In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
One priest I know, former Evangelical Orthodox, said that a youth in the parish had asked him for a pastoral reference. When the priest got the form, it asked, “To your knowledge, has this person received Christ as his or her Lord and Savior?”
The priest said that what he wanted to write was, “Yes, almost every single Sunday!”
Protestant converts to Orthodoxy can take some things to excess, and The Protestant Phenotype tells of problems with converts I’ve never seen in other Orthodox. However, it is sad if tithing is only really done by Orthodox who were Protestant and when they were Protestant they recognized and practiced the Biblical necessity of tithing.
A financial advisor said, “I have never seen a person driven to financial ruin by tithing.” Neither have I.
One question which is asked is, “What do we get if we tithe?”
My answer to that question is as follows:
Every good thing you have was given to you from God. Your money, your possessions, your friends and family, the saints and angels’ care for you from Heaven, your life, God himself is in your life because of God’s generosity. And God does not owe you any of this.
And this generous God who has given you so much, said (Mal 3:10, Classic Orthodox Bible), “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.“)
Proverbs says a lot about money, and in it is the promise, Proverbs 19:17, “He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again.” And this comes from the same source as tithing.
To thee, O camel who passed through the eye of the needle, we offer thanks and praise: for thou gavest of thy wealth to the poor, as an offering to Christ. Christ God received thy gift as a loan, repaying thee exorbitantly, in this transient life and in Heaven. Rejoice, O flowing fountain of Heaven’s treasures! (Repeated thrice.)
Giving to the Lord and the poor is something we owe… but God does not receive any of our gifts. He receives them all as loans, to be repaid at heavy interest.
Besides the fact that giving feels wonderful, it builds us a character of bubbling up generosity, like a fountain, a fruit of the Spirit, that is the very opposite of a tight fist. God wants you to live his own overflowing and abundant life. You get a character that is healthier and experience more of the abundance of Heaven itself.
And what may come with all that is that tithing may transform you into eternal life, where God himself repays you for all eternity with riches we cannot even imagine on earth.
Incidentally, this is the one point in Scripture where we are all called to put God to the test. The general rule is not to tempt God. And here we are not merely permitted but abundantly invited to tempt the Lord and find in it an occasion where God will give you good things you cannot even imagine now.
Ten percent is a baseline; God never remains in debt if you give him more, and if you give more than 10% you are entering a blessing.
But I do not want to go into that here.
God has given, and continues to give, everything we have. If we salute God with our tithes, his every blessing is on the 90% we keep.
Tithing is too good a treasure to only leave for converts.
Don’t miss out on the blessings of tithing!
And if you’re really not used to it, try this. Start giving just 1% of your income with your parish. Then, with each fast, increase it a little more, maybe another 1%, until you reach 10%. It’s easier than you think.
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.
I would like to talk about something I am grateful to my parents for. From a very young age, my parents tried to free me from advertising’s allure and the sacramental shopping of buying into brands. This did not, at least immediately, stop me from telling my parents I needed to have shoes or whatnot for which I had seen a really well-done ad, but it did take root, enough so that I was unpleasantly surprised when reading in a high school science class how in recording duplicable detail for a science experiment, the brand and model of all scientific equipment should be recorded among other details to try to give a scientific reader the ability to reproduce the experiment.
This may have been an overshot, and I don’t think my parents would have failed to see a legitimate exception if they had been posed the question, but my parents gave me a head start on something I would carry for life.
Where did branding come from, anyway?
Before there was really a brand economy, at least some cattle owners would brand animals with a hot branding iron to make a mark that would make it clear whose property a given bovine was. However, this is not at least in its form what we know as branding. There is an unsexy practice today that carries on branding cattle: in the business world, it is seen as due diligence to attach a label to equipment saying “Property of ABC Corporation,” and maybe add a serial number, and maybe add that there is a permanent, indelible mark under the sticker that police could trace. And perhaps corporate legal counsel would see this designation of property to be desirable as a matter of course, but this “brand” is not branding in the sense of today’s advertisements; the brand (in today’s sense) would be Apple, HP, or whoever else made a corporate asset. Perhaps no one really needs to put an equipment tag so it covers the manufacturer’s logo and says “I’m hiding who made this, to better claim it as OUR company’s property now.” And perhaps no marketer’s counsel was sought in the design of these branding asset tags; their job is to keep and maintain the company’s brand, or a product’s or the line of product, consistently presented and sold to the general public. Marketers do not normally need to make corporate property asset tags tell their company’s brand story so customers can better relate, any more than they normally feel the need to make markerboard markers or pads of paper tell their company’s brand story.
And what is wrong with branding, anyway?
I once told an economist that he didn’t understand money.
I was not much older than 20 at the time, so right time to be brash and arrogant, but I maintain my position.
What I stated then was that economics was a well-developed answer to the wrong question. The wrong question it addresses is, “How can a culture be manipulated so as to maximize economic endeavors?” when the question it should be asking is, “How can an economy best support a beneficial culture?” He answered, “We take people’s desires for granted.”
That response was a party line, was almost certainly entirely sincere, and was almost certainly entirely wrong. Somewhere in there I adapted a famous question: “Was economic wealth created for man, or man for economic wealth?”
The entire enterprise of marketing and a brand economy tacitly acknowledges that people’s natural greed will not stimulate enough purchases to meet the economy’s needs. Advertising isn’t reining in the horse of love of money and things. It isn’t even laying the reins on the horse’s neck. It’s kicking the horse in the side with your spurs as hard as you can kick.
I remember a later conversation where a professor echoed back what he heard me saying, and said, “So you’re an anti-capitalist?” and I winced. Usual objections to capitalism are Marxist in character and critique capitalism from the left. There is also a conservative vein of anti-capitalism, the perspective that motivated Dorothy Sayers to write “The Other Six Deadly Sins,” in which Sayers complains, “A man may be greedy and selfish; spiteful, cruel, jealous, and unjust; violent and brutal; grasping, unscrupulous, and a liar; stubborn and arrogant; stupid, morose, and dead to every noble instinct—and still we are ready to say of him that he is not an immoral man.” I quote at length what she wrote in the context of a rationed World War II England, because copies of titles with the essay are rare on Amazon:
Let us seize this breathing space [about gluttony in its crassest form], while we are out of temptation, to look at one very remarkable aspect of the sin of [gluttony]. We have all become aware lately of something very disquieting about what we call our economic system. An odd change has come over us since the arrival of the machine age. Whereas formerly it was considered a virtue to be thrifty and content with one’s lot, it is now considered to be the mark of a progressive nation that it is filled with hustling, go-getting citizens, intent on raising their standard of living. And this is not interpreted to mean merely that a decent sufficiency of food, clothes, and shelter is attainable by all citizens. It means much more and much less than this. It means that every citizen is encouraged to consider more, and more complicated, luxuries necessary to his well-being. The gluttonous consumption of manufactured goods had become, before [World War II], the prime civic virtue. And why? Because machines can produce cheaply only if they produce in vast quantities; because unless the machines can produce cheaply nobody can afford to keep them running; and because, unless they are kept running, millions of citizens will be thrown out of employment, and the community will starve.
We need not stop now to go round and round the vicious circle of production and consumption. We need not remind ourselves of the furious barrage of advertisements by which people are flattered and frightened out of a reasonable contentment into a greedy hankering after goods that they do not really need; nor point out for the thousandth time how every evil passion—snobbery, laziness, vanity, concupiscence, ignorance, greed—is appealed to in these campaigns. Nor how unassuming communities (described as backward countries) have these desires ruthlessly forced on them by their neighbors to find an outlet for goods whose market is saturated. And we must not take up too much time in pointing out how, as the necessity to sell goods in quantity becomes more desperate, the people’s appreciation of quality is violently discouraged and oppressed. You must not buy goods that will last too long, for production cannot be kept going unless the goods wear out, or fall out of fashion, and so can be thrown away and replaced with others.
If a man invents anything that would give lasting satisfaction, his invention must be bought up by the manufacturer so it may never see the light of day. Nor must the worker be encouraged to take too much interest in the thing he makes; if he did, he might desire to make as well as it can be made, and that would not pay. It is better that he should work in a soulless indifference, even though such treatment should break his spirit and cause him to hate his work. The difference between the factory hand is that the craftsman lives to do the work he loves; but the factory hand lives by doing the work he despises. We know about all this and must not discuss it now, but I will ask you to remember it.
The point I want to make now is this: that whether or not it is desirable to keep up this fearful whirligig of industrial finance based on gluttonous consumption, it could not be kept up for a single moment without the cooperating gluttony of the consumer. Legislation, the control of wages and profits, the balancing of exports and imports, elaborate schemes for the distribution of surplus commodities, the state ownership of enterprise, complicated systems of social credit, and finally wars and revolutions are all invoked in the hope of breaking down the thing known as the present economic system. Now it may well be that its breakdown would be a terrific disaster and produce a worse chaos than that which went before—we need not argue about it. The point is that, without any legislation whatsoever, the whole system would come crashing down if every consumer were voluntarily to restrict purchases to the things really needed. “The fact is,” said a workingman the other day at a meeting, “that when we fall for these advertisements we’re being had for mugs.” So we are. The sin of gluttony, of greed, of overmuch stuffing ourselves, is the sin that has delivered us into the power of the machine.
In the evil days between [World War I and World War II], we were confronted with some ugly contrasts between plenty and poverty. Those contrasts should be, and must be, reduced. But let us say frankly that they are not likely to be reduced so long as the poor admire the rich for the indulgence in precisely that gluttonous way of living that rivets on the world the chain of the present economic system, and do their best to imitate rich men’s worst vices. To do that is to play in the hands of those whose interest is to keep the system going. You will notice, that under a war economy, the contrast is being flattened out; we are being forced to reduce and regulate our personal consumption of commodities and revise our whole notion of what constitutes good citizenship in the financial sense. This is the judgment of this world; when we will not amend ourselves by grace, we are compelled under the yoke of law. You will notice also that we are learning certain things. There seems, for example, to be no noticeable diminution in our health and spirits due to the fact that we have only the choice of say, half a dozen dishes in a restaurant instead of forty.
In the matter of clothing, we are beginning to regain our respect for stuffs that will wear well; we can no longer be led away by the specious argument that it is smarter and more hygienic to wear underlinen and stockings once and then throw them away than to buy things that will serve us for years. We are having to learn, painfully, to save food and material and salvage waste products; and in learning do to these things we have found a curious and stimulating sense of adventure. For it is the great curse of gluttony that it ends by destroying all sense of the precious, the unique, the irreplacable.
