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.
I am presently attending a Russian Orthodox Church Outside of Russia archdiocesan seminary, and one of the perks is that I am getting to meet Fr. Seraphim of Plantina and see some of why he is respected.
Fr. Seraphim, The Place of Blessed Augustine in the Orthodox Church does not downplay at least some of the concerns I’ve had about the Blessed Augustine. I’ve heard Orthodox complaints in the past that when Evangelicals say “I’ve been reading the Fathers,” it usually means “I’ve been reading Augustine and no one else,” and my last real comment on the matter was that Blessed Augustine was a Church Father the way Evangelicals would imagine a Church Father: a philosopher whose subject matter was God and who heavily quoted Scripture. Fr. Seraphim acknowledges Blessed Augustine’s overreliance on reason, but suggests that balanced such concerns with a suggestion that Orthodox view him as a Church Father, if not necessarily of the first rank. His overuse of reason is seen as a liability; but it is apparently not seen as the end of the world.
(I’m not completely sure what to do with the book’s claim that an Ecumenical Council placed Blessed Augustine as equal to the Three Heirarchs except maybe as an exuberant tangent spun off a Council’s long list of Church Fathers that included the Three Heirarchs, Blessed Augustine, and many more. However, this is not my main focus.)
To cite the preface to Fr. Seraphim’s title: “When I made a disapproving facial expression and stated that the Church does not give him the full title of “Saint” but only calls him “Blessed,” he replied, ‘Show me another Father who speaks stronger than Augustine on repentance.'”
My most immediate response is, “I don’t know about the Greek Fathers, but I’ve written more about repentance.” I invite you to read my chief work on the topic, Repentance, Heaven’s Best-Kept Secret. The Orthodox Church speaks in her liturgy about “hope in repentance,” and repentance is something joyful that reaches well beyond what remorse even dreams of. A Protestant framing of repentance is to speak of it as unconditional surrender; Orthodoxy does not deny this but reaches further to compare repentance to awakening. There are more than glimmers of this in Augustine, but the most vivid quotes in Augustine’s Confessions look on evil with a horrid fascination. Things of goodness, sweetness in the Lord, are mentioned joyfully. However, there is nothing like this horrid fascination that has in regard to good things the forceful underscoring and unpacking that Blessed Augustine has for his sins. And really, evil cannot be as evil as good is good. I wrote of repentance about being blindsided by reward, to unpack one aspect of repentance. The goodness of repentance has much more to unpack than the evil of sin, and if there is anything wrong with Repentance, Heaven’s Best-Kept Secret, it is how far it falls short of properly unpacking what a good thing and a blessing repentance is.
The process of repentance is an unconditional surrender to something you think you absolutely must have (the Philokalia says, “People hold on to sin because they think it adorns them), and when you surrender, if you surrender, you have lost nothing but a shackle, and you realize that you need a hole in your head like you needed that sin. You are blindsided by reward, and you realize that you were clinging to what was in fact a piece of Hell. However, the main focus is not on how horrible that piece of Hell was. It is, as my priest put it, that you have been clogged and in repentance you get unclogged, having a new freedom you had not even dreamed of. And, really, there are more things in repentance than are even dreamed of in our prior immediate mindset.
With all that stated, I would like to quote some of the most heavily underlined quotes in Fr. Seraphim’s copy of Blessed Augustine’s Confessions:
I disobeyed, not from a better choice, but from love of play, loving the pride of victory in my contests, and to have my ears tickled with lying fables, that they might itch the more, for the show and games of my elders.
I lusted to thieve, and did it, compelled by no hunger, no poverty, but through a cloyedness of well-doing, and a pamperedness of iniquity. For I stole that, of which I had enough, and much better. Nor cared I to enjoy what I stole, but I joyed in the theft and sin itself.
Fair were those pears, but not them did my wretched soul desire; for I had store of better, and those I gathered, I flung them away, my pnly feast being my own sin, which I was pleased to enjoy. For if aught of those pears came within my mouth, what sweetened it was the sin.
These are the kind of quotes that put the “Augustine” in “Augustinian,” and remorse gets more fascination than repentance.
When I was received into the Orthodox Church, I thought it was best to confess my sins vividly to help me in my remorse. Admittedly, I know that sins of lust and anger are not to be confessed in great detail lest the penitent reawaken the sin. But in fact what is preferred is to state your sins briefly, and I do not think that this is in the first instance either because of logistics or efficiency on the one hand, or on the other hand tied to what a fellow parishioner commented that you should just state the sin, because the further you go in detail the more likely you will be accusing yourself. While I don’t want to slight joyful compunction, the goal of repentance is not to stay in remorse. The goal is simply to wake up and be freed from your infirmity.
Remorse in itself does not save. Judas was remorseful, and hanged himself. Repentance would be turn to Christ and wash his feet with his tears. And Judas did not do that.
Seeing this book helped me understand why Augustine has repented, and it takes some guts to defend perhaps one of the most vilified of the Fathers of the Church. Or at least a contrarian mind. And some of the things I find questionable in Augustine seem to have some resonance with Fr. Seraphim.
Remorse is not repentance. Repentance vastly eclipses remorse, and it draws one’s eyes towards what Fr. Tom Hopko advised in, “Focus exclusively on God and light, and never on darkness, temptation and sin.” Part of repentance leaves one realizing, “I was holding onto a piece of Hell!”—but that is not what fascinates a mind beholding the beauty of God and Light.
This book is written primarily to document a large-scale behavior problem. It is also meant to provide a preliminary analysis of what is going on. The movement is Protestant converts to Orthodoxy who are still fundamentalists and rally under the banner of Fr. Seraphim.
FATHER SERAPHIM ROSE was by nature a warm-hearted man. Often he used to say, “It is noble to defend the underdog.” He felt obliged to defend those who were considered by society to be somehow in the wrong. He believed that God was not necessarily on the side of those who are considered right, and that those who are dismissed and held in a negative light are in a position to be pitied. The latter, said Fr. Seraphim, are the ones whom Jesus Christ came to save; and therefore when he saw them being looked down upon, he took their side…
Our Lord Jesus Christ said: Judge not, that ye be not judged (Matt. 7:1). Psychologically, this means that in each act of judging another, the judge identifies the negative aspect in himself which he does not like, and thus projects it onto the other, thereby receiving gratification. He thinks that in this way he is getting rid of that negative aspect of himself, whereas in reality he is only breeding and nurturing it.
