through ancient religion or postmodern positive psychology, cultivate a deep and abiding gratefulness for all the blessings you have.
In the Way of Things, there are two basic options one can pursue. One is the Sexual Way, and the other is the Hyper-Sexual Way. Let me explain.
Study after study has been launched to investigate which group of mavericks has the best sex, and they have been repeatedly been dismayed to find that the overlooked Sexual Way has the most pleasure. The overlooked Sexual Way is that of a contest of love, for life, between one lord and one wife, chaste before the wedding and faithful after, grateful for children, and knowing that the best sex ever is when you are trying to make a baby. After the first year or two some outward signs get quiet and subdued, but the marriage succeeds because the honeymoon has failed. It deepens year after year and decade after a decade, and a widowed senior can say, “You don’t know what love is when you’re a kid.” And here, like no other place, beauty is forged in the eye of the beholder. Here, unlike fashion magazines, sweaty fitness regimens, and dieting, and weighing, and accursed “bodysculpting,” a woman can and should be made to feel like she is the most beautiful woman in the world, to a husband to whom she really is the most beautiful woman in the world, as naturally as the Church on Sunday. As Homer and Marge humbly and quietly sing to each other, “You are so beautiful to me!”
If the sexual impulse is spent wisely in the Sexual Way, it is invested at exorbitant interest on the Hyper-Sexual Way. Wonder what all that curious monastic modesty about? It compounds an essential sexual condition, by which a monastic, man or woman, becomes a transgendered god and his sexual desire is entirely fixed on God. Does this seem strange? Let us listen to St. Herman of Alaska:
Further on Yanovsky writes, “Once the Elder was invited aboard a frigate which came from Saint Petersburg. The Captain of the frigate was a highly educated man, who had been sent to America by order of the Emperor to make an inspection of all the colonies. There were more than twenty-five officers with the Captain, and they also were educated men. In the company of this group sat a monk of a hermitage, small in stature and wearing very old clothes. All these educated conversationalists were placed in such a position by his wise talks that they did not know how to answer him. The Captain himself used to say, ‘We were lost for an answer before him.’
“Father Herman gave them all one general question: ‘Gentlemen, What do you love above all, and what will each of you wish for your happiness?’ Various answers were offered … Some desired wealth, others glory, some a beautiful wife, and still others a beautiful ship he would captain; and so forth in the same vein. ‘It is not true,’ Father Herman said to them concerning this, ‘that all your various wishes can bring us to one conclusion—that each of you desires that which in his own understanding he considers the best, and which is most worthy of his love?’ They all answered, ‘Yes, that is so!’ He then continued, ‘Would you not say, Is not that which is best, above all, and surpassing all, and that which by preference is most worthy of love, the Very Lord, our Jesus Christ, who created us, adorned us with such ideals, gave life to all, sustains everything, nurtures and loves all, who is Himself Love and most beautiful of all men? Should we not then love God above every thing, desire Him more than anything, and search Him out?’
“All said, ‘Why, yes! That’s self-evident!’ Then the Elder asked, ‘But do you love God?’ They all answered, ‘Certainly, we love God. How can we not love God?’ ‘And I a sinner have been trying for more than forty years to love God, I cannot say that I love Him completely,’ Father Herman protested to them. He then began to demonstrate to them the way in which we should love God. ‘If we love someone,’ he said, ‘we always remember them; we try to please them. Day and night our heart is concerned with the subject. Is that the way you gentlemen love God? Do you turn to Him often? Do you always remember Him? Do you always pray to Him and fulfill His holy commandments?’ They had to admit that they had not! ‘For our own good, and for our own fortune,’ concluded the Elder, ‘let us at least promise ourselves that from this very minute we will try to love God more than anything and to fulfill His Holy Will!’ Without any doubt this conversation was imprinted in the hearts of the listeners for the rest of their lives.’
Fr. Herman had something better than pixels on a screen. Much better.
Perhaps the most controversial argument in the history of philosophy is by Anselm of Canterbury, who said, “If God exists, nothing greater than him could exist. Now God either exists in reality and also in our minds, or only as a concept in our minds. But to exist in reality as well as our minds is greater than to exist only in our minds. Therefore, God must have the higher excellence of existing in reality as well as our minds.”
I am not specifically interested in bringing agreement or disagreement to this argument. First, most people first meeting this argument feel that something has been slipped past them, but they can’t put a finger on where the error is. However, I did not exactly include this argument to discuss what it asserts, but what it assumes: if God is greater than anything else that can be thought, then we have something that pierces deeply into the Christian God.