But what will happen to us when the war machine to consume our surplus products for us? Shall we hold fast to our rediscovered sense of real values and our adventurous attitude of life? If so, we shall revolutionize world economy without any political revolution. Or shall we again allow our gluttony to become the instrument of an economic system that is satisfactory to nobody? That system as we know it thrives on waste and rubbish heaps. At present the waste (that is, sheer gluttonous consumption) is being done for us in the field of war. In peace, if we do not revise our ideas, we shall ourselves become its instruments. The rubbish heap will again be piled on our doorsteps, on our own backs, in our own bellies. Instead of the wasteful consumption of trucks and tanks, metal and explosives, we shall have back the wasteful consumption of wireless sets and silk stockings, drugs and paper, cheap pottery and cosmetics—all of the slop and swill that will pour down the sewers over which the palace of gluttony is built…
It was left for the present age to endow covetousness with glamor on a big scale and give it a title that it could carry like a flag. It occurred to somebody to call it enterprise. From the moment of that happy inspiration, covetousness has gone forward and never looked back. It has become a swaggering, swash-buckling, piratical sin, going about with its had cocked over its eye, and pistols tucked into the tops of its jackboots. Its war cries are “Business Efficiency!” “Free Competition!” “Get Our or Get Under!” and “There’s Always Room at the Top! It no longer works and saves; it launches out into new enterprises; it gambles and speculates; it thinks in a big way; it takes risks. It can no longer be troubled to deal in real wealth and so remain attached to work and the soil. It has set money free from all hampering ties; it has interests in every continent; it is impossible to pin it down to any one place or any concrete commodity—it is an adventure, a roving, rollicking free lance. It looks so jolly and jovial and has such a twinkle in its cunning eye that nobody can believe that its heart is as cold and calculating as ever.
Sayers’s critique, in this passage, has aged extremely well. The chief differences I would note today are:
The factories are not first world factories in front of us but third world sweatshops whose workers could only drool over the conditions of first world factories, and:
So far as I can discern, Sayers does not open or foresee the Pandora’s box of branding.
This is, I would underscore, a conservative critique of capitalism. It touches on Marxist critique, or Marxism rather touches on this line of critique, when contrasting the craftsman and the factory hand; but even a stopped clock is right twice a day, including Marxism.
It is an essentially conservative outlook in Robert Grootazaard’s Aid for the Overdeveloped West, which makes at least one point I hadn’t thought of but almost instantly agreed with once I saw it. As a Christian economist, he studied the Mosaic Law and saw a blueprint for paradise, including both gleaning for the poor and an environment where it was very “difficult to get rich.” And his work can be taken as a brief, for a book, commentary on the premise that economic wealth is made for mankind and not mankind for economic wealth.
St. Paul wrote, “Love of money is the root of all evil,” (I Tim 6:10, KJV), and he did not do so in the context of our ecosystem of brands. He took up the task of taming the horse and reining it in; perhaps he has almost never been completely obeyed, but most of the Bible’s advice for a good life has almost never been completely obeyed. The verse has been softened in some translations to say, “Love of money is a root of all kinds of evil,” (NIV), but no other sin receives the same indictment from St. Paul, and it is characteristic of the theology of the east that avarice or the love of money is not only named among the eight demons that would become the West’s seven deadly sins, but it is one of the top three “gateway sins” that opens the door to all others.
One lunch with Bruce Winter, the head of Tyndale House, commented on what advertising now sees as a sort of dark age before advertising would essentially get its act together. Before that, an ad advertising (for instance) fur coats, would show a fur coat, maybe with someone in it or maybe not, and the word “SALE” once or maybe repeated several times. (It strikes me as a stroke of brilliant wit that one nearby antiques dealer has, out front, a letter sign with the words “ANTIQUES! ANTIQUES! ANTIQUES!” That kind of nostalgic advertising might work for nothing else, it is perfect for communicating antique goods that in some cases would fit how some antiques were originally advertised.) Bruce mentioned the older school, and said that it comes from before advertisers understood what motivates people. Now, he commented, car ads sell on the premise that they are “mysterious, sensual, and intimate:” as I would later observe, one glitzy car ad ended with a woman’s low voice saying, “When you turn your car on… does it return the favor?” Bruce Winter was, I might underscore, not someone who would raise an objection to having something be “mysterious, sensual, and intimate” as such, and he spoke of it with awe. He was merely suggesting that we seek something “mysterious, sensual, and intimate” in the setting where we can enjoy it best.
(Australia is a bit of a special case as far as advertising goes. Advertising is legal as such, but advertisers have to sell their wares on the grounds of what their product actually provides; presenting that a product as making you magically irresistible to the opposite sex is off the agenda.)
One of many features of a favor that favors consumption has to do with fashion. In the Middle Ages, clothing styles subtly changed, perhaps once in a generation. It is not clear to me how long a garment would last, but clothing was not casually discarded. Today, fashion provides a social mechanism for frequent purchase of clothing, and the one truly good piece of advice I found in Tiptionary was to go for classic clothing rather than what is currently in vogue. Clothing is not built to last, and even if it would last, we have a social mandate that keeps selling us (mostly sweatshop) clothes. (One way to reduce one’s patronage of sweatshops is to keep clothing until it becomes genuinely unserviceable.)
Another change in habits has to do with why an appliance repair shop in my hometown closed down, having lost their lease. When an appliance breaks down, most people don’t want a fix that will restore the status quo. Most people prefer to find an occasion to upgrade. For another example, a senior I know has cookware made in the 1940’s or 1950’s. His cookware has plenty of use remaining before it will eventually decay. Its expected life, over a half century after when it was first made, is longer than brand new cookware because new cookware is specifically not built to last. Planned obsolescence is another form of life that keeps factory wheels turning. It’s not enough to have a darling brand in cars, phones, etc.; people feel an almost entirely unnecessary need to have the latest model.
I have been aware in my own life of a practice that I call “sacramental shopping.” Another term is “retail therapy,” and perhaps today the lexicon includes “Amazon therapy.” It is shopping that functions as an ersatz sacrament, and it may the chief sacrament in the ersatz religion of brand economy.
I might comment briefly, in a book that I’ve persisted in trying to track down, an analysis which says that brands do the work of spiritual disciplines for many today. The author commented that in one class he asked college students, “Imagine your future successful self. With which brands do you imagine yourself associating?” Not only could all of the students answer the question and furnish a list of brands, but he didn’t see any puzzled looks, a signal that would have blipped loud and clear on his radar as a teacher.
I believe that an example from my own life could be instructive.
When I was getting ready to study theology, in 2002 I purchased a computer that would see me through my studies up through 2007. It was an IBM ThinkPad, a brand and line that were respected and for good reason, and I purchased a computer with ample screen real estate, a 1GhZ processor that was probably overkill for my needs, and maxed-out 1G RAM. And after I did my research and set my heart on a particular purchase, and my conscience held me back. I ran from my conscience and then faced up to it, a conscience saying, “No.” And I let go of buying it altogether, and as soon as that my conscience gave me an instantaneous green light.
There were a couple of issues going on here. One of them was the purchase of a practical computer all but necessary for my studies. But the other part was that I was drooling over a major purchase in sacramental shopping, and the way things unfolded was an unfolding grace that let me buy a practical and useful computer but not making a purchase of sacramental shopping.
Now some of you may be wondering why I named and endorsed a brand of computer; my response is that I was not acting on a mystique, but on rational analysis of a brand’s track record. Though a Ford was not my first choice, I drive a Ford now, as a brand that creates physically sturdy vehicles that hold up well in a collision. One accident, in which I was hit from behind when I stopped, left me hitting the Honda Accord in front of me, and… um… I saw very directly why people refer to a Honda Accord as a “Honda Accordion.” The Accordion suffered severe damage in its trunk. I suffered a bent front license plate. When I went computer shopping, I wanted a good computer that would last, and several years after purchasing it I gave it to my brother in working order. The specs were carefully chosen, and the five or so years I used it vindicated my purchase.
Nonetheless, I believe that moment was permitted me so I could acquire the computer without it being an act of sacramental shopping, which is something quite significant. It has been my experience that when my conscience says, “Let it go, all the way,” sometimes I am freed from XYZ forever, and sometimes the instant I fully let go is the instant I get an unexpected green light. After years of struggle about posting from my story at Fordham, at all, ever, I let go… and my conscience gave me a surprisingly sudden green light, the only condition being that I not name individual figures. So I posted Orthodox at Fordham.
It is a great gift to be able to stop drooling before you buy something, or maybe instead of buying something. It is a price of inner spiritual freedom—and a doorway to contentment, for it is the characteristic of items purchased in sacramental shopping to lose their allure surprisingly quickly.
Advertising promotes a spirit of perennial discontent and a failure to be able to enjoy the things one already has. By rejecting sacramental shopping, perhaps, I was able to enjoy the ongoing use of that one laptop for several years.
Do I have a personal brand? Should I?
I don’t think we should buy into personal brands, no matter how many people exhort us to do.
The front matter to Seven Habits of Highly Effective People notes a fall that had occurred, from a character ethic to a personality ethic with characteristic exhortations to believe in yourself. Now we have had a second fall, from genuine (if shallow) personality with glimpses of character, to recommended best practices being to post stuff to Twitter that’s about 70% professional and 30% personal, giving a persona and an illusion of personality but not giving people even your real personality when the rubber hits the sky.
I do not speak highly of personal branding, but I would like first to field an objection that may occur to some of my readers: do I, great critic of brands as I am, am unusually gifted, an Orthodox author who writes in the fashion of some of the great English-language apologists, see things from a different angle, and so on; and, also, I have a distinctive look to my favorites among the books I have written. It would make sense to say, “If it looks like a duck and quacks like a duck, isn’t it a personal brand?”
My response, beyond saying that the objection is entirely understandable, is to talk about what some figures have called a “canon within the Canon.” Now this is a perspective that isn’t particularly Orthodox and I usually only invoke it with good reason, but there is a tendency for authors in theology to disproportionately quote certain areas in the canon. I imagine if you were to tally Scriptural references in my own writing, you would find heavy reference to the Sermon on the Mount, and the Pauline letters. Now I have no reticence about a debt to the Sermon on the Mount. However, one professor talked about St. Paul as “the Apostle to the heretics,” because heretics of many stripes pay disproportionate attention to the letters of St. Paul. So, while I might say “I hope to live up to it” if I am asked how I relate to the Sermon on the Mount, I am more inclined to regard my primary heavy citations of St. Paul as a liability, a holdover from when I was Protestant, and a way I have failed to live up to the Bible’s grandeur.
So, if you are to ask, “Do you have a canon within the Canon?” I would answer, “Yes, and I’m not proud of it.”