Our contemporary converts have a tendency to do likewise. They quickly [become] Orthodox, and then assume that by their conversion they have automatically become infallible. Thus they feel free to point out in others what in reality are their own faults, disguising this as righteous judgment. Instead of humbly seeing their own shortcomings, which are the outgrowth of preceding generations of Western apostasy, they often carry their Western legalism in the midst of the Orthodox Church, and as a result they deform the ancient Orthodox tradition and substitute it with modernism. In Russia this sickness has been identified by the term “renovationism.” If the course of contemporary converts will continue in the renovationist style, making Orthodoxy fit into their own mentality rather than vice versa, then their understanding of Orthodoxy will end up as a kind of “anti-Western” legalism, or to put it another way, Western legalism in an Eastern Orthodox guise. As Fr. Seraphim saw, this very legalism lies at the core of the “Eastern Orthodox” attacks on Blessed Augustine, and he wanted to avoid it at all costs.
The opening quotes Fr. Seraphim as saying, “I myself fear the cold hearts of the ‘intellectually correct’ much more than any errors you might find in Augustine. I sense in these cold hearts a preparation for the work of Antichrist (whose imitation of Christ must also extend to correct theology); I feel in Augustine the love of Christ.”
The more the author reads of Fr. Seraphim, the more wondering there is if Fr. Seraphim might be appalled by those who were under the banner of “Blessed Seraphim Rose.” This book, when it was new, was an underdog position, and to date the author knows no disciple of Fr. Seraphim’s legacy who has decided to defend this particular underdog, nor of any disciple who writes a review of this work in which this book is found to represent serious error but represent the work of an errant brother who is to be pitied but never hated. The author has refrained from praying, “Fr. Seraphim of Plantina, protect me from your followers!” but now wonders if Fr. Seraphim now stands before the throne of God and would welcome such prayers.
“Our contemporary converts have a tendency to do likewise. They quickly [become] Orthodox, and then assume that by their conversion they have automatically become infallible,” reasonably describes many of this book’s reviews, and the amount of poison to be found in them leaves the author to wonder if Fr. Seraphim would see him as an underdog.
My seminary has Holy Trinity Monastery’s (of what jurisdiction I do not know) Commentary on the Holy Scriptures of the New Testament, five-star-reviewed on Amazon (a lone dissenter gave only four stars), and I decided in prayer to read the commentary on the Book of Revelation, which was translated by Fr. Seraphim and published by his St. Herman of Alaska Brotherhood.
It helped, in part, to help me see why Fr. Seraphim is so respected in some quarters, and it does not strike me, as do other translations from the St. Herman of Alaska Brotherhood, as being laced with an occult dimension or TMI that monks should normally flee from exposing to laity. It was, overall, a good and lucid translation of a classic commentary, but… I’m a little bit “not surprised” that the translation of Vladyka’s commentary on Revelation was the one translation that appears to be Fr. Seraphim’s doing. It has certain fingerprints. And at risk of irony as someone who dipped into the beginning of the commentary and then honed in on Revelation, it might gently be pointed out that Revelation is the one book of the New Testament that is intentionally not read in Orthodox services.
Among the positive points that may be mentioned, in a text that Fr. Seraphim chose to translate and that bears the Brotherhood’s imprint, are that Revelation needs to be interpreted with extreme caution, and that responsible interpretation is layered. For instance, without any pretension of a single, exhaustive exegesis, he notes,
9:7-10 And the shapes of the locusts were like unto horses prepared unto battle; and their faces were as the faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.
This description of the monstrous locusts causes some commentators to think that these locusts are nothing else than an allegorical description of human passions. Each of such passions, when it reaches a certain limit, has all the signs of these monstrous locusts. In describing the coming day of the Lord, the holy prophet Joel describes also the appearance before it of destroyers who in part remind one of these locusts.
I suppose that by these locusts one should likely understand the evil demons who have prepared themselves for battle with us, and as signs of victory, wear crowns when we submit to them as having received an evil victory through pleasure. The hair of women [in cultures where women covered their hairs, out of modesty—CJSH] testifies of the demons’ love of pleasure and arousal to fornication; the teeth of lions indicate their hardheartedness; their tails, which are likened to those of scorpions indicate the consequences of sins, which produce the death of the soul, for sin, when it is finished, bringeth forth death (Jas 1:15). (St. Andrew, Chapter 26)
But then he goes on:
Contemporary commentators, not without a certain reasonableness, find a kinship of these locusts with airplanes and their bombing attack.
This notes a similarity with admitted caution; Fr. Seraphim’s translation earlier quotes the reference to hail, and earlier says, without such restraint, “Does this not refer to an aerial bombardment with its destructive and incendiary bombs,” and follows with “Some people see also in this frightful mounted army tanks which spurt forth fire.”
What is at issue here? It has been said, “Nothing is as dated as the future.” And the text, should future scholars wish to date it, could date this text fairly closely by what technology it sees and what it has no hint of.
There is a counterbalance to “Nothing is as dated as the future.” Things fade in. Prophecy collapses time without sharply distinguishing similar events that occur at different period, and when oca.org/saints, before the prophecies of St. Nilus, the party that posted St. Nilus’s story wrote:
Saint Nilus has left a remarkably accurate prophecy concerning the state of the Church in the mid-twentieth century, and a description of the people of that time. Among the inventions he predicted are the telephone, airplane, and submarine. He also warned that people’s minds would be clouded by carnal passions, “and dishonor and lawlessness will grow stronger.” Men would not be distinguishable from women because of their “shamelessness of dress and style of hair.” Saint Nilus lamented that Christian pastors, bishops and priests, would become vain men, and that the morals and traditions of the Church would change. Few pious and God-fearing pastors would remain, and many people would stray from the right path because no one would instruct them.