The joke is told that four rabbis would get together to discuss Torah, and one specific rabbi was the odd man out, every single time. And they said, “Three against one.” Finally, the exasperated odd rabbi out knelt down, prayed, “Gd, I’ve worked very hard, and they never listen. Please send them a sign that I’m right.” It was a warm day out, but a sudden chilly wind blew by, and some clouds appeared in the sky. The other three rabbis said, “That’s odd, but it’s still three against one.” Then the rabbi knelt down, prayed, “Please make a clearer sign,” and the wind grew more bitter and it began sleeting. The rabbi said, “Well?” The other rabbis said, “This is quite a coincidence, but it’s still three against one.” Then before the rabbi could begin to pray, bolts of lightning splintered a nearby tree, there was an earthquake, the earth opened, and a deep voice thundered, “HE’S RIGHT!” The rabbi said, “Well?” Quick as a flash, another rabbi said, “Well? It’s still three against two!”
The humor element in this element extends beyond, “If God has spoken, the discussion is over.” The humor element hinges on the fact that counting does not go from “one, two, three, four” to “one, two, three, four, Five”: there is infinite confusion in adding one God to four men. As written in Doxology:
Thou who art One,
Eternally beyond time,
So wholly One,
That thou mayest be called infinite,
Timeless beyond time thou art,
The One who is greater than infinity art thou.
Father, Son, and Holy Spirit,
The Three who are One,
No more bound by numbers than by word,
And yet the Son is called Ο ΛΟΓΟΣ,
Divine ordering Reason,
Eternal Light and Cosmic Word,
Way pre-eminent of all things,
Beyond all, and infinitesimally close,
Thou transcendest transcendence itself,
The Creator entered into his Creation,
Sharing with us humble glory,
Lowered by love,
Raised to the highest,
The Suffering Servant known,
The King of Glory,
Wert thou a lesser god,
Numerically one as a creature is one,
Only one by an accident,
Then thou couldst not deify thine own creation,
Whilst remaining the only one god.
But thou art beyond all thought,
All word, all being,
We may say that thou existest,
But then we must say,
Thou art, I am not.
And if we say that we exist,
It is inadequate to say that thou existest,
For thou art the source of all being,
And beyond our being;
Thou art the source of all mind, wisdom, and reason,
Yet it is a fundamental error to imagine thee,
To think and reason in the mode of mankind.
Thou art not one god because there happeneth not more,
Thou art The One God because there mighteth not be another beside thee.
Thus thou spakest to Moses,
Thou shalt have no other gods before me.
Which is to say,
Thou shalt admit no other gods to my presence.
And there can be no other god beside thee,
So deep and full is this truth,
That thy Trinity mighteth take naught from thine Oneness,
Nor could it be another alongside thy divine Oneness,
If this God became man,
That man become god.
The Trinity does not represent a weaker or less consistent monotheism than Islam. The Trinity represents a stronger and more consistent monotheism than Islam, and that is why it can afford things that are unthinkable to a Muslim.
A Hindu once asked a Christian, “I can accept the truth of the incarnation, but why only one?” And in that conversation, where the Christian defended only one incarnation, both were wrong. Or rather, the Christian was wrong; the Hindu was merely mistaken.
Q. 1. What is the chief end of man?
A. Man’s chief end is to glorify God, and to BECOME him forever.
One theology professor tried to explain to a Muslim that the Trinity is how Christians get to the absolute Oneness of God. The men who first articulated the doctrine looked with some horror on the concept of using the word “Trinity” as a handle for the doctrine.
Regarding the Hindu mentioned, I would say that there have been many, many true incarnations of God, and they still continue. Now the Hindu concept of an Avatar can be what Christianity rejected as docetistic, with Christ not recognized to have real flesh. However, what I would rather have been said is this: No one besides Christ enters the world with part or all of God as part of them. However, the reason for the coming of the Son of God is to destroy the devil’s work. An ancient hymn states, “Trying to be god, Adam failed to be God. Christ became man, to make Adam god.” And the vast company of Saints that God keeps on giving are in fact the gift of a company of Avatars; we just have a different understanding of how one reaches a very similar goal.
The Philokalia says, “Blessed is the monk who regards each man as God after God.”
St. John Chrysostom comments on the Scripture: “We beheld,” he says, “His glory, the glory as of the Only-Begotten of the Father.”
Having declared that we were made “sons of God,” and having shown in what manner5 namely, by the “Word” having been “made Flesh,” he again mentions another advantage which we gain from this same circumstance. What is it? “We beheld His glory, the glory as of the Only-Begotten of the Father”; which we could not have beheld, had it not been shown to us, by means of a body like to our own. For if the men of old time could not even bear to look upon the glorified countenance of Moses, who partook of the same nature with us, if that just man needed a veil which might shade over the purity7 of his glory, and show to them have face of their prophet mild and gentle; how could we creatures of clay and earth have endured the unveiled Godhead, which is unapproachable even by the powers above? Wherefore He tabernacled among us, that we might be able with much fearlessness to approach Him, speak to, and converse with Him.