However, this is an “after the fact” canon within the Canon. I never set out to focus on the Sermon on the Mount and the letters of St. Paul, they were what came to mind when I was recalling from a lifetime of reading Scripture. I never decided to privilege the letters of St. Paul; I just gravitated a certain and imperfect way.
Some considerable distortion, and perhaps a practice that does little to warm Orthodox hearts to the whole concept of canon within the Canon, is in academic theologians who make step one of an article being to identify the canon within the Canon. Honestly, no. That doesn’t cut it. An author’s “after the fact” canon within the Canon may be to some extent unavoidable, but the idea that you start by taking a scissors to the Bible goes beyond putting the cart before the horse. It is trying to unload the cart at its destination before packing it at its source.
I may well enough have an “after the fact” personal brand. (Also, my brief popping in and out of social media when I have something to announce is not intended as the message I want my brand to portray; it is because I feel a need to sharply reduce and limit my time in these unsavory neighborhoods.) And as branding is identified and explained, your brand is the one thing that is essentially you. Besides the points mentioned above about what may be my personal brand, I have had a profound interest in social and religious aspects of technology, and it may well be that my lasting contribution to the conversation will be The Luddite’s Guide to Technology and not my general-purpose collection of theological favorites in The Best of Jonathan’s Corner. Social implications of theology are a central and guiding emphasis, but not in any way that engenders an exclusive fidelity. I hardly see The Angelic Letters or the even more exalted Doxology as peripheral to my “after the fact” marketing proposition, even if I do not recall either saying much about technology and even if my autobiography is titled Orthodox Theology and Technology.
However, out of all this there have been few things intended to address concerns of branding. My website has a distinctive and beautiful appearance and background image; and that visual identity flows onto book covers. And in a case of “Seek first the Kingdom of God, and all these things shall be added unto you,” from (appropriately enough) that Sermon, I have been told that my work is largely known and often endorsed among conservative converts to Orthodoxy, and I’ve even been told that my name has trilettered on Facebook to CSH (meaning C.S. Hayward) which caught me off guard. And I would briefly like to address one question some people have: why am I happy to have fame among conservative converts to Orthodoxy? Why not write for all Orthodox? My answer, I believe, lies in communication style. Any Orthodox Christian, along with other intersested parties, is welcome to read my writing. However, the way I write is shaped by English language apologists, as is probably a shared experience with many more converts than people who grew up in the Church, and writing style may be a barrier. There have been some times I have tried to write with a more patristic style, such as The Arena, Apprentice gods, and Technonomicon, but it is a liability and a limitation to my stature as an Orthodox writer that people raised in the Orthodox Church might not as easily connect with my writing.
And in any case, I have not made a marketing decision to specifically target conservative converts to Orthodoxy. I have instead attempted to write works of wonder and beauty such as I am able to and have not found already written. I judge my readership to be a case of “Man proposes, God disposes.” And I regard the fact that I have an audience at all is to me astounding. I have prayed for God to guide, help, and support me as I write. I have never prayed to be a household name among certain people.
The human cost of a brand economy: a decoy answer
Vincent J. Miller, in Consuming Religion (a Marxist text which I checked out because I confused it with Tom Beaudouin, Consuming Faith, which I read at Fordham), writes in his introduction, in reference to voluntary simplicity:
[Marketers] want to know where the nerves are so they can position their products to hit them. A stroll through the supermarket illustrates this marketing strategy. Foodstuffs and personal care products are packaged as plain, simple, and honest. The color schemes of labels as well as the products themselves are muted. Beige, lavender, and pale green provide the palette for iced tea and shampoo, risotto mixes, and aroma therapy candles. At the checking, we encounter this color scheme again, this time on the cover of a magazine that includes articles on getting organized, simplifying family life, and making Campari-grapefruit compote. It is full of glossy photo spreads of food, interiors, and clothing. A soft, minimalist aesthetic dominates these images—a hybrid of Martha Stewart and Zen Buddhism. The target audience of this magazine is professional women with incomes above $65,000 a year. Its title? Real Simple. Examples could be multiplied.
Before the point where I dropped reading the title, it also talked about how marketers made a real extravaganza of the 150th anniversary of the printing of the Communist Manifesto.
I mention this as an example of a distraction I would like to clear out. I had people say I wasn’t sure what I was doing at a jobhunter’s group where I balked at creating a personal brand to serve my jobhunt. However, I do not want to gaze endlessly down this chasm.
Albert Einstein is popularly quoted (or misquoted—for the moment I only care about the words) as saying, “The problems we face cannot be solved by the kind of thinking that created them.” And here I would say, while I honestly do not know and honestly do not care whether I am representing Einstein, that level of analysis and critique is valid up to a point but we need to move beyond them if we are to reach higher ground.
Two events shape the liturgy of Great and Holy Thursday: the Last Supper of Christ with His disciples, and the betrayal of Judas. The meaning of both is in love. The Last Supper is the ultimate revelation of God’s redeeming love for man, of love as the very essence of salvation. And the betrayal of Judas reveals that sin, death and self-destruction are also due to love, but to deviated and distorted love, love directed at that which does not deserve love. Here is the mystery of this unique day, and its liturgy, where light and darkness, joy and sorrow are so strangely mixed, challenges us with the choice on which depends the eternal destiny of each one of us. “Now before the feast of the Passover, when Jesus knew that His hour was come… having loved His own which were in the world, He loved them unto the end…” (John 13:1). To understand the meaning of the Last Supper we must see it as the very end of the great movement of Divine Love which began with the creation of the world and is now to be consummated in the death and resurrection of Christ.
God is Love (1 John 4:8). And the first gift of Love was life. The meaning, the content of life was communion. To be alive man was to eat and to drink, to partake of the world. The world was thus Divine love made food, made Body of man. And being alive, i.e. partaking of the world, man was to be in communion with God, to have God as the meaning, the content and the end of his life. Communion with the God-given world was indeed communion with God. Man received his food from God and making it his body and his life, he offered the whole world to God, transformed it into life in God and with God. The love of God gave life to man, the love of man for God transformed this life into communion with God. This was paradise. Life in it was, indeed, eucharistic. Through man and his love for God the whole creation was to be sanctified and transformed into one all-embracing sacrament of Divine Presence and man was the priest of this sacrament.
But in sin man lost this eucharistic life. He lost it because he ceased to see the world as a means of Communion with God and his life as eucharist, as adoration and thanksgiving. . . He loves himself and the world for their own sake; he made himself the content and the end of his life. He thought that his hunger and thirst, i.e. his dependence of his life on the world—can be satisfied by the world as such, by food as such. But world and food, once they are deprived of their initial sacramental meaning—as means of communion with God, once they are not received for God’s sake and filled with hunger and thirst for God, once, in other words, God is no longer their real “content,” can give no life, satisfy no hunger, for they have no life in themselves… And thus by putting his love in them, man deviated his love from the only object of all love, of all hunger, of all desires. And he died. For death is the inescapable “decomposition” of life cut from its only source and content. Man thought to find life in the world and in food, but he found death. His life became communion with death, for instead of transforming the world by faith, love, and adoration into communion with God, he submitted himself entirely to the world, he ceased to be its priest and became its slave. And by his sin the whole world was made a cemetery, where people condemned to death partook of death and “sat in the region and shadow of death” (Matt. 4:16).
But if man betrayed, God remained faithful to man. He did not “turn Himself away forever from His creature whom He had made, neither did He forget the works of His hands, but He visited him in diverse manners, through the tender compassion of His mercy” (Liturgy of Saint Basil). A new Divine work began, that of redemption and salvation. And it was fulfilled in Christ, the Son of God Who in order to restore man to his pristine beauty and to restore life as communion with God, became Man, took upon Himself our nature, with its thirst and hunger, with its desire for and love of, life. And in Him life was revealed, given, accepted and fulfilled as total and perfect Eucharist, as total and perfect communion with God. He rejected the basic human temptation: to live “by bread alone”; He revealed that God and His kingdom are the real food, the real life of man. And this perfect eucharistic Life, filled with God, and, therefore Divine and immortal, He gave to all those who would believe in Him, i,e. find in Him the meaning and the content of their lives. Such is the wonderful meaning of the Last Supper. He offered Himself as the true food of man, because the Life revealed in Him is the true Life. And thus the movement of Divine Love which began in paradise with a Divine “take, eat. ..” (for eating is life for man) comes now “unto the end” with the Divine “take, eat, this is My Body…” (for God is life of man). The Last Supper is the restoration of the paradise of bliss, of life as Eucharist and Communion.
But this hour of ultimate love is also that of the ultimate betrayal. Judas leaves the light of the Upper Room and goes into darkness. “And it was night” (John 13:30). Why does he leave? Because he loves, answers the Gospel, and his fateful love is stressed again and again in the hymns of Holy Thursday. It does not matter indeed, that he loves the “silver.” Money stands here for all the deviated and distorted love which leads man into betraying God. It is, indeed, love stolen from God and Judas, therefore, is the Thief. When he does not love God and in God, man still loves and desires, for he was created to love and love is his nature, but it is then a dark and self-destroying passion and death is at its end. And each year, as we immerse ourselves into the unfathomable light and depth of Holy Thursday, the same decisive question is addressed to each one of us: do I respond to Christ’s love and accept it as my life, do I follow Judas into the darkness of his night?
The human cost of a brand economy is that it draws us into the love of Judas Iscariot.
Fr. Alexander, in this passage, is extremely clear that Judas is not dead to love: he loves what should not be loved, and he loves in the wrong way. He loves “silver:” one could just as well say “even worse, brands.” And the love we love when we covet brands—and it is love—is love of what is unworthy and the same destructive love by which Judas renounced his Lord to obtain a pittance of silver, the price of a slave and nothing more.
We can do one of two things. We can love God and our neighbor, or we can attend to brands, but we cannot do both.
Just as a man blind from birth does not see the sun’s light, so one who fails to pursue watchfulness does not see the rich radiance of divine grace. He cannot free himself from evil thoughts, words and actions, and because of these thoughts and actions he will not be able freely to pass the lords of hell when he dies.
Saint Theodora lived at Constantinople during the first half of the tenth century. She had been married, but was widowed early on and led a pious life, caring for the destitute and hopeless. Later, she became a nun and lived under the guidance of Saint Basil the New (March 26), living the monastic life in a solitary cell in her own home.
Saint Theodora died in great old age in the year 940. Gregory, a disciple of Saint Basil the New, asked his teacher to reveal to him the fate of the deceased nun. “Do you want this very much?” asked Saint Basil. “Yes, I do,” Gregory replied.