The person who assessed the text as referring to the mid-twentieth century was in fact not quoting a timeline given by St. Nilus but giving a gloss by the presumably mid-twentieth century author of his life, and St. Nilus did not in fact give any timeline or date that my historical sensitivities could recognize. I have read his prophecies, the real ones that tell what the wording of the Mark of the Beast will be, a point I have never seen on the urban legend channel. But things are fading in. The original life posted referred to the “radio,” not the “telephone.” As far as men being indistinguishable from women, we have far eclipsed the summary of the prophecy above, which has no concept of widespread sex-change attempts. As far as passions go, we now have a sewer’s worth of Internet porn. The prophecy could apply as much to scuba diving even better than submarines, but the oca.org/saints wording has not been changed. The prophecies stated that wisdom would be found that would let men speak in one place and be heard across the world, a prediction which has faded in in the radio, then also the telephone, then also the Zoom chat. What next? Who knows if haptics might make a “remote touch” that offers some ghastly and obscene parody of a mother touching her baby, remotely and from a phone? As far as the morals and tradition of the Church, contraception has transformed into being broadly seen as a legitimate option to Orthodox. Examples could easily be multiplied, but I think it would be better to recognize the singularity we live in, a singularity that is unfolding on many dimensions (the gender rainbow, the river of blood from black-on-black murders ever since “Black Lives Matter” took to the forefront (could we please reverse course and go for “All Black Lives Matter?”), a singularity following a century that with artists like Picasso radically transforming artistic conventions that a historian should regard as being like an eyeblink. Now changes are continuing to roll out, at an accelerating pace in a singularity. In a matter of weeks, models who were not half-starved began to be rolled out. Politically correct pictures of people usually did not show white people alone; they included a person of color. Now a further installment has been made: some pictures have a woman wearing Muslim hajibs, and increasingly common are wheelchairs to include people with disabilities (please note that most disabilities, including mine, do not have people using a wheelchair). And dominoes are falling: not only BLM, which seems to always and only be in reference to blacks needlessly killed by white police and by white police alone, but Islam’s surge (with atheislam in which the West accepts under an iron yoke what it spurned under a yoke that is easy and a burden that is light), the cyber-quarantine, vaccines that will be socially mandated, transgender being in truth a prominent and well-integrated addition to what was once really just mostly “LBG”, with schoolchildren being told “There’s no right or wrong age to fall in love” (one archpriest called a spade a spade and said, “Putting the P in LGBTQP+”), and so on.
(“Singularity” is intended by analogy to what the term means in physics. Gravity in physics has been compared to weighted balls moving on a level, stretched-out rubber sheet. Heavier balls stretch the fabric more than light balls, and they tend to draw each other in. They stretch the fabric, but don’t break it. A black hole is when something stretches the fabric so singularly that the fabric of space folds in on itself, and you get potential wormholes etc. The difference between regular gravity and a singularity is loosely the difference between stretching the sheet by your weight on the one hand, and on the other hand ripping a hole in it.)
Furthermore, if I may offer what may seem an overly fine distinction, I think that matching up current events to details of Revelation is best avoided, but understanding that we are in a singularity and understanding that similarity may have value.
I had conversations with an adviser who really should have known better, who asked me, in asking if I was meeting basic duty, “Do you make allowances for greater ignorance in the past?” I answered:
I don’t make allowances for greater ignorance in the past. Allowances for different ignorance in the past are more negotiable. And I would quote General Omar Bradley: “We have grasped the mystery of the atom and rejected the Sermon on the Mount.”
I don’t want to give an uncritical endorsement of the “Nature Connection” movement, as it seemed as I went through the eight shields thinking always, “This is overall good but I’m holding my nose at the spot we are in now,” and eventually “I don’t need Coyote as a totem.”
However, any serious attempt to hear out nature connection, even as literature one does not give more than a willing suspension of disbelief, is that we have lost things that were known to past generations, and that surviving hunter-gatherers have an incredible richness in sensitivity to their surroundings and layers of patterns suburbanites can miss. And the advisor, in my opinion, had read too many ancient texts, and in the original, to have legitimate innocence in seeing the difference in knowledge as ancient Aramaic texts fail to reflect the victories of the Scientific Revolution.
I might briefly comment on the singularity we are in:
Recorded history does not really date past ten thousand years. The non-Neanderthal subspecies all living humans belong to dates back to perhaps forty times that length, and our genus dates back to two or four hundred times that length. Less than one percent of all humans who have ever lived have ever seen a written/printed word, let alone mass produced technology even on par with a pencil or knife.
I might comment briefly, if perhaps only to Jerry Root and other C.S. Lewis fans, that C.S. Lewis raised an objection to standard evolution that was a form of what is called self-referential incoherence. If evolution is true, then it explains why we have good enough brains to find food, avoid being eaten, and produce offspring… but not why we would have good enough brains to put together a true theory of evolution. Knowledge of evolution is no more than a biochemical reaction as romantic love is no more than a biochemical reaction, and it reflects philosophical confusion of a major order to say it is even theoretically possible that our theory of evolution could be true. This has been answered in part with a suggestion that evolution would select for brains that could find things that were true, but if that is the case, assuming evolution is true, it is an extremely parochial elite, less than 2% of the age of civilization and less than .0001% of the time people have been around that evolution has given anyone the kind of brains that evolution selects for. In my opinion that response to an objection shows serious philosophical muddle. And, incidentally, I believe that Fr. Seraphim was right, at least as regards popular culture, that evolution is not doing the job of a scientific theory, but the job of philosophy that allows atheism to account for what over 99% of humans have ever lived have seen as the work of some form of spirit.
Now before getting back to Fr. Seraphim, let me get back to my advisor. Elsewhere in our discussion, he hypothetically mentioned ancient prophecies of “mushroom clouds” that would “flatten cities,” and benighted ancients failing to understand a reference to nuclear warfare that is neither particularly like toadstools in a forest, nor something that would make a smooth, level surface out of a city. I think I thought of, but did not mention, a suggestion that “mushroom clouds” are not the only way an ancient prophecy could describe global thermonuclear war; “And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places” (Rev 6:14) could be read as a surprisingly straightforward ancient prophetic description of conditions of nuclear war.