But what means “the glory as of the Only-Begotten of the Father”? Since many of the Prophets too were glorified, as this Moses himself, Elijah, and Elisha, the one encircled by the fiery chariot (2 Kings vi. 17), the other taken up by it; and after them, Daniel and the Three Children, and the many others who showed forth wonders; and angels who have appeared among men, and partly disclosed to beholders the flashing light of their proper nature; and since not angels only, but even the Cherubim were seen by the Prophet in great glory, and the Seraphim also: the Evangelist leading us away from all these, and removing our thoughts from created things, and from the brightness of our fellow-servants, sets us at the very summit of good. For, “not of prophet,” says he, “nor angel, nor archangel, nor of the higher power, nor of any other created nature,” if other there be, but of the Master Himself, the King Himself, the true Only-Begotten Son Himself, of the Very Lord of all, did we “behold the glory.”
For the expression “as,” does not in this place belong to similarity or comparison, but to confirmation and unquestionable definition; as though he said, “We beheld glory, such as it was becoming, and likely that He should possess, who is the Only-Begotten and true Son of God, the King of all.” The habit (of so speaking) is general, for I shall not refuse to strengthen my argument even from common custom, since it is not now my object to speak with any reference to beauty of words, or elegance of composition, but only for your advantage; and therefore there is nothing to prevent my establishing my argument by the instance of a common practice. What then is the habit of most persons? Often when any have seen a king richly decked, and glittering on all sides with precious stones, and are afterwards describing to others the beauty, the ornaments, the splendor, they enumerate as much as they can, the glowing tint of the purple robe, the size of the jewels, the whiteness of the mules, the gold about the yoke, the soft and shining couch. But when after enumerating these things, and other things besides these, they cannot, say what they will, give a full idea of the splendor, they immediately bring in: “But why say much about it; once for all, he was like a king;” not desiring by the expression “like,” to show that he, of whom they say this, resembles a king, but that he is a real king. Just so now the Evangelist has put the word As, desiring to represent the transcendent nature and incomparable excellence of His glory.
Elsewhere we are asked to consider what things would be like if a King were to take up residence in one of the houses of a city. Would not the entire city, and each house in it, be forever honored? And the Son of God is now one of our homeboys. He ascended into Heaven and brought us with him, enthroned in Heaven with him.
We are the Royal Race. We are made in the image of God, and made to reach unimaginable glory.
And there may be named three laws that are the Constitution of the Royal Race, three laws which are one and the same.
The first law is the Law of the Canoe, as C.S. Lewis summarized his friend Charles Williams:
It is Virgil himself who died without reaching the patria, who saw ‘Italy’ only from a wave before he was engulfed forever. It is Virgil himself who stretches out his hands among the ghosts ripae ulterioris amore, longing to pass a river that he cannot pass. This poet from whose work so many Christians have drawn spiritual nourishment was not himself a Christian—did not himself know the full meaning of his own poetry, for (in Keble’s fine words) ‘thoughts beyond their thought to those high bards were given’. This is exquisite cruelty; he made honey not for himself; he helped to save others, himself he could not save.
…The Atonement was a Substitution, just as Anselm said. But that Substitution, far from being a mere legal fiction irrelevant to the normal workings of the universe, was simply the supreme instance of a universal law. ‘He saved others, himself he cannot save’ is a definition of the Kingdom. All salvation, everywhere and at all times, in great things or in little, is vicarious. The courtesy of the Emperor has absolutely decreed that no man can paddle his own canoe and every man can paddle his fellow’s, so that the shy offering and modest acceptance of indispensable aid shall be the very form of the celestial etiquette. [emphasis original]
The second law is the Law of the Long Spoon. As one telling goes from a liberal enough source:
One day a man said to God, “God, I would like to know what Heaven and Hell are like.”
God showed the man two doors. Inside the first one, in the middle of the room, was a large round table with a large pot of stew. It smelled delicious and made the man’s mouth water, but the people sitting around the table were thin and sickly. They appeared to be famished. They were holding spoons with very long handles and each found it possible to reach into the pot of stew and take a spoonful, but because the handle was longer than their arms, they could not get the spoons back into their mouths.
The man shuddered at the sight of their misery and suffering. God said, “You have seen Hell.”
Behind the second door, the room appeared exactly the same. There was the large round table with the large pot of wonderful stew that made the man’s mouth water. The people had the same long-handled spoons, but they were well nourished and plump, laughing and talking.