“You shall see her today, if you ask with faith, and if you believe that your request will be granted.”
There is some slight controversy surrounding Fr. Cherubim the Half-Converted’s teaching on the phantom tollbooth. His position, as carried forth by others, is that practically every major element of The Phantom Tollbooth is already in the Fathers and is attested in quite ancient liturgy. Consequently, many argue, the book The Phantom Tollbooth is no mere imaginative children’s tale, but an entirely literal factual account describing life beyond the mundane.
When I was a catechumen, one thing the priest who received me into confession hammered on was that “There never was a golden age.” He presumably admires the saints of the great Christological councils but the point he made was that the Ecumenical Councils were a supreme medicine because the problems were so bad.
I do not recall him ever mentioning 19th century Russia in “There never was a golden age,” but he was presumably trying to prepare me for the nostalgia a convert into Russian Orthodoxy would encounter for 19th century Russia; I have said that my own jurisdiction may be the most nostalgic for 19th century Russia, although at least one OCA member lightheartedly suggested the OCA might have that title.
A somewhat different perspective was taken up, in a piece of correspondence I have long since lost contact with, saying that 19th century Russia was the worst century in Orthodox history, a sort of Gnostic wonderland with something to offer every idle curiosity. And while I have read truly edifying stories from 19th century Russia in a Cathedral bulletin, I’ve also read things that are more… X-Files in their toxicity.
It is reported that Church Fathers and ancient liturgy attest to the existence of tollhouses, but the average devotee of Fr. Seraphim of Plantina I have met knows more details about Tollhouses than all the ancient sources I have read put together, and it has been asserted to me that the obligation to bring all of your sins to confession is true to the point that it entails a binding obligation to successfully remember all of your sins, specifically meaning that if you confess every sin you ever remember in confession, but you forget one sin, the demons can stop you at the Tollhouses and you can go to Hell.
I think that, with such considerations, it might be valid to distinguish between tollhouses and Tollhouses. The former teaching, of ancient attestation, is such that the demons will grab you by any sin they can, and there is a need for repentance that includes straightforward, honest, and perhaps even soul-searching confession; hiding sins in confession makes your fault all the more serious. But it seems unbalanced, at least, to say that you can try with your whole heart to meet the needs of confession because there was one sin that you forgot to confess despite your best efforts.
Tollhouses may be a feature of 19th century Russian spirituality, but the full version with all the bells and whistles goes considerably further than do the tollhouses in the Philokalia for instance. I do not recall reading in any source not downwind of Saint Theodora’s story. Furthermore, I would suggest that legitimate interpretation recognizes tollhouses as one image among others, like Kalamiros’s “River of Fire” in which God pours out his Light on all, but the fires of Hell are nothing other than the Light of Heaven as experienced through the rejection of Christ, the only route through which the Light of Heaven appears with such joy. Legitimate belief in tollhouses should naturally coexist with saying that various Roman era martyrs who were martyred before they had any opportunity to give confession and be baptized are said to be “baptized in their own blood,” a term that applies to martyrs who were burned or otherwise killed through something other than blood loss, and should naturally coexist with the woman who was sanctified and later canonized after a single hour of repentance during which she had no access to a human priest and it is not stated that she confessed her sins to an angel or the like. Demons will try to stop us by any means they can, but the teaching of tollhouses is not a polestar among doctrines, much less a full cast-iron and legalistic insistence on Tollhouses.
St. Dionysius wrote, in the rising crescendo that would conclude The Mystical Theology:
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.
Language about God is necessary, but for people to whom the obligation falls, it is necessary to know that all images, even those sanctioned in Scripture, are limited. I remember being a bit grossed out when one acquaintance interpreted Genesis 1 to mean that God spoke with literal lips and a tongue, but I did not correct her; such a belief was appropriate for her spiritual condition and correcting her might have been the de-mythologizing sin of the monk in Everyday Saints and Other Stories who with his book-knowledge told a peasant that God had no need for physical food, that it couldn’t have been God who drank the offering bowl of goat milk the peasant offered nightly, and stayed up with the peasant until he saw that it was “just” a little fox who drank the milk. The angel accused the monk with his book knowledge of taking what little the peasant had, and explained something the monk had never thought of: that God had sent that fox every day to drink the milk in divine acceptance of the offering. De-mythologizing is a legitimate enterprise and St. Dionysius offers a much fuller and more robust version than anything Bultmann ever point out, but I do not see it as an obviously blessed thing for people who have reached de-mythologizing to go on crusades to take away the little that is all a less mature Christian may have.
The existence of ?ollhouses has been debated, and the OCA website features an article by Fr. John Breck that speaks of “the dubious teaching of tollhouses.” I would reply that tollhouses are evidently something that at least one Father in the Philokalia mentions in passing but precisely no one in the first four volumes makes a terribly big deal of. The lives of the saints cover a number of people whose logistics did not allow one final life confession with a priest, and here we have an air, “liberal” in the best and highest sense of the term, that is generous and has us interceded for in Heaven by saints who partly did not have the logistics to make a full life confession before death, and in no saint’s life that I remember is a saint alleged to have remembered every sin he ever committed to be able to successfully confess every sin on pain of going to Hell if he forgot one.
tollhouses are a feature of ancient Christianity, but I have never read in classic spiritual literature not cited above there being some kind of spiritual currency that a saint passing “the lords of hell” has to feed to demons standing on the way. Thus it may be that the Orthodox Church’s classic tollhouses are in fact not ?ollhouses of any description. In other words, for all I know, they may not be ?ollhouses, by definition, because they are not houses (or booths, or gateways), that collect tolls.
This is one area where I confess a degree of ignorance, but it is an ignorance I retain after reading ancient sources that really do not, in works I remember reading, offer such an account of Tollhouses that pander to any idle curiosity those drawn to a Gnostic wonderland could want. Furthermore, it has been my invariable experience that people who push Tollhouses on others are best avoided in the first place.
I do not see the image of tollhouses as really being subject to the debate. It’s part of the Orthodox collection of images, and it is an icon. Nonetheless, on the information I have, I don’t know that tollhouses collect tolls. And as regards fruit in my own life, I have given better confessions when I have not thought about Tollhouses and felt an obligation to remember every sin to the letter. “The letter kills, but the Spirit gives life,” and I believe I have confessed better when I have tried to bring my real sinfulness to Christ in the person of my priest and not when I was trying as hard as I could to keep tabs on all my sins.
You can believe in tollhouses without bearing the legalistic burden of belief in Tollhouses.
I’d like to open by flatly contradicting something that is openly stated in Scripture. St. Paul in defending Christ’s resurrection and our own (1 Cor 15:19, RSV), writes if there is no resurrection, “If for this life only we have hoped in Christ, we are of all men most to be pitied.”
Now I believe there is a resurrection, and furthermore that the significance of this life lies precisely in the fact that by our lives on earth we are making an eternal choice between Heaven and Hell. But I would like to submit something that may seem a straight-out opposite: suppose that there is no final resurrection, no judgment, no life or experience or existence after death, just nothingness, and the only life to be had is this life. That is all. In that case, what kind of life is to be desired? My answer is “Exactly the same as what Orthodox Christians try to live today.”
In regard to future punishment and rewards, Martin Luther was right when he said, “If we knew what Christ came to save us from, we would die of fear. If we knew what Christ came to save us for, we would die of joy.” And for that matter, C.S. Lewis was right when he portrayed Heaven as infinitely eclipsing Hell. And it is in regard to future reward that St. Maximus Confessor distinguished from three ranks among the Lord’s disciples: slaves, who obey out of fear, mercenaries, who obey out of hope for future reward, and sons, who obey out of love.
Now all three of these have a place, and I have obeyed as a slave at times, knowing that suicide would be a direct door to Hell, and on that point I would recall the Philokalia saying that strange as it may sound, we owe more to Hell than to Heaven, because more people have been saved through fear of Hell’s torments than through hope of Heaven’s joys. But mercenaries are more noble than slaves, and sons more noble than both. And in the end mercenaries are more insulated from Hell’s torments than slaves, sons even more insulated than mercenaries, and sons are more handsomely rewarded than mercenaries in the next life.
But with this as a big picture I cannot rightly disown, I’d like to narrow things down and focus solely on mercenary concerns, and even more unusually focus on this life.
People have said that virtue is its own reward, enough so that Calvin and Hobbes, with a Spaceman Spiff wanting to teach aliens that virtue is its own reward, despite the fact that I have never seen in the entire Calvin and Hobbes history evidence of Calvin having any concept that virtue could be its own reward. But what does it mean? I am wary of assuming that the reader knows what this means, or whether the saying is understood in addition to being quoted mindlessly.
Ask a recovering alcoholic who’s been dry for years which is better: being sober, or being drunk all the time. Now being drunk, or today toking, may bring great pleasure if you’re basically sober. However, I believe that most recovering alcoholics would vehemently affirm that being sober is better than being a slave chained to a bottle more constricting than a genie’s lamp. It has been said that alcoholism is suffering you wouldn’t wish on your worst enemy! Or to quote Chesterton about another topic, “It takes humility to enjoy anything—even pride.” Humility is a vaster thing than pride. And even within the limits of this life, on purely mercenary concerns, virtue is better today than vice.
There is an interesting point about how happiness is conceived in classical Greek, as represented by Plato and others, where the word, ευδαιμονια or eudaimonia, literally means “good spirits” and describes the happiness that derives from one’s spirit being in good condition. Thinking of happiness without particular regard to the health of one’s spirit is a bit like thinking about the endocrine rush provided by a good exercise program without any real regard to the health of one’s body: absurd, and how absurd it is is partly unpacked in the world’s oldest, longest, least funny, and least intentional political joke: The Republic. As to how this is unpacked, I refer the reader to the classics; but the idea of achieving happiness without one’s spirits being in good condition comes across as out of place, perhaps perhaps simply inconceivable, perhaps impossible, or perhaps just absurd and undesirable.
And this much may be said without touching any merits or joys that are specific to Christianity or Eastern Orthodoxy. But in fact living the life of Christ already starts on earth, acquisition of the Holy Spirit already starts on earth, and Heaven itself starts on earth, and if there is (I speak hypothetically) no Heaven awaiting the faithful after death, I would rather live the beginning of Heaven on earth, and then stop existing or experiencing, than never touch Heaven at all.
And in terms of virtues and vices, I have something to say about the occult that may wound some of my dearest readers. It is unnatural vice.