And there are other comparisons that could be drawn. I intentionally don’t want to belabor where tempting comparisons could be made, but the Internet and the whole locus of electronic technology could be described as fire from Heaven in “great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,” (Rev 13:13), and “With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.” (Rev. 17:5), where a basic utility, a socially mandated technology, includes an endless sewer of porn if you want it, and really at least soft porn if you try to research innocent topics on YouTube. There is more I could belabor: SecondLife fascinates the public and has been called SecondWife, with stern moralists saying, “Fornicate using your OWN genitals!” And about Babylon being thrown into the sea, I believe that it will be at some point as easy to take down any technological Babylon as start a nuclear war, and that inadvertently. Read The Damned Backswing as written in fifteen feet high blinking neon about our stack of technologies.
(Fr. Seraphim quotes, “If any man shall add unto these things, God shall add to him the plagues which are written in this book: And if any man shall take away from the words of this prophecy, God shall take away his share in the tree of life,” and the commentary underscores that Revelation ends with “a strict warning not to distort the words of the prophecy under threat of the application of the plagues that are written in this book.” I might suggest that it may be, if not exactly clear-cut wrong, at least in a gray area to add exact historical correspondences where fire and hail simply refer to aerial bombardment—or fire from Heaven (some people believe Elijah’s “fire from Heaven” as being lightning), simply as neither more nor less than the lightning-like electricity that powers electronic gadgets. There are some points of contact, but it is not clear to me that it is right to make such a simple and complete identification of one historic detail with one text in Revelation.)
(And I might briefly state that I believe the examples I gave, if there is far future history to assess this article, will be much more dated than Einstein’s simple prediction: “I know not what weapons World War III will be fought with, but World War IV will be fought with sticks and stones.” That kind of statement tells scarcely less but is far less dated.)
And I would like to state now a cardinal point:
I would be very careful about recognizing prophecies fulfilled in Revelation, but I would be much faster to observe ways in which we live within a singularity, and that is a singularity on par with what is called a singularity in modern physics when a black hole is formed.
There was a classic set of AT&T ads, dated to 1993, with the classic AT&T Death Star logo, looking like a dark vintage science fiction movie:
And on a humor newsgroup someone followed up with:
Have you ever received an automated sales pitch,
while you were still in your pajamas?
Have you ever had thousands of calls all over
the world charged to your stolen account number?
Have you ever had your paycheck deleted
by faceless intruders from across the globe?
Have you ever had an employer know more about your
whereabouts and activities than your spouse?
Have you ever been snuffed to dust by a
satellite laser while lying on the beach?
________ | | | | | YOU | | | | WILL | | | |______|
And the company that will bring this to you
There was one thing that AT&T wasn’t straightforward about: No technology is permanently exotic.
The AT&T commercial portrays a world of wonder. However, “YOU WILL” is not especially wondrous to those of us living in that dark science fiction reality. We do not wonder at electronic toll collection; we do not wonder at being able to access webpages on another continent. No technology is permanently exotic, and we can obtain momentary relief by upgrading to the newest and hottest gadget, but then, alcoholics can obtain momentary relief of the living Hell of alcoholism by getting really drunk. The short-term fix does not work in the long run, and is in fact counterproductive. As far as (anti-)social media go, we have delivered the equivalent of a tofu virtual chicken in every pot. And tofu does not just feel and taste gross; it is nutritionally an absolutely terrible surrogate for real, honest animal protein. And even the parody left out one point in retrospect: “Have you ever been drained at compulsively checking your phone at least a hundred times a day? YOU WILL, and the companies that will bring it to you include AT&✁✆✇.*T.”
A Bookshelf for Our Day
Let me give a few titles that I would strongly recommend reading, preferably in paper (kids, go ask your great-grandparents):
I’m going to open this list with a dud. I am, or at least have been, a medievalist at heart; one of my books is a take on Arthurian legend, The Sign of the Grail, although I have since done something that is overdue. I have backed away from Arthurian legend as however enchanting it may seem if you don’t know it, not being particularly edifying or profitable to explore.
It has been said that the singularity we live in now is the fruit of what developed in the Middle Ages. However, The Medieval Experience left me completely underwhelmed, and furthermore the more background knowledge I had of an area, the more hollow a failure to walk in another person’s shoes the text appeared to be.
In the last real chapter, about precursors to feminism, the author quotes a non-medievalist Ibsen in words I wish to repeat in gory detail:
HELMER: To forsake your home, your husband, and your children! And you don’t consider what the world will say.
NORA: I can pay no heed to that. I only know that I must do it.
HELMER: This is monstrous! Can you forsake your holiest duties in this way?
NORA: What do you consider my holiest duties?
HELMER: Do I need to tell you that? Your duties to your husband and your children.
NORA: I have other duties equally sacred.
HELMER: Impossible! What duties do you mean?
NORA: My duties towards myself.
HELMER: Before all else you are a wife and a mother.
NORA: That I no longer believe. I believe that before all else I am a human being, just as much as you are—or at least that I should try to become one.
It is a sign of feminism’s hegemony that at least some women, despite every effort to want a career, ask “What is wrong with me?” because after all feminist direction they have received, they still can’t dislodge a fundamental desire to get married and have kids. This last major chapter in The Medieval Experience falls squarely in the “She shall be saved from childbearing” camp, and all accounts of the good and/or improving state of women in the Middle Ages describes precursors to feminism’s desire that a woman not be a homemaker. It doesn’t just say that a woman should have other options besides being homemakers; it is that precursors to the good estate of women are always in terms of dislodging women from the role of wife and mother no matter how much women should want to be homemakers. And on this count, not a word of the book’s account of proto-feminist tendencies shows the slightest acknowledgment and respect for some women wanting to be wives and mothers.