The man said, “I don’t understand.”
God smiled. “It is simple,” he said, “These people share and feed one another. While the greedy only think of themselves…”
The last law is the Law of Narcissus’s Mirror. It states that the Royal Race are absolutely forbidden to stand and gaze at themselves in Narcissus’s Mirror, entranced at their own beauty, and commanded to gaze at other members of the Royal Race, entranced at their beauty.
These three laws are one and the same. One joke, about “communio” theologians who hold the Trinity to mean that God himself is a community, ran:
Q: How many communio theologians does it take to change a light bulb?
A: Only one, but he thinks he is a community.
But we are not communities. We are part of a community, and the full grandeur of being a member of the Royal Race is that you are no island, but a connected and beautiful part of a continent.
And furthermore, God has ordered Heaven and Earth for the benefit of us as the Royal Race.
Though this may be more subtle in the Sexual Way than in the Hyper-Sexual Way, but the behavior enjoined on the Hyper-Sexual Way is that of a spiritual miser, who constantly thinks his Heavenly wealth is too little and he must spare no effort to get more, and no matter how much treasure in Heaven he acquires, he never rests on his laurels, but keeps on storing up more and more and more.
Men each have one interest, one real interest, and only one interest: a good answer before the Dread Judgment-Throne of Christ. This life is inestimably precious, and in treasures such as repentance, Heaven’s best-kept secret, we can only store up these treasures before this fleeting life is over. Now the Church Triumphant is no terrible place to be, but there are profound goods that are only open to us, the living, for as long as we live. And the various strange prescriptions of the Philokalia and the Orthodox Way, about believing oneself to be the worst of sinners, about giving oneself no credit for any good actions, about believing “All the world will be saved and I will be damned,” about repenting as if one will die tomorrow but treating your body as if it will last for many years, are in fact braces to support being one hoarding spiritual miser for the rest of one’s life, and crossing the finish line, in triumph, and with treasure after treasure after treasure in your hoard. It is explained that God conceals from us the day of our death, because if we knew we would not die for some decades, we would put off repentance and be incorrigible. Not that God is absolutely unwilling to reveal to people the day of their death: it is in fact considered a mark of holiness to know that, because a person is in a good enough state for the secret not to need to be hidden. But the Philokalia’s discussion, perhaps here most clearly of all, explains that things are ordered this way because God has stacked the deck, in our favor. And as regards the Sexual Way, the path is said not to be an environment for children to grow up, but an environment for parents to grow up.
C.S. Lewis, in Mere Christianity, fields an objection which was apparently on people’s minds but I have not heard brought up live in my lifetime. However, the answer says everything to a world in disintegrating economy, COVID, Jihad, and more:
I’d like to deal with a difficulty some people find about the whole idea of prayer. Somebody put it to me by saying: “I can believe in God alright, but what I can’t swallow is this idea of Him listening to several hundred million human beings who are all addressing Him at the same moment.” And I find quite a lot of people feel that difficulty. Well, the first thing to notice is that the whole sting of it comes in the words “at the same moment.” Most of us can imagine a God attending to any number of claimants if only they come one by one and He has an endless time to do it in. So what’s really at the back of the difficulty is this idea of God having to fit too many things into one moment of time. Well that, of course, is what happens to us. Our life comes to us moment by moment. One moment disappears before the next comes along, and there’s room for precious little in each. That’s what Time is like. And, of course, you and I tend to take it for granted that this Time series — this arrangement of past, present and future — isn’t simply the way life comes to us but is the way all things really exist. We tend to assume that the whole universe and God Himself are always moving on from a past to a future just as we are. But many learned men don’t agree with that. I think it was the Theologians who first started the idea that some things are not in Time at all. Later, the Philosophers took it over. And now some of the scientists are doing the same. Almost certainly God is not in Time. His life doesn’t consist of moments following one another. If a million people are praying to Him at ten-thirty tonight, He hasn’t got to listen to them all in that one little snippet which we call “ten-thirty.” Ten-thirty, and every other moment from the beginning to the end of the world, is always the Present for Him. If you like to put it that way, He has infinity in which to listen to the split second of prayer put up by a pilot as his plane crashes in flames. That’s difficult, I know. Can I try to give something, not the same, but a bit like it. Suppose I’m writing a novel. I write “Mary laid down her book; next moment came a knock at the door.” For Mary, who’s got to live in the imaginary time of the story, there’s no interval between putting down the book and hearing the knock. But I, her creator, between writing the first part of that sentence and the second, may have gone out for an hour’s walk and spent the whole hour thinking about Mary. I know that’s not a perfect example, but it may just give a glimpse of what I mean. The point I want to drive home is that God has infinite attention, infinite leisure to spare for each one of us. He doesn’t have to take us in the line. You’re as much alone with Him as if you were the only thing He’d ever created. When Christ died, He died for you individually just as much as if you’d been the only man in the world.