The concept of unnatural vice in Orthodoxy is broader than sexual perversions including porn, and it may be hard to see why an informed person would call unnatural a nature religion like Wicca. My response is this: As far as standardized tests like the SAT go, there are some test preparation strategies that can legitimately raise scores. Kaplan, or its competitors, can raise scores. But there is another school that says that if you’re not cheating you’re not playing hard enough, and are strategies to cheat on tests. And the occult amounts to approaching cheating as how you raise your score, and is not satisfied with legitimate test preparation. It is an unnatural vice, and heavy nature theming and self-presentation as a route to harmony with nature do not change the fact that the empowerment Wicca claims is empowerment through nature-themed unnatural vice. Unnatural vice that works with plants is unnatural as artistic pornography in beautiful natural surroundings (eveandherfriends DOT tumblr DOT com) is an unnatural vice that disenchants the entire universe. Attempts to engage in an unnatural vice in a natural way do not remove the fact or the problem of a draining unnatural vice that destroys the possibility of joy. One acquaintance talked about how one person considered himself not to be an alcoholic, because he only drank gourmet wines!
I fear by saying this much, I may have already lost much of my audience by now. However, to help bring you to your senses, I would bring a poem (simply text with punctuation based on per cola et commata’s lines):
How shall I be open to thee,
O Lord who is forever open to me?
Incessantly I seek to clench with tight fist,
Such joy as thou gavest mine open hand.
Why do I consider thy providence,
A light thing, and of light repute,
Next to the grandeur I imagine?
Why spurn I such grandeur as prayed,
Not my will but thine be done,
Such as taught us to pray,
Hallowed be thy name,
Thy kingdom come:
Thy will be done?
Why be I so tight and constricted,
Why must clay shy back,
From the potter’s hand,
Who glorifieth clay better,
Than clay knoweth glory to seek?
Why am I such a small man?
Why do I refuse the joy you give?
Or, indeed, must I?
And yet I know,
Thou, the Mother of God, the saints,
Forever welcome me with open hearts,
And the oil of their gladness,
Loosens my fist,
Little by little.
God, why is my fist tightened on openness,
When thou openest in me?
G.K. Chesterton said something relevant to much more than poets and logicians:
The general fact is simple. Poetry is sane because it floats easily in an infinite sea; reason seeks to cross the infinite sea, and so make it finite. The result is mental exhaustion, like the physical exhaustion of Mr. Holbein. To accept everything is an exercise, to understand everything a strain. The poet only desires exaltation and expansion, a world to stretch himself in. The poet only asks to get his head into the heavens. It is the logician who seeks to get the heavens into his head. And it is his head that splits.
The Blessed Augustine wrote that if a master sends two slaves by routes that will cross, their meeting is an accident from the slaves’ perspective but by design from the master’s perspective. What is lost in all this is, if I may take a cue from astrology, dancing the Great Dance, where the dance is led by a little girl with a tambourine. Sin constricts; occult sin seeks to draw Heaven down to fit your desires. What we need is not to reduce Heaven to fit us; we need to open ourselves to fit Heaven. And when we pray, odd but wonderful coincidences can happen, and God draws us out of the Hell of self.
Applications in Our Day
Yes, that is well and good for easier times, but what about today?
Let me return to an example I have used earlier. The Bible contains warnings against drunkenness in both the Old and New Testaments. In Bible times, wine fermented to about 4% alcohol, which is a third of the alcohol in wine and slightly less than in a standard beer. In the Graeco-Roman world, that wine was mixed 1:2 with water, so we’re bringing the alcohol content down to significantly less than lite beer. It takes (or at least it takes us—I unofficially suspect that major dietary differences influence how well you can hold your liquor) a fair amount of drinking to get drunk.
Since ancient warnings about using wine in moderation or not using it at all, we have developed not only strong beer but wine that used to be 12% alcohol (that number tends to steadily increasing), and eighty proof, and Everclear if you wish, and now cannibalis—er, cannabis—is legal, with stronger drugs illegal but still available in 50 States.
Q: Is sobriety still relevant?
A: Now more than ever.
It’s harder to reach, but this sort of thing is if anything even more essential. (There is more on spiritual sobriety in The Luddite’s Guide to Technology, which I highly recommend.)
Do not worry for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Do you think you can add one single hour to your life by worrying? You might as well try to worry your way into being a foot taller!
I have found that trying to solve a life’s problems on a day’s resources is a sure road to despair. The Sermon on the Mount is very practical in an everyday here and now. Some people have gotten the impression that I am better at planning and orchestrating than they are. I categorically deny the charges.
When I was in high school, there was a game of sorts called “Wargames,” that showed a world map and had a button to launch missles. When you clicked on “Launch,” you could see the missile trajectories as missiles launched from the God-blessed USA to the godless USSR—and from the godless USSR to the God-blessed USA, resulting in essentially total world annihilation. Then a preachy enough message appeared: “The only way to win this game is not to play at all.” And so it is with worry: The only way to win this game is not to play at all.”
Inner peace does not come when you have worried your ducks all into a row. Inner peace comes when you solve today’s problems, or even the problems of part of today, on today’s resources, and you let go.
This has got to be near the top of things in the Bible that we want to drag our heels on, but let me ask almost a riddle:
Would you rather meet people you admire and are in awe of, or people you look down on and despise?
If you’d like to be in the presence of people you admire, admire other people by in humility considering others better than yourself.
It’s that simple!
In the Philokalia we read St. Peter of Damascus’s “A Treasury of Divine Knowledge”:
…Thus through self-control he practices the other virtues as well. He looks on himself as in God’s debt for everything, finding nothing whatsoever with which to repay to his Benefactor, and even thinking that his virtues simply increase his debt. For he receives and has nothing to give. He only asks that he may be allowed to offer thanks to God. Yet even the fact that God accepts his thanks puts him, so he thinks, into still greater debt. But he continues to give thanks, ever doing what is good and reckoning himself an ever greater debtor, in his humility considering himself lower than all men, delighting in God his Benefactor and trembling even as he rejoices (cf. Ps. 2: I 1).
It is no accident that positive psychology tries to crank gratitude to the max. But there is ideally a feedback loop between gratitude and humility, and humility is deeper; it could almost be called the fourth Christian or theological virtue.
It is a wondrous experience to recognize that one is unworthy even to thank God for his many blessings, and thank him for his many blessings anyway.
So once the holy women who hoped in God used to adorn themselves and were submissive to their husbands, as Sarah obeyed Abraham, calling him lord… (1 Peter 3:5-6)
This passage is not politically correct, but it is a hinge of joy and it respects the nature of women however much we try to grind it out of them. Snow White sang, “Some day, my prince will come,” and it is the desire of every little girl to marry a prince. This is true in all the older Disney cartoons except maybe Aladdin: a princess like Ariel and a commoner like Belle are both happy in being married to a lord. Out of this I have advice: if you want to be married to a lord then you might well see, and treat, your husband as your lord.
Ok, more people probably lost there. Despite my best wishes.
I have presented a paltry few aspects of the layer Christianity has to offer to those who seek mercenary reward, and are concerned within the bounds of this life.
Christianity is not just pie in the sky when you die. It is also steak on your plate while you wait.
Steak on your plate while you wait
I would like to give links to works on this site that significantly address mercenary concerns within the scope of this life, at least as one layer. This layer may not in the end be separable from obeying God out of sheer and undiluted love, but they are meant to speak here now and address our own interests.
If you want to know what set of eyes you should be looking through, look through these eyes here. It tells of a glory offered us that begins here and now: and what kind of glorious God governs the here and now.
Each of us has a guardian angel assigned at baptism, and a personal tempting demon allowed to test us for our strengthening. C.S. Lewis writes about a personal tempter. I write about our guardian angel.
I don’t know if I can call this any sort of upgrade to Boethius, The Consolation of Philosophy, but if a Christian may be be sustained by the riches of pagan philosophy, a fortiori an Orthodox Christian may be sustained by the riches of Christian theology
Then I was hit from all sides, from family at home and slapped down at church, including being informed my heirarch Archbishop PETER had spoken with many Orthodox doctors and chose to be publicly vaccinated. I wrote and then took down, in the interest of not becoming heretical, one post critical of Archbishop PETER when my spiritual father helped me to see that if I was not in formal dissent, getting awfully close. And as I was reminded in Lenten reading, it is not helpful to criticize one’s spiritual authorities: not a monastic priest, not a spiritual father, and all the more not the bishop I answer to in the end. I asked, and received, a blessing to receive vaccination from my spiritual father.
As the time approached, I was aware of unending doubt about my rightness to receive a vaccine, and Rom 14.23). I do not want to give the debate in that passage in cultural context, but after having seen my Archbishop to whom I answer set an example of receiving the vaccine, and receiving a blessing and assurances from my spiritual father to receive the vaccine personally, I still had constant, nagging doubts about whether I should receive the vaccine, and that Biblical discussion was at the forefront of my mind, along with a thought about stopping COVID being justification to make an exception. I claim no confused ideas about the Biblical principle, nor any sense of mixed messages from my conscience, nor anything else of that sort. And I furthermore would point out that my spiritual father is big on listening to that inner voice; he has never to my knowledge put me in a position previously of choosing between obeying that still, small voice and obeying him—and while Orthodox spiritual direction usually requires obedience, he has been clear, when I asked a blessing to have my confessions heard by cathedral clergy, that this is not full monastic spiritual direction and that I do not owe him monastic-style obedience. He allowed me to choose freely whether I wanted to receive the vaccine, so I cannot blame him for how I exercised my freedom. (I see very little mitigating factors once I recognized consciously that something was wrong.)
I sinned by taking the first dose of a vaccine, when my conscience was not in a state where I could legitimately take the vaccine. I do not here make any evaluation of the vaccines in general or specific people; I mentally asked, “What could go wrong?”
I don’t know all of what could have gone wrong. What I did realize after paying the price for drinking a sugary drink two weeks later was that when I received the vaccine, I was told at the top of an information sheet that if certain vaguely COVID-like symptoms if they lasted for longer than 72 hours, and it was two weeks later and I was ignoring significant and ongoing COVID-like symptoms, including muscle pains, headache, nausea, and by the way the swelling at the injection site is still visible. And (as of two and a half weeks later) they weren’t going away. I received, in the language of Romans 1, received in my person a due penalty for my error.
At about two weeks, my conscience was overwhelmingly strong that I should cancel my second dose. It was getting stronger and stronger, and then by chance I read a friend’s comment in a paper and while he is not a religious authority I answer to, unexpected words brought my struggle against my conscience to the forefront of my attention. I canceled it and haven’t had any social consequences yet. But my doctor’s office gave what I regard as at best excusable advice that I go ahead with the second dose as originally planned. The people giving the vaccines warn people not to have a vaccine within 14 days of receiving any other vaccine or any COVID. My primary told me to go right ahead and receive the vaccine in a few days even when I had significant and ongoing COVID symptoms that prompted her office to ask me to take a COVID test before coming in to the office.