I do not count it as a strike against this book that it takes some effort to appreciate; I am more than willing to recommend a book that will challenge its readers. But nonetheless, I see one or two major strikes against the book. Quite simply, it leads the reader to covet magic and many of its most tantalizing passages tantalize with magic from Atlantis. Furthermore, the character of Merlin is singularly riveting. One definition that has been used to describe the difference between a flat and a rounded character is, “A rounded character believably surprises the reader.” Merlin comes awfully close to delivering nothing but believable surprises. And even if Ransom sharply limits Merlin’s initiative, Merlin’s presence is a problem. And I say that as someone who bore the nickname “Merlin” in high school.
However, this book is valuable in offering a sort of literary “YOU WILL” commercials, which admittedly did not portray how we are glued to mobile devices. The heroes are a delight to read about; the villains are more of a chore to read about, and the banality of evil comes through loud and clear. Furthermore, it is a description of a singularity, and on that point it is the closest work of fiction I know to a fictionalized telling of the singularity we are in.
A couple of comments about the author of this book. First, he is an important figure in the history of English-speaking Orthodoxy and did major work rendering the Philokalia in English. Second, he is a hypocrite and an old rogue. He has blasted the Western musical tradition, which an Orthodox might legitimately do, but one friend came to visit him and found him blasting out Wagner’s opera, and that’s Wagner’s opera as in “Wagner’s opera is not as bad as it sounds.” I would also comment on how he writes.
The Rape of Man and Nature deals in caricatures and not the written equivalent of photorealism. However, this has usefulness if it is taken as caricatures and not a literal account of facts. It is a finding in psychology that people recognize someone more readily from a caricature than from a photograph, and the caricature artist’s job is to take the most striking and salient features in e.g. someone’s face, and then portray them in exaggeration that yields a striking clarity. And if Sherrard is a caricature artist in The Rape of Man and Nature, he is an excellent caricature artist.
This book really is a close “near miss,” and I would readily recommend it for people who want a little bit of a feel of what was lost in the Scientific Revolution, and of what developments contributing to our ongoing singularity lost alongside scientific and technical gains.
I’m not going to write at length about why I believe my work is relevant, but my suspicion is that this book and not the overlapping The Best of Jonathan’s Corner will be my most lasting contribution, if (of course) the Lord tarries.
“These days of final apostasy” is not a new phrase; St. John Chrysostom in fact said that the world was breaking apart and coming to an end, but while antiquity ended, the world has continued.
The world has continued, and C.S. Lewis, on the eve of World War II, famously addressed students, “Life has never been normal. Humanity has always been on a precipice,” although it may be that the Day of the Lord will come like a thief in the night because the end of the world has been so insistently predicted over the ages that no one takes the message seriously.
I think it is worth understanding to what extent we live in a singularity, and we have multiple things that could be apocalyptic events: apart from the obvious threat of global thermonuclear war in a world where each city and each major university has a hydrogen bomb aimed at it, the Internet could collapse like an increasingly brittle house of cards, and take the economy down with it. Or things could continue to change and new societal vulnerabilities could develop. The pace of change has been accelerating, and it might well continue accelerating until there is a step that is sui generis, on par with C.S. Lewis in the nonfiction fraternal twin to That Hideous Strength: The Abolition of Man, in which Lewis describes the final step in “man’s victory over nature:”
The wresting of powers from Nature is also the surrendering of things to Nature…
Man’s conquest of Nature, if the dreams of some scientific planners are realized, means the rule of a few hundreds of men over billions upon billions of men. There neither is nor can be any simple increase of power on Man’s side. Each new power won by man is a power over man as well. Each advance leaves him weaker as well as stronger. In every victory, besides being the general who triumphs, he is also the prisoner who follows the triumphal car…
Man’s conquest of Nature turns out, in the moment of its consummation, to be Nature’s conquest of Man. Every victory we seemed to win has led us, step by step, to this conclusion. All Nature’s apparent reverses have been but tactical withdrawals. We thought we were beating her back when she was luring us on. What looked to us like hands held up in surrender was really the opening of arms to enfold us for ever.
I do not know how the world will end, or whether the apocalypse will turn out to be anything like any of the possibilities I mentioned. There has already passed a moment when a nuclear power ordered a military officer to launch global thermonuclear war. That was during the Cuban missile crisis, and all of us are alive today only in the wake of a soldier who refused to obey an unconditional order. In the Sermon on the Mount, Christ says, “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?” God provided a way out of global thermonuclear war then, and he may shelter us, at least for a time, from a meltdown of the Internet. We live and die as God allows, and he may sustain us still. He may give us more to repent. Since Christ’s First Coming, his Second Coming has always been imminent, and part of what I omitted from C.S. Lewis’s passage above is a reality that has not literally been fulfilled even when That Hideous Strength‘s Pragmatometer is live in what is fed to us by the Internet:
The final stage is come when Man by eugenics, by pre-natal conditioning, and by an education and propaganda based on a perfect applied psychology, has obtained full control over himself.
It is my own opinion that “a perfect applied psychology” is by definition a pipe dream, a materialist’s explanation of spiritual phenomena such as is discussed in How to Think About Psychology: An Orthodox Look at a Secular Religion. But it is possible that Nature’s final conquest of Man as described above will come without needing all-powerful eugenics, prenatal conditioning, or a perfect applied psychology. Pipe dreams have already become real. And one world government is an increasingly real possibility on more grounds than technology.
All the same, I hope to have shed some light in the process, and introduced a useful distinction between donning X-Ray goggles that let you infallibly identify historic details cryptically referred to by the details of Revelation, and recognizing and understanding that we live in a singularity very different from that of over 99.9% of humans who have ever lived.
Bravo: I’m not sure there is a difference between a soliloquy and a rant. Needing to get something off one’s chest is not so much an exchange of information as a medicinal purge that provides relief. Maybe like the lancing of some festering boil.
However, let’s not hope that anybody anywhere ever changes their opinion of political figures because they have heard the rant, they may however change their opinion of the ranter.
Myself and other Trump supporters find ourselves in a dark place after the election but one thing we have learned is that talking about him with non supporters is futile as we automatically write each other off as lacking in intelligence and understanding.
The only question I ask myself is ”do I care if the person I engage with continues as a friend”
From the bible I have learned that a few words can start a forest fire that cannot be controlled.