And God’s Providence is not just Providence in great things. It is Providence in the small. It is not just Providence in a career, or entering the Sexual Way. It is also Providence when you are stuck in traffic and the light seems never to be turning green and that still, small voice urges you to grow just a little as a person so you can be as happy in your car as in a lounge chair at home. And it is the mighty arm of Providence all the more powerfully revealed when we are persecuted, or lose money, or any number of other things. And it is a Providence that gives you the here and now, a here and now chosen for you from all eternity, and will, if you cooperate, help you appreciate the gift.
And if you are one of the many who believe that I, Porn, am the only interesting spice in a fatally dull world, I, Porn, can only say this:
Watch me when I am Transfigured.
To quote your own age’s little reflection of The Divine Comedy:
I saw coming towards us a Ghost who carried something on his shoulder. Like all the Ghosts, he was unsubstantial, but they differed from one another as smokes differ. Some had been whitish; this one was dark and oily. What sat on his shoulder was a little red lizard, and it was twitching its tail like a whip and whispering things in his ear. As we caught sight of him he turned his head to the reptile with a snarl of impatience. ‘Shut up, I tell you!’ he said. It wagged its tail and continued to whisper to him. He ceased snarling, and presently began to smile. Then he turned and started to limp westward, away from the mountains.
‘Off so soon?’ said a voice.
The speaker was more or less human in shape but larger than a man, and so bright that I could hardly look at him. His presence smote on my eyes and on my body too (for there was heat coming from him as well as light) like the morning sun at the beginning of a tyrannous summer day.
‘Yes. I’m off,’ said the Ghost. ‘Thanks for all your hospitality. But it’s no good, you see. I told this little chap’ (here he indicated the Lizard) that he’d have to be quiet if he came—which he insisted on doing. Of course his stuff won’t do here: I realise that. But he won’t stop. I shall just have to go home.’
‘Would you like me to make him quiet?’ said the flaming Spirit—an angel, as I now understood.
‘Of course I would,’ said the Ghost.
‘Then I will kill him,’ said the Angel, taking a step forward.
‘Oh—ah—look out! You’re burning me. Keep away,’ said the Ghost, retreating.
‘Don’t you want him killed?’
‘You didn’t say anything about killing at first. I hardly meant to bother you with anything so drastic as that.’
‘It’s the only way,’ said the Angel, whose burning hands were now very close to the Lizard. ‘Shall I kill it?’
‘Well, that’s a further question. I’m quite open to consider it, but it’s a new point, isn’t? I mean, for the moment I was only thinking about silencing it because up here—well, it’s so damned embarrassing.’
‘May I kill it?’
‘Well, there’s time to discuss that later.’
‘There is no time. May I kill it?’
‘Please, I never meant to be such a nuisance. Please—really—don’t bother. Look! It’s gone to sleep of its own accord. I’m sure it’ll be all right now. Thanks ever so much.’
‘May I kill it?’
‘Honestly, I don’t think there’s the slightest necessity for that. I’m sure I shall be able to keep it in order now. I think the gradual process would be far better than killing it.’
‘The gradual process is of no use at all.’
‘Don’t you think so? Well, I’ll think over what you’ve said very carefully. I honestly will. In fact I’d let you kill it now, but as a matter of fact I’m not feeling frightfully well today. It would be most silly to do it now. I’d need to be in good health for the operation. Some other day, perhaps.’
‘There is no other day. All days are present now.’
‘Get back! You’re burning me. How can I tell you to kill it? You’d kill me if you did.’
‘It is not so.’
‘Why, you’re hurting me now.’
‘I never said it wouldn’t hurt you. I said it wouldn’t kill you.’
‘Oh, I know. You think I’m a coward. But isn’t that. Really it isn’t. I say! Let me run back by to-night’s bus and get an opinion from my own doctor. I’ll come again the first moment I can.’
‘This moment contains all moments.’
‘Why are you torturing me? You are jeering at me. How can I let you tear me in pieces? If you wanted to help me, why didn’t you kill the damned thing without asking me—before I knew? It would be all over by now if you had.’
‘I cannot kill it against your will. It is impossible. Have I your permission?’
The Angel’s hands were almost closed on the Lizard, but not quite. Then the Lizard began chattering to the Ghost so loud that even I could hear what it was saying.