I’ve been in a mind fog. I don’t know if the COVID symptoms are permanent; they do seem to be lasting just a little long even by the standards of a real, honest, legitimate COVID infection, let alone reasonable aftereffects for a vaccine. And tomorrow’s concerns are not my concern today; tomorrow’s concerns will be my concerns when tomorrow comes.
The adverse reactions are only part of the picture of why I am repenting; I ignored something very clear and mentally asked, “What could go wrong?” and I believe both that God is just to allow me to experience COVID symptoms now, and that ignoring conscience or clear thinking and asking, “What could go wrong?” (in other words, asking in my heart “But what could possibly go wrong?” has historically been a dangerous position for me to be in spiritually.
However, while I absolutely cannot judge Archbishop PETER for his research, actions, or conclusions, repentance of my own actions is in my heart.
I, Christos Hayward, publicly repent of receiving the first dose of a vaccination.
Epilogue, July 9 2021
I am, by the grace of and generosity of God, my archbishop and his school, a seminary student.
The seminary has assigned some texts to read, and the hardest had been about, for instance, Old Believer and Old Calendarist schisms. The canonical Orthodox authority who in large measure pushed Old Believers into schism was being an incredible jerk towards people who were trying to mind their own business. The canonical Orthodox authority who led people to become Old Calendarists was a Freemason, among other disqualifications, and was something like the Messianic fantasy of a PC-USA radical in the office of an Orthodox bishop. In these and I believe other meetings, I was left with a terrible sense that I would have really liked to sit down for a meal with the non-canonicals (one high-ranking non-canonical bishop radiated the Uncreated Light from his prison cell), while the canonical figures, not so much. (Or to be less diplomatic about it, they mostly left me wanting to puke.)
The USA’s Assembly of (Orthodox) Bishops, I have been told, has come out presenting the somewhat bloodstained COVID vaccines as desirable, definitely permitted and encouraged by example even if there has not been a strict requirement made. And… I am willing to see a decision like the OCA decision described in Contraception, Orthodoxy, and Spin Doctoring where a jurisdiction advocated and allowed a practice St. John Chrysostom bluntly called “worse than murder” and tried to explain his horror about it. I have been asked if I had a heirarch’s blessing to write that. I’m willing to hold a position, if it comes to that, that I do not share with my bishop and perhaps not anyone in the Assembly.
I have told my spiritual director that if it comes to a choice between not receiving any further vaccination and being admitted to housing, I am willing to go homeless. However, I am not willing to go non-canonical. Never mind if I believe COVID injections are the greatest breakthrough in human health since DDT. If I have to choose between remaining not fully vaccinated and remaining canonical, I will take as many injections as are demanded of me rather than forfeit my status as a canonical Orthodox Christian.
(Also, as far as vaccine complications, I had a blood clot from my leg migrate to my lung. The ER doctor said I was lucky to get to the hospital before it killed me.)
This piece arose from a conversation with a fairly bright friend I had where I realized I had been putting important points of data out but not explaining or clarifying very well how they were connected, assuming connections were obvious when they weren’t. This piece is not intended to add anything new to my portfolio of documents, but to explain and/or re-explain with more “connective tissue” where the reader will be told how they fit together.
Clearing away one distraction
The effort to go virtual made more painfully apparent the resource disparities affecting the underprivileged. I acknowledge such, but my point has nothing really to do with that. No objections to such discussion, but I am not attempting such a discussion here. I am discussing something else.
An example of a gap
To illustrate the kind of gap I am talking about, I would like to look at Bridge to Terebithia, which is partly driven by a cultural gap between a poor farmboy and an urban gal whom the author marks as being Privileged with a capital ℙ. It’s not just that, as the Wikipedia article points out, that her family is the one family in town where “Money is not the issue.” Her family does not own a television, a point which prompted the farmboy to assume her family is too poor to own a television. Other markers where the author attaches a bold-font label of “Privileged” are that she does not know the Easter story, but listens to it with some wonder and says it’s like the story of Socrates’s trial and death, or Aslan in the Chronicles of Narnia.
The story is largely a story of cross-cultural encounter, and it is so no less because the two central characters are both U.S. citizens, both white, of the same age, and for that matter are both can run. The privilege is not just that the girl’s parents are wealthy and purchase a rural house to take a break and re-evaluate their priorities. Not owning a television is a major marker of the girl’s Privileged family, and I will consider that very important in the points that follow. But my other major reason for presenting this, besides my wanting to underscore that the girl’s family Does Not Own a Television, is that studying and exploring a gap across what really amounts to culture is a large portion of what drives this story and makes this Newberry Award winner interesting.
Gaps like these, in my opinion, are well worth paying attention to, and it is my intent in this post to understand a few gaps and reap something very worthwhile from minding the gaps.
Why I disagree with “In the future, we’ll all be Harry Potter”
By saying that we’ll one day be like Harry Potter, I don’t mean that we’ll fly around on broomsticks or play three-dimensional ballgames (though virtual reality will let enthusiasts play Quidditch matches). What I do mean is that we’re about to experience a world where spirit inhabits formerly inanimate objects.
Much of the Harry Potter books’ charm comes from the quirky magic objects that surround Harry and his friends. Rather than being solid and static, these objects embody initiative and activity. This is precisely the shift we’ll experience as computational power moves beyond the desktop into everyday objects.
I do not contest Jakob Nielsen’s assertion that in the future we will have technology that sounds astounding by today’s standards. That much is indisputable. However, I strongly dispute the implication that to people living in that reality, it will be a world of wonder, or a world that we could wish were real to us, the way Harry Potter fans wish on some level they could live at Hogwarts.
I wish to assert, unfold, and unpack that however much some technologies may initially wow people who don’t have them, the future is this shimmering, desirable place the way Harry Potter’s Hogwarts is a place people so much wish that they could be their real world.
A meme about a gap: Old Economy Steve
There is a group of memes that rub in the smiling, pimply white face of some poor guy’s high school yearbook photo with a generic, mid-70’s hairstyle. They spitefully rub things in about a clueless, out-of-touch Old Economy Steve, and rub in that he is specifically clueless about the gap separating young people from himself:
Goes to law school.
Pays student loans with first paycheck.
Brought a house in his 20’s with a 9 to 5 job that didn’t require a bachelor’s degree.
“Kids these days have it easy.”
“When I was in college my summer job paid the tuition.”
Tuition was $400.
Pays into Social Security.
Becomes homeowner at 22.
Tells son’s generation it’s lucky because it can afford $200 smartphones.
Said, “Too many C____s, not enough I____s.”
Middle manages minimum wage employees.
“At my first job I only made $15k a year.”
In 1979 that was the equivalent of $47k.
Got my dream job,
By answering a classified ad.
“Why don’t you call and ask if they’re hiring?”
Hasn’t been on a job hunt since 1982.
“I worked all summer to buy a car.”
Grows up in one of the world’s best economies.
Creates the worst global economy the world has ever seen.
(“And all this before COVID,” one might add!)
Now I would like to ask you to keep one eye on what Old Economy Steve doesn’t get about our economy today, and watch a series of famous 1993 ad campaign run by AT&✁✆✇.*T.
In all or almost all of these things, we have pretty much what the advertisement stated, or something that makes said prediction simply obsolete. I admit readily that electronic toll collection is far more convenient than keeping track of various denominations of coins and stopping at a tollbooth and trying to throw the coins into one of those funnels, and the demolition derby to get back on to the regular highway. For that matter I see our toll collection as more convenient than what the commercial promises: we don’t even need to swipe a credit card through a reader to pay a toll; we just drive through at full speed and are charged the toll…
…but the actor in the ad displays an almost sexual thrill at being able to pay a toll while driving at full speed, and whatever the experience is like for us to whom it is an everyday activity, our experience is hardly an orgasm.
What we have now is simply not Old Economy Steve’s economy with draining charming and wonderful phones tacked on. And this has something to do with why I believe technology is part of our poverty.
Here and now, I submit, we are already living “In the future, we’ll all be Harry Potter.” The clarification on Jakob Nielsen’s part of “By saying that we’ll one day be like Harry Potter, I don’t mean that we’ll fly around on broomsticks or play three-dimensional ballgames” is already obsolete: we have flying motorcycles and with some basic Internet of Things features we could make three-dimensional ballgames no more dangerous than Harry Potter’s Quidditch. And it is probably child’s play, for initiates, to print an ornamental level of broomstick-themed decoration, even though a flying motorcycle may still look like a flying motorcycle:
“In the future we’ll all be Harry Potter” and “YOU WILL and the company that will bring it to you is AT&✁✆✇.*T” meet together. The prediction that we will carry our medical records in our wallets is obsolete because we have Internet-enabled health records. It is beside the point that a credit card sized device can carry our medical records. It is also obsolete to predict that in the future we will be able to get custom concert tickets from an ATM. We can buy tickets, pick seats, and show a QR code on our smartphones. And there is something quaint about the image of an enchanted mother giving best wishes to a baby through video phone booths; we can Zoom chat with laptops and mobile devices but some of us find mandatory Zoom chats depressing next to conversing face-to-face.
All this said, we ain’t in Old Economy Steve’s economy any more, and technology is part of our poverty.
In one post to a friend, I wrote,
Have you ever drained yourself by compulsively checking your phone easily a hundred times a day?
Have you ever had several Big Brothers know your every every step, every heartbeat?
Have you ever had every keystroke you’ve ever typed be recorded and available to use against you for all your remaining life?
Have you ever met people from the last generation that remembers what life was like before the world went digital?
and AT&T ain’t the only company that will bring it to you!
Conclusion: My own privilege
Having discussed how we have at least somewhat “Harry Potter”-like technologies, but we ain’t enjoying Old Economy Steve’s “Hasn’t applied for a job since Jimmy Carter—’You need to hit the bricks to find work. That’s what I did.'” living conditions any more, I would like to add an additional note, and tie in something from the beginning of this article, the Privileged girl in Bridge to Terebinthia.
I am in at least one privileged position comparable to the girl whose family doesn’t have a television.
I own a cellphone, and it doesn’t run my life.
(One I purchased a couple of years ago, used.)
I used to get sucked into social media, but have backed away to 5-10 minutes’ social media interaction per month, generally to announce something.