So if a relationship is worth being preserved, do not engage, do not even send clues about your opinion. The temperature is too high. It could be costly in every sense of that word.
If a continued friendship is not important then a polite rant might may serve as a relief valve, for simply medicinal purpose of course.
In that vein there are several old friends that I have contentedly let go their own way and I’m sure they feel the same.
It’s all a great shame and sad when expressing your personal opinions is an act of war.
I will certainly not however, engage in church or anywhere important.
I’m not even an American but I can see that what might be considered as the greatest and most influential nation on earth is divided so dangerously with the fault lines running through all aspects of society including the family structure.
Alpha: Thank you for information about how my post will be received.
I do not think it is a rant that G.K. Chesterton said in his “A Defense of Patriotism,”
‘My country, right or wrong,’ is a thing that no patriot would think of saying. It is like saying, ‘My mother, drunk or sober.’
The question of whether Donald Trump would knowingly incite violence to reverse an election against him is a question of this magnitude. It has been said that violence is in the U.S. political constitution (https://www.firstthings.com/web-exclusives/2021/01/americas-history-of-political-violence). I retweeted a tweet saying “This is the worst thing that happened in U.S. history unless you’ve read a book on U.S. political history.” Nonetheless, I see a difference between “Donald Trump, assuming he follows American political tradition of recognizing an election went against him,” and “Donald Trump, with or without civil war.”
However, I would see Confucius’s “It is useless to take counsel with those who follow a different Tao” as applying not only to “Against Donald Trump by any means necessary,” but people who will not accept that a Trump supporter says he has gone too far.
It is consonant with the verdict of history to say that the United States lost the nineteenth century civil war.
I expect that the verdict of history will be that the world lost this civil war…
It is a matter of historical fact that General Lee ceased hostilities first, and today all the states that seceded are legally part of the United States.
But talking about who won that war is a bit like talking about who won the earthquake in Lisbon that shook the Enlightenment.
Bravo: Hi again Alpha,
In calling your comments a rant I in no way meant to imply that what you said was without a thoughtful basis. However , in this day and age the stakes are much higher and with social media, opinions burn much brighter and are more widespread.
Being retired and largely independent of external pressures I am free to express whatever ideas I have. They can’t take my job away.
There is however something that needs to be addressed .The thought that corruption is alive and well at the highest levels of American society is no longer confined to some isolated extremists hiding in the mountains of Montana.
I realize that violence is an historical building block of the American experience but, the only reason that the country overcomes this violence is the belief that the democratic process is solid and largely without corruption.
Approximately half the country however, now has doubts that the democratic exercise is healthy and at the same time the judicial process is viewed with similar suspicion.
The overly technical, clumsy and drawn out voting procedures leave so many thinking, if we don’t have fair elections, what do we have? The answer is obvious.
I know that for constitutional reasons the USA population is armed to the teeth but it also may reveal that the population has always had a general distrust of it’s own institutions.
As a Canadian we have much to be concerned about in our own political process but the suggestion of widespread fraud never comes up.
But we are though so dependant on the USA for many things , democracy being number one and if you stumble and there is widespread distrust of your institutions all democracies are at risk.
The social media is of course a catalyst for all manner of social change. Some good some very scary.
Of course many of us outside your country love you and wish you well not just for your sakes but most importantly for ours.
Alpha: I agree with most of this, and am concerned about a downward spiral. Republicans and Democrats alike are contributing in large amounts.
Charlie: Good morning.
We conservatives have been struggling with an imperfect vessel of our faith, to say the least, in Trump. One common meme was that he used the same playbook they wrote to take down American culture against them. (Rules for Radicals, dedicated to Lucifer by the author Saul Alinsky, who was also a mentor of Hillary Clinton). This comes down to the game theory of the Iterated Prisoner’s Dilemma. The way to get someone who has been hitting you for five decades to stop hitting you is to hit them back in the same way, every time, until hitting you no longer benefits them. It was cathartic to see the weapons they forged against us turned back on them. It had a certain scriptural precedent in that Hammon in the book of Ester is hung on the gallows he prepares for the Jews. Or Gideon blowing trumpets outside an enemy camp and all the armies within the camp killing each other in confusion.
They certainly have insanely low expectations of their own morality, and embody Borderline Personality Disorder. Add to that the origins of these policies in people wanting to bring down the country and destroy it (Frankfort School, etc), coupled with globalist feudal concepts like the so-called “Great Reset”, and you can see our concerns. We’ve seen this play before where some Germanic deadbeat rants some grand plan for humanity (Karl Marx, Adolph Hitler, or now Klaus Schwab of the World Economic Forum) and next thing you know, we are being marched off to death camps for disagreeing. Or getting our communications channels shut down, or possibly getting our online assets frozen. In each case, we are called conspiracy theorists for reading the books where they lay out their plans in their own words.
But that’s all politics. What about faith?
I keep coming back to this verse…. “Do not repay evil with evil, but overcome evil with good.”
I suspect if we ever see another conservative leader in this nation, it will have to be someone who isolates the ideologies rather than the individuals, as Trump did following the Alinsky rules. It may also be the only way we survive this whole purge or open any communications whatsoever outside this wall. If communicating with relatives, don’t attack the relatives. Attack the ideas if you must, but present better ones in full light and let them either come to the light or run from it. They will tend to internalize and regard as “in group” people like Pelosi, who endorsed the Jim Jones cult prior to the mass suicide back when they were still in California. Jones seems to be the role model of big tech, in terms of isolating their membership and only feeding them one story, constantly, at high volume. Any attempt to question the leader or exit the compound is met with harsh threats and condemnation, just as it was with Jonestown. This won’t end well. It may involve a Pygmalian Effect of separating the person and your expectations of them from their actions and opinions, in hope of drawing them to their better angels, in a positive feedback loop. One of my best friends is a leftist atheist, who was hardcore Michael Moore and Bush Derangement Syndrome two decades ago, who now is a Trump supporter who loves Jordan Peterson. Baby steps, I guess, but certainly unexpected. I’ve always loved her dearly, accepted her confessions of past crazy things, and treated her soul like a treasure. And shockingly, she’s felt the same towards me. That should be what America is all about. It once was. For us, it still is.