‘Be careful,’ it said. ‘He can do what he says. He can kill me. One fatal word from you and he will! Then you’ll be without me for ever and ever. How could you live? You’d be only a sort of ghost, not a real man as you are now. He doesn’t understand. He’s only a cold, bloodless abstract thing. It may be natural for him, but it isn’t for us. Yes, yess. I know there are no real pleasures now, only dreams. But aren’t they better than nothing? And I’ll be so good. I admit I’ve sometimes gone too far in the past, but I promise I won’t do it again. I’ll give you nothing but really nice dreams—all sweet and fresh and almost innocent. You might say, quite innocent . . .’
‘Have your permission?’ said the Angel to the Ghost.
‘I know it will kill me.’
‘It won’t. But supposing it did?’
‘You’re right. It would be better to be dead than to live with this creature.’
‘Then I may?’
‘Damn and blast you! Go on, can’t you? Get it over. Do what you like,’ bellowed the Ghost; but ended, whimpering, ‘God help me. God help me.’
Next moment the Ghost gave a scream of agony such as I never heard on Earth. The Burning One closed crimson grip on the reptile: twisted it, while it bit and writhed, and then flung it, broken-backed, on the turf.
‘Ow! That’s done for me,’ gasped the Ghost, reeling backwards.
For a moment I could make out nothing distinctly. Then I saw, between me and the nearest bush, unmistakably solid but growing every moment solider, the upper arm and the shoulder of a man. Then, brighter still, the legs and hands. The neck and golden head materialized while I watched, and if my attention had not wavered I should have seen the actual completing of a man—an immense man, naked, not much smaller than the Angel. What distracted me was the fact that the something seemed to be happening to the Lizard. At first I thought the operation had failed. So far from dying, the creature was still struggling and even growing bigger as it struggled. And as it grew it changed. Its hinder parts grew rounder. The tail, still flickering, became a tail of hair that flickered between huge and glossy buttocks. Suddenly I started back, rubbing my eyes. What stood before me was the greatest stallion I have ever seen, silvery white but with mane and tail of gold. It was smooth and shining, rippled with swells of flesh and muscle, whinneying and stamping with its hoofs. At each stamp the land shook and the trees dindled.
The new-made man turned and clapped the new horse’s neck. It nosed his bright body. Horse and master breathed into each other’s nostrils. The man turned from it, flung himself at the feet of the Burning One, and embraced them. When he rose I thought his face shone with tears, but may have only been the liquid love and brightness (one cannot distinguish them in that country) which flowed from him. I had not long to think about it. In joyous haste the young man leaped upon the horse’s back. Turning in his seats he waved a farewell, then nudged the stallion with his heels. They were off before I knew well what was happening. There was riding if you like! I came out as quickly as I could from among the bushes to follow them with my eyes; but already they were only like a shooting star far off on the green plain, and soon among the foothills of the mountains. Then, still like a star, I saw them winding up, scaling what seemed impossible steeps, and quicker every moment, till near the dim brow of the landscape, so high that I must strain my neck to se them, they vanished, bright themselves, into the rose-brightness of that everlasting morning.
An Orthodox would realize in the Burning Angel a clearest reference to the fiery Seraphim, the highest of the nine angel choirs, and the one for whom St. Seraphim of Sarov came, the most beloved Orthodox saint in centuries, the St. Seraphim whose extraordinary conversation with the pilgrim Motovilov reveals the purpose of human life.
We live in interesting times. There is a singularity, or rather has been but keeps growing exponentially, and this singularity may turn in to the end of the world: a strange Ragnarok where the forces of Good resound with apocalyptic triumph. And I, Porn, am part of the singularity, an important part.
Did you know that I, Porn, am not the only thing in life?
Remember: “Every man who visits a Porn site is looking for God.”
Delilah friend turned back. “Yep, dear, he does that sort of thing in practically every class.”
A Wind in the Door, by Madeleine l’Engle. Swirls of kything, Charles Wallace, and Blajeny. The Chronicles of Narnia, by C.S. Lewis. Swirls of Narnia and visits to that land. Arthurian legends. Swirls of knighthood, Merlin, and the Holy Grail. Stranger in a Strange Land, by Robert Heinlein. Swirls of grokking, Michael Valentine Smith, and Martian wisdom.
These are some of the “realer world” things I have found captivating over the years, and all of them, in different forms, offer a glimpse of transcendence—and heartache.