I read (among others) Jean-Claude Larchet’s The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul, and realized I was compulsively checking email and checking my phone a hundred times per day. I now check email often just once or twice a day, not compulsively. I also don’t really check my cellphone. I’ve turned off almost all notifications that I can. I still use my phone, for instance for GPS navigation, but on an opt-in basis. I try to limit what is initiated by my phone, and avoid what I have elsewhere called an intravenous drip of noise like the plague.
I’ve seen a very frequent Twitter poster ask, “Is there anywhere in the world that does not have Internet?” and in one sense the answer is almost a complete “No:” every continent, including the poorest continent of Africa, has expensive phones as common possessions.” But in another sense, the answer is, “It’s right under your nose. But don’t go to buy airfare. Read a couple of books, and make some lifestyle changes, and in an older word, repent.”
I would ask the reader to buy two books: The New Media Epidemic and my own The Luddite’s Guide to Technology. Please consider buying both of them in paper (“kids-go-ask-your-grandparents”), and if you buy just one, buy the first. I’ve found that it is possible to have an oasis or at least a relative oasis. It is not entirely easy, and it is even less obvious, but it exists for real. The New Media Epidemic also covers, as I do not, clinics and programs that exist for smartphone / internet addiction. (This is also somewhere a good Orthodox priest can help.)
I have other privileges besides having taken charge, at least mostly, of my cellphone and internet usage. I’m really book-smart, and I can’t simply give that to you, though I can write brainbuilding materials. I am also, in some circles, a famous author, or at least I’ve been told my name has trilettered on Facebook to “CSH,” i.e. “C.S. Hayward,” along the lines of “C.S. Lewis,” and even a scathing personal attack mentions that I am well-known among conservative converts to Orthodoxy. Despite all this Amazon has ways of interpreting its contracts so my income from Kindle books is a total of about $10 to $20 per month (I think I earn more if you buy one of the paperbacks from my bookshelf (or the one hardcover worth mentioning, but I’m not clear my income from Amazon will break three figures monthly, as it did before Amazon reinterpreted its contracts). I have, in God’s Providence, everything I need; I am retired on disability, and it is not uncommon for me to receive some boost on top of that. I really try to pray “Give us today our daily bread,” and beyond that cast my cares upon the Lord and upon a favorite saint, St. Philaret the Merciful, whose life is a testimony to everything the Sermon on the Mount says about treasures in Heaven and proper use of wealth.
And the Sermon on the Mount, with its teachings on wealth, is the true Oasis amidst a parched technoscape. Almost everything else that is good to be had is first drunk from that Fountainhead.
“If you keep your guitar in the case and get it out before you play it and put it away afterwards, you’ll spend less time playing your guitar.”
This advice was mentioned in reference to another Internet addiction, but I recently leveled up about not having my phone control my life.
I carry my phone turned off completely. Not sleeping and ready for action when I hit the sleep/wake button. Off.Completely. As off as I can do.
If I have a legitimate justification to use it, I turn it on for long enough to do whatever I need to do, and then I immediately turn it all the way off. It’s wonderfully inconvenient, and it lets me keep my phone with me as much as I want, have it available, but then be in a place in the world that does not have convenient, non-stop Internet access. And I can get there without needing to shell out for an expensive plane ticket to some faroff forgotten world, or for that matter shell out any money for anything at all.
Extra credit for fuller benefit: Don’t piggyback multiple activities at a time. If you use your phone to do GPS navigation, and realize you need to send a text, turn your phone off completely, when you arrive at your destination, then turn it on again, then send the text, then turn it off again completely, and you’re off!
And while you’re at it, upgrade to a watch that cannot be controlled by the government or hacked into by faceless intruders from across the world, perhaps the watch you had before getting a smartwatch—ine is a Casio Men’s Pathfinder Casual Watch PRW2500T-7CR Titanium. (Though I felt very small and shamed when I saw a doctor wearing a cheap $5 digital watch with no special features.)
I posted something that was really meant well, and behind which lie serious beliefs and questions.
However, I have withdrawn it in the interest of Church order and not being a heretic.
Arius thought his bishop was wrong and preaching a heresy; he sought to find an alternative solution. For all I know, his bishop was wrong. Bishops err. This much on Arius’s part is OK so far, but then he sought to get the Orthodox Church to turn around to his solution by any means necessary, and that, more than anything else, is why the Orthodox Liturgy speaks of him as something like a father and grandfather of all heretics.
I have come too close to being a heretic. The Orthodox Church’s heirarchs in America have spoken clearly and authoritatively in favor of receiving the vaccine, and Vl. Peter of Chicago has received a vaccine publicly as an example. I don’t know what I will do as far as receiving the vaccine goes. However, if I receive the vaccine following his example, and there is bloodguilt, not a drop of the guilt belongs to me. Vl. Peter has exercised authority as he should, and I am the subordinate.
None of my questions have been resolved, but my job description forbids any attempts to try to be an authority to an authority and maneuver Vl. Peter into seeing things my way. That is what I rightly wrote against in Dissent: Lessons from Being an Orthodox Student at a Catholic University, a work that I believed when I wrote it and still see no reason to retract.
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.
[With apologies to St. Seraphim, and I really hope my adaptation doesn’t come across as comparing myself to a great saint I am deeply indebted to!]
To Your Brilliance, and you know who you are:
On the topic of worry, Your Brilliance said that I was a monk and therefore not subject to worry, but you, not being a monk, have worries. And I, poor not-even-a-novice Christos, wish to open your eyes to something. I, poor Christos, have nothing that is not an open door for you.
Where to begin?
One start might begin with commercials to stimulate covetousness back in 1993:
Some of the technologies in the “YOU WILL” commercials are already obsolete; we don’t need to get tickets from an ATM because we can do that with a phone in our pockets, and we don’t need to carry our medical records in our pockets because the electronic storage of records obviates the need to carry a physical device so doctors can have your records.
But in retrospect, the following “anti-commercial” could be added:
Have you ever drained yourself by compulsively checking your phone easily a hundred times a day?
Have you ever had several Big Brothers know your every every step, every heartbeat?
Have you ever had every keystroke you’ve ever typed be recorded and available to use against you for all your remaining life?
Have you ever met people from the last generation that remembers what life was like before the world went digital?
and AT&T ain’t the only company that will bring it to you!
No technology is permanently exotic. It may be the case that Jakob Nielsen said, “In the future, we’ll all be Harry Potter,” meaning we will all have gadgets that do super things. It did not, of course, mean that we will be playing Quidditch—a dated remark, given that we now have flying motorcycles:
It might be deadly difficult to use them to try and play Quidditch, or perhaps some Internet of Things technology could make such Quidditch playing no more dangerous than in J.K. Rowling’s imagination, but that important safety caveat does not change the fact that we can do things Nielsen didn’t imagine… but still, no technology is permanently exotic, and none of these technologies really change the poverty that “Old Economy Steve” was privileged not to even need to fathom:
And the picture is false if it is assumed that “YOU WILL” is simply Old Economy Steve’s vibrant economy with electronic tolling and other such things tacked on.
Telling of a story
There was one story poor Christos thought to write, but it has some things intended at surface level that apparently are not at surface level. Hysterical Fiction: A Medievalist Jibe at Disney Princess Videos was intended to be an obvious inversion of a bad habit in fantasy and historical fiction that has at least one postmodern wearing armor. The reading experience is like what it is like for an American to travel to England, enter a shop, and be greeted with the same accent as back home. However, very few people got it, so poor not-even-a-novice Christos would rather tell of a story than tell the imagined story itself.
The story would be set in what is treated as a dark science fiction world, and presents the shock of seeing how things really are, that we have pretty much everything promised in the “YOU WILL” commercials, if perhaps not the Old Economy Steve assumptions about basic wealth.
But amidst this darkness is something important, a light that shines in many places. It has been said that Paradise is simply where the saints are, and the well-worth-reading story of Fr Arseny: Priest, Prisoner, Spiritual Father tells of a priest who carries Paradise with himself, even in a concentration camp! And the real core of the story I have wanted to tell is “Guilty as charged” for every element of dark science fiction dystopic reality, but that is really much less significant than a character of light who shines in even the deepest darkness. The Light shines in the darkness, and the darkness never gets it.
Peter Kreeft said that the chief advantage of wealth is that it does not make you happy. If you are poor, perhaps perennially struggling to make ends meet, it may be a difficult temptation to resist to think that if you had money, all your problems would go away. Being wealthy clips the wings of that illusion, and our science-fictiony present clips somewhat the wings of the illusion that life would be great if we could send a fax from the beach. Windows Mobile was advertised under the rubric of “When, why, where, and how you want to work,” when it should be, “You will never be free from the shackles of your job.”
“Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
“Therefore I say unto you, Do not worry about your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than food, and the body than garments? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Do you think you can add one single hour to your life by worrying? You might as well try to worry yourself into being a foot taller!
“And why do you worry for garments? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, Even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
“Therefore do not worry, saying, ‘What shall we eat?’ or, ‘What shall we drink?’ or, ‘Wherewithal shall we be clothed?’ (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the Kingdom of God, and His righteousness; and all these things shall be added unto you. Do not worry about the morrow: for the morrow has enough worries of its own. Sufficient unto the day is the evil thereof.
“If thine eye be single:” a reading of this verse in translations often has the word “healthy” or “sound,” and those readings are true. However, in the middle of a real sandwich of teaching about storing up treasures in Heaven and earth, “single” is singularly appropriate. Its meaning is cut from the same cloth as the warning, “Ye cannot serve God and mammon.” A “single” eye is one that is undivided, that does not multitask, that as an old hymn says,
Keep your eyes on Jesus,
Look full in His wonderful face,
And the things of this world will grow strangely dim,
In the light of his glory and grace.
What poor Christos has, and this is something monastic aspirants should aspire to, but not anything should be a “greater monasticism” monopoly, is not in any sense being better at planning; it may mean in fact being worse at planning. All of poor, not-even-a-novice Christos’s lessons about worrying have not been being better at planning for the future; experience is that trying to solve a life’s problems on a day’s resources opens the door to despair. What is needed is not greater planning but greater focus on today, and allowing tomorrow to worry for itself. “Each day has enough trouble of its own” is very practical advice. Poor Christos is no better at solving all problems in a day than Your Brilliance; poor Christos is just a little bit better at letting go and trusting in Divine Providence.
That Providence orders the Dance. Blessed Augustine said that if a master sends two slaves along paths that will cross, their meeting is a coincidence from the slaves’ perspective but intended by the master as planned. One thing we find in escaping the Hell of self is that that is how God opens our eyes to a broader world.