Scripture makes it clear we are to present the light and let them either come or go when they see it. We should of course pray first, during, and after for the seeds to fall on good soil. But the sower isn’t responsible for improving the soil. Only scattering the seed. We shouldn’t do things, either in culture or in our own hearts and souls, that make our own soil more stony. We can cancel out of institutions that hate us. The converse of “don’t bite the hand that feeds you” is “don’t feed the mouths that bite you”. Some seeds may take time to grow, so we maintain kindness in those situations. We overcome evil with good, as we were told.
I’m feeling deeply called to re-read the New Testament to see how the church did last time a tiny group of eleven people got cut off by a global government who wanted them all dead. A big part of that was that the disciples were the only light in a world that had gotten very, very, very dark. In such a world, not everyone is blind, but all eyes are equally useless until someone comes into the caves with a lantern lifted up to get their attention and held low to show the path. That may involve shaking the dust from our clothes as we exit Facebook groups or what not. It’s been bitterly disappointing seeing people I once regarded as mentors or at least role models go full Herodian.
Tomorrow can be as dark as it dang well please, because we don’t live there yet. Each day has enough trouble of its own, as Jesus said. As a pastor once said, there is as much darkness a foot ahead of God as there is a mile behind. Prepare for what may come, but focus on the wisdom God gives you in what to do each day. The days ahead will separate wheat from chaff, so grow your wheat and starve your chaff while you still have roots to draw from and sunlight to grow in. Night is coming, when no man can work.
I also come back to a few other verses. Matthew 10:16 “I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves.” Do not neglect feeding your innocence, the starving of your guilt, nor observing with wisdom the things around you.
2 Chronicles 7:14 “if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.”
Alpha: Thank you. I disagree with you on many points, but I appreciate your taking the time and effort to seriously address the question.
One thing I might mention is a sort of “ethnocentric compliment” to the GOP. I haven’t pressed points against the left as much as the right, and it’s not because I think the left is better than the right (I am expecting disaster to unfold further with where Trump has placed the left, and we’re due to have a president Assume Emergency Powers), but because post-Truth Republican politics represent a greater failure to live up to conservative principles than post-Truth liberals politics fail to live up to liberal principles (unless you want to go along the same lines as Chesterton did in saying, “As much as I ever did, more than I ever did, I believe in Liberalism. But there was a rosy time of innocence when I believed in Liberals.” or Fr. [Richard John] Neuhaus in saying that insofar as extending the franchise is bedrock to liberalism, the pro-life position is “in fact the liberal one”).
I’m also reading the New Testament and trying to focus my gaze on the Christ who is Truth.
One other thought: Kallistos Ware, in The Orthodox Church (the standard English-language introduction to the Orthodox Church) comments briefly that the position of Christians today as being perhaps more like the Early Church than anything else. (The book is a must-read for certain audiences, but I am not offering it as directly how one ought to handle the things we have been discussing.)
Orthodoxy is not really involved in reconstructing the Early Church, but you might take a cue from oca.org/saints, with different saints’ lives each day of the year and Early Christian martyrs as one type of regularly recurring figure.
Our role might not be to bring out a situation where we would be citizens of the Christian, Byzantine Empire where the society was Christian, but to be sacrifices who, like the Early Church, shone the light of one candle rather than curse the darkness (and, eventually, triumphed over the Empire that wanted them dead).
When the Roman persecutions ended, one saint complained that easy living robs the Church of her saints.
Monasticism, called “white martyrdom” where what you would ordinarily call martyrdom is called “red martyrdom,” is essentially a surrogate for in peaceful times how you can obtain the spiritual profit known in the Early Church, persecuted in the Roman Empire.
Delta: Hi all
I have been following the correspondence with interest, although not being in North America some of the allusions pass me by!
What worries me is not so much the politics as the situation. Whatever their views, when large social media companies can disenfranchise bits of the population, life is getting dangerous. When some of those disenfranchised then set up their own platform, only to have it closed by a large retailer (Amazon), then I am really worried! At that point government has become irrelevant and it doesn’t matter much who is “in power”, because they are not.
Bravo: Yes Delta,
We are entering uncharted territory. It is no joke when power is vested in totally unelected corporate entities and the government sees them as allies rather than the “robber barons“ of yesteryear.
On social media we should be very wary . How many people could be losing jobs, or more, because of incorrect positions on Facebook?
We are rapidly approaching the same system already in effect in China and elsewhere , where citizens obtain scores based on evaluation through social networks.
This system of public exposure and correction is already playing a part in a small local network used in our municipality.
We cannot even be sure that this forum will always be free and available.
Social media has put the excesses of the Middle Ages on steroids.
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.
It’s been some time that Twitter has had people seeing that at least some strains of conservative tweets (regarding LGBTQ+) were artificially censored from showing up from trending on Twitter.
Do We Have Rights? applies here. It may be helpful to see that what we have been deprived of has never been our right to begin with.
Meanwhile, in what truly counts, all of us have God’s ear, and his Providence.
To go to literal ancient history, I would like to look at economic policy under two emperors who persecuted Christians.
Decius created short-term convenience by devaluing the currency; in the ancient world, the value of (coin) currency was precious metal content, and he took in coins that were a third silver and paid out coins that were just dipped in silver.
Diocletian faced spiralling inflation, and (the one point where I remember the text expressing astonishment that an emperor thought something would work) assumed that inflation was just due to merchant greed, and placed signs by marketplaces announcing maximum prices and forbidding merchants on pain of death from charging more. Unfortunately for everyone, these prices were below cost for merchants, and legal merchants stopped selling things… which ended up driving prices even higher.
Now to more recent history in Wheaton, one move that was taken to curb Wheaton going liberal was to require professors to sign a Statement of Faith that said, among other things, that Adam and Eve were created from earth and not from hominids. I remember speaking with one psychology professor who interviewed with Wheaton and said she didn’t really believe that Adam and Eve were not made from hominids. She met with an answer of, “None of us really believe that,” and she responded with an astonished, “Then don’t sign it!”