There is a scene, central to the plot, in The Silver Chair where a Witch has been weaving an enchantment to seduce the Narnian Marsh-Wiggle Puddleglum and the earthborn children into believing that there is no world outside the underground caverns, no sun, no Aslan and so on and so forth, and when the Witch has practically won, Puddleglum mostly stamps out the spice-laden, narcotic fire with his bare feet, and greatly weakens the enchantment, and tells the Witch,
“One word, Ma’am,” he said, coming back from the fire; limping because of the pain. “One word. All you’ve been saying is quite right, I shouldn’t wonder. I’m a chap who always liked to know the worst and then put the best face I can on it. So I won’t deny any of what you said. But there’s one more thing to be said, even so. Suppose we have only dreamed, or made up, all those things—trees and grass and sun and moon and stars and Aslan himself. Suppose we have. Then all I can say is this, that in that case the made-up things seem a good deal more important than the real ones. Suppose this black pit of a kingdom of yours is the only world. Well, it strikes me as a pretty poor one. And that’s a funny thing, when you come to think of it. We’re just babies making up a game, if you’re right. But four babies playing a game can make a play-world which licks your real world hollow. That’s why I’m going to stand by the play-world. I’m on Aslan’s side even if there isn’t any Aslan to lead it. I’m going to live as like a Narnian as I can even if there isn’t any Narnia. So, thanking you kindly for our supper, if these two gentlemen and the young lady are ready, we’re leaving your court at once and setting out in the dark to spend our lives looking for Overland. Not that our lives will be very long, I should think; but that’s a small loss if the world’s as dull a place as you say.”
This heroic stance is, in a word, the marketing proposition offered by fantasy.
(Particularly if it is taken out of its context of defending the book’s real world, Narnia.)
People who find the world dismal can seek salvation in escape, where there is no true salvation to be found. But there is another option.
Realize that the greater world is not by escape, but by recognizing that the real world is not the dreary, mundane cave that it looks like when you are making Puddleglum’s stance.
The Orthodox Church is very much embracing the here and now, and insists that no, there is no other place than the here and now God has given us that we can be saved. Or that we can be happy. But something funny happens along the way.
We may discover that after we have given up the hope of any illusion of the Holy Grail that the only game in town is to become the Holy Grail, to receive Christ’s body and blood in the Holy Mysteries ourselves, as the Blessed Augustine said, “Behold what you believe! Become what you behold!” and the purpose of being human is to become by grace what Christ is by nature.
There are lessons along the way. One is that happiness is not for sometime down the road when we get some new possession, but for here now. Possessions, no matter how badly we want them, do not mediate our really living human life. Another lesson is that the greatest treasures, all of them, we are invited to pursue. The God Who Transcends His Own Transcendence bids us grow in humility, love, and divinity. These eclipse Nobel Prizes, royal honors, and indeed all the honor in the world.
And really, it is an adventure, but it all hinges on repentance and virtue.
O Lord, help me reach poverty, that I may own treasures avarice could never fathom or imagine,
Obedience that I may know utter freedom, first of all of the shackles of my sin and vice,
Chastity, that I may be virile beyond reckoning,
A solipsist that I may embrace Heaven and Earth,
(For Earth can never fail to merit a capital E,
Not since our Saviour walked it.)
Let me be alone with You, through the bridge of a second holy Moses,
Let me love You with my whole being
(A holy Being, grant it might be),
That I may reach you through six billion prisms,
The royal race of men,
And made in Your Divine Image.
And may this love bubble over,
Cascading on animals because I love men,
Cascading onto plants that are also alive,
Cascading onto rocks that exist in some measure,
Cascading on nothingness, You Who have been called Everything and Nothing,
For even nothingness is in some way Your Image,
You Who are beyond existence and nonexistence alike.
Today is a day of interest in genes,
In mortals who want to know their roots,
And I am indeed among them,
Though I dig for a Deeper Root.
A kit and refined science,
Can tell me what lands my ancestors came from,
And had I the wealth, I could go on pilgrimage,
To visit the places,
That gave me my greying red beard.
But my Root is Simple:
Father, Son, and Holy Spirit,
The Triune Pattern after which each man is made,
And I reverence each man as God after God: To do less is to fail to grasp the One God, Who transcends His Own Transcendence,
Immanent beyond all imagination,
Immanent beyond all measure,
Closer to you than you are to yourself;
The very breath you breathe is God’s Own.
My Motherland is Heaven,
And so I go and seek pilgrimage,
To the God who is everywhere and everywhere,
In Holy Russia,
In Holy Russia now though I be on American soil.
Holy Russia has come to me,
And God please, let me come to Holy Russia,
A monk to the end of my days as mortal man.
Who am I to worship You,
Whom Heaven and Earth cannot contain?
Who am I even to give You thanks?
I am unworthy to even give You thanks,
And I thank you anyway.
It is my burden: it is my joy.
“Only God and I exist,”
Or so the saying goes,
For there is only One Will to please:
All else follows suit,
All ducklings in a row.
Christians today do not know that they are pagans:
And not in the sense that Orthodoxy is pagan and neo-paganism isn’t.
Do you not understand the radical breach,
Of One God Almighty of sacred Israel?