And really, refraining from worry is the outer layer where there are many layers underneath. People who delve deeper may have no plans; trusting God that if they obey God today, God will plan for them tomorrow. Identity as we understand it today is another treasure on earth we are to let go of, and digging deeper is something of an opposite of magic. I remember as the Hell of self when I had a job and an extended stay hotel room, and I was able to set up technology exactly as my poor self wanted. It might as well have been magic. G.K. Chesterton famously said, “The poet only asks to get his head into the Heavens. The logician tries to get the Heavens into his head, and it is his head that splits.” Magic is an attempt to reduce things to the point that we will have more control, while dancing with the Lord of the Dance opens our hands instead of closing them. C.S. Lewis says that we want God to change our circumstances, where God wants our circumstances to control us. Right now poor less-than-a-novice Christos has been working on the Classic Orthodox Bible and trying to publish it in hardcover with larger text when it is cramped as an Amazon paperback. And I wanted to have it ready for the Sunday of Orthodoxy, but it is not appearing like it will be ready; but there may be something in publishing it the next Sunday, the Sunday of St. Gregory Palamas. All concrete hopes, with an ‘S’ as in ‘Shit’, will be disappointed. Hope proper, Hope in God, will be fulfilled.
TED talks have made a great deal out of the Stoicism that is a secret weapon in the National Handegg League, with observations like “We suffer more in imagination than in reality.” And it is a blinding flash of the obvious that philosophy could make a difference to real people. But what we have here is something more than Stoicism. Stoicism’s strengths are preserved in the Philokalia, and there is more. Stoicism is of some benefit, but it does not tell us to follow the Lord of the Dance. It is worth noting, and practical in benefit, but eclipsed by a living exegesis of the Sermon on the Mount:
Righteous Philaret the Merciful, son of George and Anna, was raised in piety and the fear of God. He lived during the eighth century in the village of Amneia in the Paphlagonian district of Asia Minor. His wife, Theoseba, was from a rich and illustrious family, and they had three children: a son John, and daughters Hypatia and Evanthia.
Philaret was a rich and illustrious dignitary, but he did not hoard his wealth. Knowing that many people suffered from poverty, he remembered the words of the Savior about the dread Last Judgment and about “these least ones” (Mt. 25:40); the the Apostle Paul’s reminder that we will take nothing with us from this world (1 Tim 6:7); and the assertion of King David that the righteous would not be forsaken (Ps 36/37:25). Philaret, whose name means “lover of virtue,” was famed for his love for the poor.
One day Ishmaelites [Arabs] attacked Paphlagonia, devastating the land and plundering the estate of Philaret. There remained only two oxen, a donkey, a cow with her calf, some beehives, and the house. But he also shared them with the poor. His wife reproached him for being heartless and unconcerned for his own family. Mildly, yet firmly he endured the reproaches of his wife and the jeers of his children. “I have hidden away riches and treasure,” he told his family, “so much that it would be enough for you to feed and clothe yourselves, even if you lived a hundred years without working.”
The saint’s gifts always brought good to the recipient. Whoever received anything from him found that the gift would multiply, and that person would become rich. Knowing this, a certain man came to St Philaret asking for a calf so that he could start a herd. The cow missed its calf and began to bellow. Theoseba said to her husband, “You have no pity on us, you merciless man, but don’t you feel sorry for the cow? You have separated her from her calf.” The saint praised his wife, and agreed that it was not right to separate the cow and the calf. Therefore, he called the poor man to whom he had given the calf and told him to take the cow as well.
That year there was a famine, so St Philaret took the donkey and went to borrow six bushels of wheat from a friend of his. When he returned home, a poor man asked him for a little wheat, so he told his wife to give the man a bushel. Theoseba said, “First you must give a bushel to each of us in the family, then you can give away the rest as you choose.” Philaretos then gave the man two bushels of wheat. Theoseba said sarcastically, “Give him half the load so you can share it.” The saint measured out a third bushel and gave it to the man. Then Theoseba said, “Why don’t you give him the bag, too, so he can carry it?” He gave him the bag. The exasperated wife said, “Just to spite me, why not give him all the wheat.” St Philaret did so.
Now the man was unable to lift the six bushels of wheat, so Theoseba told her husband to give him the donkey so he could carry the wheat home. Blessing his wife, Philaret gave the donkey to the man, who went home rejoicing. Theoseba and the children wept because they were hungry.
The Lord rewarded Philaret for his generosity: when the last measure of wheat was given away, a old friend sent him forty bushels. Theoseba kept most of the wheat for herself and the children, and the saint gave away his share to the poor and had nothing left. When his wife and children were eating, he would go to them and they gave him some food. Theoseba grumbled saying, “How long are you going to keep that treasure of yours hidden? Take it out so we can buy food with it.”
During this time the Byzantine empress Irene (797-802) was seeking a bride for her son, the future emperor Constantine Porphyrogenitos (780-797). Therefore, emissaries were sent throughout all the Empire to find a suitable girl, and the envoys came to Amneia.
When Philaret and Theoseba learned that these most illustrious guests were to visit their house, Philaret was very happy, but Theoseba was sad, for they did not have enough food. But Philaret told his wife to light the fire and to decorate their home. Their neighbors, knowing that imperial envoys were expected, brought everything required for a rich feast.
The envoys were impressed by the saint’s daughters and granddaughters. Seeing their beauty, their deportment, their clothing, and their admirable qualities, the envoys agreed that Philaret’ granddaughter, Maria was exactly what they were looking for. This Maria exceeded all her rivals in quality and modesty and indeed became Constantine’s wife, and the emperor rewarded Philaret.
Thus fame and riches returned to Philaret. But just as before, this holy lover of the poor generously distributed alms and provided a feast for the poor. He and his family served them at the meal. Everyone was astonished at his humility and said: “This is a man of God, a true disciple of Christ.”
He ordered a servant to take three bags and fill one with gold, one with silver, and one with copper coins. When a beggar approached, Philaret ordered his servant to bring forth one of the bags, whichever God’s providence would ordain. Then he would reach into the bag and give to each person, as much as God willed.
St Philaret refused to wear fine clothes, nor would he accept any imperial rank. He said it was enough for him to be called the grandfather of the Empress. The saint reached ninety years of age and knew his end was approaching. He went to the Rodolpheia (“The Judgment”) monastery in Constantinople. He gave some gold to the Abbess and asked her to allow him to be buried there, saying that he would depart this life in ten days.
He returned home and became ill. On the tenth day he summoned his family, he exhorted them to imitate his love for the poor if they desired salvation. Then he fell asleep in the Lord. He died in the year 792 and was buried in the Rodolpheia Judgment monastery in Constantinople.
The appearance of a miracle after his death confirmed the sainthood of Righteous Philaret. As they bore the body of the saint to the cemetery, a certain man, possessed by the devil, followed the funeral procession and tried to overturn the coffin. When they reached the grave, the devil threw the man down on the ground and went out of him. Many other miracles and healings also took place at the grave of the saint.
After the death of the righteous Philaret, his wife Theoseba worked at restoring monasteries and churches devastated during a barbarian invasion.
St. Philaret did not just refrain from worry; he played his part in the Great Dance, and God gave him a wonderful story.
As far as all these things that his wife Theoseba could not see, his trust reached the level of, really, an arrogance, the same arrogance whose hymn I wrote:
A HYMN TO ARROGANCE.
The Saint opened his Golden Mouth and sang,
‘There be no war in Heaven,
Not now, at very least,
And not ere were created,
The royal race of mankind.
Put on your feet the Gospel of peace,
And pray, a-stomping down the gates of Hell.
There were war in Heaven but ever brief,
The Archangel Saint Michael,
Commander of the bodiless hosts,
Said but his name, “Michael,”
Which is, being interpreted,
“Who is like God?”
With that the rebellion were cast down from Heaven,
Sore losers one and all.
They remain to sharpen the faithful,
God useth them to train and make strength.
Shall the axe boast itself against him that heweth therewith?
Or shall the saw magnify itself against him that shaketh it?
As if the rod should shake itself against them that lift it up,
Or as if the staff should lift up itself,
As if it were no wood.
Therefore be not dismayed,
If one book of Holy Scripture state,
That the Devil incited King David to a census,
And another sayeth that God did so,
For God permitted it to happen by the Devil,
As he that heweth lifteth an axe,
And God gave to David a second opportunity,
In the holy words of Joab.
Think thou not that God and the Devil are equal,
Learnest thou enough of doctrine,
To know that God is greater than can be thought,
And hath neither equal nor opposite,
The Devil is if anything the opposite,
Of Michael, the Captain of the angels,
Though truth be told,
In the contest between Michael and the Devil,
The Devil fared him not well.
The dragon wert as a little boy,
Standing outside an Emperor’s palace,
Shooting spitwads with a peashooter,
Because that wert the greatest harm,
That he saweth how to do.
The Orthodox Church knoweth well enough,
‘The feeble audacity of the demons.’
Read thou well how the Devil crowned St. Job,
The Devil and the devils aren’t much,
Without the divine permission,
And truth be told,
Ain’t much with it either:
God alloweth temptations to strengthen;
St. Job the Much-Suffering emerged in triumph.
A novice told of an odd clatter in a courtyard,
Asked the Abbot what he should do:
“It is just the demons.
Pay it no mind,” came the answer.
Every devil is on a leash,
And the devout are immune to magic.
Thou shalt tread upon the lion and adder:
The young lion and the dragon shalt thou trample under feet.
The God of peace will soon crush Satan under your feet.
Wherefore be thou not arrogant towards men,
But be ever more arrogant towards devils and the Devil himself:
“Blow, and spit on him.”‘
The Consolation of Theology tells in part the author’s worries and wishing to be in control, and learning something that is the very opposite of what we both reach for.
There was a simple “game” on Macintoshes when poor Christos was in high school, called “Global Thermonuclear War,” with a “Launch” button. Press the button, and all kinds of missiles launch worldwide and destroy the earth. The lesson is articulated in words: “The only way to win the game is not to play at all.” And so it is with worry.
“Do not store up treasures on earth.” The further we grow into this, the more we discover we have treasures on earth to give up… and the more we give them up, the more treasures in Heaven our hands are empty enough to receive.
St. Seraphim had a remarkable dialogue with a pilgrim about the meaning of life, and he said it was one thing: the acquisition of the Holy Spirit. Good works do not reach their full stature unless they are relational, done to connect with God. And really, what greater treasure in Heaven is there to have than the Holy Spirit? The expurgation seems painful, and it is painful, but the pain does not last. Or rather it is transcended, like the saint in the story posited above transcends a dark science fiction dystopia. But there is tremendous freedom in letting go.
God wants to open us up to a larger world. Once poor Christos confessed to not being open to God, and was instead of a usual correction was advised to be mindful of the fact that God and the saints are open to us.