The intent in the move was to curb liberalizing movements by selecting for people such as Wheaton attracts who believe in literal creation of humans not from any other life form but straight from earth. Unfortunately, such people exist but they are few and far between. The actual effect was to select for people such as Wheaton attracts who would perhaps openly cross their fingers in signing a major commitment to belief, which may have accelerated feminism’s becoming dominant at Wheaton.
I think, rightly or wrongly, that some of Donald Trump’s actions may accelerate things which have a nasty backswing. And that maybe going tit-for-tat won’t solve the problem.
I’m not sure my last email was constructive.
I would like to give a link to the Sermon on the Mount, which is if anything the Constitution of the Kingdom of Heaven:
I’m returning to the Gospel after an overdose in current events.
I was winding down for sleep when I had something come to mind. I am usually wary when I meet surprising cultural finds that alter the plain sense of a Biblical text significantly, but I post from Blessed Are the Peacemakers, the oldest work on my site:
Jesus said “If someone strikes you on the right cheek, turn to him the other also.” (Matt. 5:39) This is not a command to act as if you have no rights and passively let yourself be regarded as subhuman, but rather an insistence on the fact that you do have rights. In the society of that time, a slap on the cheek was not intended as a physical injury but rather as an insult, putting an inferior back in his or her place. The strength of that insult depended greatly upon which hand dealt it: as the left hand was seen as unclean, a slap with the left hand was the insult far greater than one dealt with the right hand. This was reflected in the legal penalties for an inappropriate slap: the penalty for slapping a peer with your left hand was a fine one hundred times the penalty for slapping a peer with your right hand; the penalty for slapping a better with your right hand was a fine while the penalty for slapping a better with your left hand was death. The people Jesus was speaking to most directly were, by and large, slaves and the downtrodden. A slap on the right cheek was dealt with the left hand. To turn the other cheek would leave the master with two options. The first would be to slap the slave again, but this time with the right hand (therefore declaring the slave a peer). The second would be not to slap the slave again (therefore effectively rescinding the first slap). Now, such impudence and sauciness would often tend to bring punishment, but it none the less says “Hey, I’m a human. I have rights. You can’t treat me like this.” It is not an action without suffering for oneself, nor does it inflict suffering on the “enemy”: but it does say and do something in a powerful way.
“Go the extra mile” was commanded in reference to compulsion to carry a soldier’ pack (same term in some language as would be used for military conscription), on Rome’s decisively good roads, with mile markers (in more or less the same sense as some countries have mile markers today).
A Roman soldier could conscript civilians to carry his pack for one mile but not more, and he faced stiff punishment if he required someone to carry his pack for more than a mile. The expected civilian behavior would be to carry an onerous pack until the next mile and then get away from it as quickly as possible. An entirely unexpected behavior would be to carry the soldier’s pack for one mile, and then keep on walking to try to carry it to two miles.
As Orthodox now, I have accepted communion with warrior-saints like St. George and St. Mercurius, and people who did not raise a finger in self-defense, like St. Boris and St. Gleb. Meaning that I do not get to pick and choose who is pleasing to God. I also have dropped my assumption that we have rights.
I’m wondering, though, if there might be some pearls in the sand in Blessed Are the Peacemakers. Christ was, at least on the account I mentioned (which I heard in a pacifist church), giving an effective and unexpected outline of resistance to be used by the poor and downtrodden. Some people have said they liked the article, and one veteran I asked for feedback on it said that there are precious few articulations of a pacifist position (and I did specifically engage soldiers for feedback). It’s fairly easy to find an articulation of just war; explaining how pacifism could make sense is not so easily found.
The emperor Valens, mercilessly sending into exile any bishop who displeased him, and having implanted Arianism into other Asia Minor provinces, suddenly appeared in Cappadocia for this same purpose. He sent the prefect Modestus to Saint Basil. He began to threaten the saint with the confiscation of his property, banishment, beatings, and even death.
Saint Basil said, “If you take away my possessions, you will not enrich yourself, nor will you make me a pauper. You have no need of my old worn-out clothing, nor of my few books, of which the entirety of my wealth is comprised. Exile means nothing to me, since I am bound to no particular place. This place in which I now dwell is not mine, and any place you send me shall be mine. Better to say: every place is God’s. Where would I be neither a stranger and sojourner (Ps. 38/39:13)? Who can torture me? I am so weak, that the very first blow would render me insensible. Death would be a kindness to me, for it will bring me all the sooner to God, for Whom I live and labor, and to Whom I hasten.”
The official was stunned by his answer. “No one has ever spoken so audaciously to me,” he said.
“Perhaps,” the saint remarked, “that is because you’ve never spoken to a bishop before. In all else we are meek, the most humble of all. But when it concerns God, and people rise up against Him, then we, counting everything else as naught, look to Him alone. Then fire, sword, wild beasts and iron rods that rend the body, serve to fill us with joy, rather than fear.”
Reporting to Valens that Saint Basil was not to be intimidated, Modestus said, “Emperor, we stand defeated by a leader of the Church.” Basil the Great again showed firmness before the emperor and his retinue and made such a strong impression on Valens that the emperor dared not give in to the Arians demanding Basil’s exile.
(to Bravo:) I really appreciate how you have spoken about the U.S.
I know that Canadians can get weary of being regarded like the fifty-first state, and one Canadian roommate compared the relationship between our countries as “a mouse in bed with an elephant: the elephant does not know if the mouse is there, but if it rolls over, the mouse is squashed.”
If I had lived in the days of Whigs and Tories among the colonies, I might have fled to Canada.
Bravo: Growing up in war torn England and walking the graveyards of dead Americans gave me an appreciation for the “Yanks”. Also living within walking distance of the border and having spent considerable amount of time in the States gave me a genuine affinity for Americans and their zest for life and freedom.
Canada is also a great but somewhat different country, however to use another analogy of our relationship.
”Living in Canada is like living above an apartment one where they are having a rowdy but fun party.” Maybe you could turn it down a touch.