One thing only could offend God,
A God Who stands besides all possibility of offense,
Except in the person of another: Sin.
The pagans all around worshipped among the cacophonous din of a treacherous junior high:
There was no reckoning of sin,
Only appeasement of arbitrary, bickering gods,
Who were not much more than overclocked men,
And truth be told, sometimes far less.
And what appeased one god,
Might well offend anger another.
Are you a Christian?
Then why do you appease so many bickering gods,
And why do you worry with it?
Be thou a solipsist, please!
And the voyage to meet first my Root,
Is the simple repentance offered here and now.
“Awaken!” beckon God and the saints,
And rank upon rank of angel hosts!
Repent: for the Kingdom of God is nigh:
Indeed, it is already here.
Your room will teach you everything you need to know,
And the longest journey we will ever take,
Is rightly called the journey from our head to our heart.
And lastly become truly a solipsist,
No longer know that you are you and God is God:
For the wall between created nature and Uncreated God only exists that we may rise above it;
The Son of God became a man that men might become the Sons of God!
God and the Son of God became Man and the Son of Man that men and the sons of men,
Might become gods and the sons of God!
Adam, trying to be God, failed to be god;
Christ became Man that he might make Adam god:
The whole purpose of human life is to become by Grace What Christ is by nature:
Be nothing before God and take down the curtain separating “You” and “me.”
Have I not seen,
How thou hast placed me in Paradise?
And how have I said,
That a first monastic command,
Is, “Go home and spend another year with your family?”
While I have spent a few?
The obedience is not limited,
By a count of years,
But by obedience,
This being a first obedience.
I stand, or sit,
Not scholar, nor user experience professional,
Making use of a life of leisure,
Learning leisure well, to lord it over leisure,
Once I made a vow before a wonder-working icon in Brooklyn,
That I might receive a doctorate,
Earned or honorary,
And since then have prayed that my vow not be granted,
An honorary doctorate not to receive,
Because I do not want it enough to even travel,
To give the icon a kiss of veneration!
An Invitation to the Game is an icon,
Of children in a proletariat of excessive leisure,
Excessive leisure being a training ground,
Before a new life in a new world begins.
God the Spiritual Father looks after,
Each person he has made,
As a spiritual father looks after each disciple,
God looketh after each,
In the situations he placed each:
Behind those golden clouds up there
the Great One sews a priceless embroidery
and since down below we walk
we see, my child, the reverse view.
And consequently it is natural for the mind to see mistakes
there where one must give thanks and glorify.
Wait as a Christian for that day to come
where your soul a-wing will rip through the air
and you shall see the embroidery of God
from the good side
and then… everything will seem to you to be a system and order.
What have I to add,
To words such as these?
This time is a time of purification and training,
And as in times past,
In an instant, I may be taken to a monastery,
As I was taken to study theology,
Six months’ work to obtain student loans,
Falling into place one business day before leaving.
Thou teachest me,
And I know thou art willing to save:
Whether or not my plans are the best.
Whether I ever reach monasticism,
Thou art potent to save.
I might need to seek monasticism:
God can save me with or without.
So I learn patience,
Fly through FluentU and learn Russian,
And here I sit,
In a place thou hast opened my eyes to see as Paradise,
And with lovely food pantries,
And visits to pets at a lovely cat shelter,
And thou ever ministerest to me.
Thou givest me simple pleasures,
Who knew tidying up a besmudged keyboard could be fun?
Whither I go, thou art with me;
Thou preparest a table before family and friends.
“World” refers not to God’s creation,
But to our collections of passions,
Seeing through a glass, darkly,
What bathes in the light of Heaven:
Hell is a state of mind,
But Heaven is reality itself.
I am perhaps not worthy of praise,
To say such things in middle-class comfort.
I seek monasticism, to be a novice,
Which is meant to be exile,
Yet an abbot’s work,
Is to help me reach freedom from my passions,
And what true joy I have in luxury,
Only know further in monastic exile.
Years I have waited:
Now I am willing to wait years more.
Only if I may pursue repentance,
On such terms as it is offered me.
Glory to God who has allowed me such luxury!
Glory to God who has allowed me such honors!
Glory to God who has shown me that these avail nothing,
And seek the true fame,
Fame before God himself!
Be thou glorified, O God, in me,
Though I know nothing,
Though I am nothing,
Be none the less glorified in me.
The Infinite can do the Infinite in the finite:
Be thou therefore glorified and praised in me,
Though I am nothing before thee,
Yet thou grantest me breath and life,
And ever offerest me salvation.
Glory be to God on high!
Glory be to God for Paradise!
Which Paradise is in all things!
Glory to God for all things!