Archive for ‘goodness & kings’

December 9, 2017

invincible struggler

She who hath put on thee, our Christ and God, keepeth her head bowed to thee, along with us. Do thou preserve her as an invincible struggler so as to endure those who bring vain hostility to bear against both her and us; and do thou show forth all as victors unto the end through thine incorruptible crown.

From the baptism service for my infant daughter (part of the “Third Prayer of Ablution” near the end in a service book for the Antiochian jurisdiction of the Orthodox Church).

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December 3, 2017

nothing surely can more impress upon a man the transitory nature of possession than his succeeding to an ancient property

The house as well as the family was of some antiquity…. It contained a fine library, whose growth began before the invention of printing, and had continued to my own time, greatly influenced, of course, by changes of taste and pursuit. Nothing surely can more impress upon a man the transitory nature of possession than his succeeding to an ancient property.

From Lilith: A Romance by George MacDonald.

December 3, 2017

you know nothing about whereness

“You know nothing about whereness. The only way to come to know where you are is to begin to make yourself at home.”

“How am I to begin that where everything is so strange?”

“By doing something.”

From Lilith: A Romance by George MacDonald.

October 29, 2017

the giant laughter of Christian men that roars through a thousand tales

Then Alfred laughed out suddenly,
Like thunder in the spring,
Till shook aloud the lintel-beams,
And the squirrels stirred in dusty dreams,
And the startled birds went up in streams,
For the laughter of the King.

And the beasts of the earth and the birds looked down,
In a wild solemnity,
On a stranger sight than a sylph or elf,
On one man laughing at himself
Under the greenwood tree–

The giant laughter of Christian men
That roars through a thousand tales,
Where greed is an ape and pride is an ass,
And Jack’s away with his master’s lass,
And the miser is banged with all his brass,
The farmer with all his flails;

Tales that tumble and tales that trick,
Yet end not all in scorning–
Of kings and clowns in a merry plight,
And the clock gone wrong and the world gone right,
That the mummers sing upon Christmas night
And Christmas Day in the morning.

“Now here is a good warrant,”
Cried Alfred, “by my sword;
For he that is struck for an ill servant
Should be a kind lord.

“He that has been a servant
Knows more than priests and kings,
But he that has been an ill servant,
He knows all earthly things.

“Pride flings frail palaces at the sky,
As a man flings up sand,
But the firm feet of humility
Take hold of heavy land.

“Pride juggles with her toppling towers,
They strike the sun and cease,
But the firm feet of humility
They grip the ground like trees.”

From “The Ballad of the White Horse” by
G.K. Chesterton.

June 21, 2017

the ultimate mystery of evil must also be a personal one

Of Water and the Spirit: A Liturgical Study of Baptism by Alexander Schmemann.

It is not our purpose to outline, even superficially, the Orthodox teaching concerning the Devil. In fact, the Church has never formulated it systematically, in the form of a clear and concise “doctrine.” What is of paramount importance for us, however, is that the Church has always had the experience of the demonic, has always, in plain words, known the Devil. If this direct knowledge has not resulted in a neat and orderly doctrine, it is because of the difficulty, if not impossibility, rationally to define the irrational. And the demonic and, more generally, evil are precisely the reality of the irrational. Some theologians and philosophers, in an attempt to explain and thus to “rationalize” the experience and the existence of evil, explained it as an absence: the absence of good. They compared it, for example, to darkness, which is nothing but the absence of light and which is dispelled when light appears. This theory was subsequently adopted by deists and humanists of all shades and still constitutes an integral part of our modern worldview. Here the remedy against all evil is always seen in “enlightenment” and “education.” For example: explain to teenagers the mechanics of sex, remove the “mystery” and the “taboos,” and they will use it rationally, i.e. well. Multiply the number of schools and man, who is naturally good, will ipso facto live and behave rationally, i.e. well.

Such however is certainly not the understanding of evil in the Bible and in the experience of the Church. Here evil is most emphatically not a mere absence. It is precisely in presence: the presence of something dark, irrational and very real, although the origin of that presence may not be clear and immediately understandable. Thus hatred is not a simple absence of love; it is the presence of a dark power which can indeed be extremely active, clever and even creative. And it is certainly not a result of ignorance. We may know and hate. The more some men knew Christ, saw His light and His goodness, the more they hated Him. This experience of evil as irrational power, as something which truly takes possession of us and directs our acts, has always been the experience of the Church and the experience also of all those who try, be it only a little, to “better” themselves, to oppose “nature” in themselves, to ascend to a more spiritual life.

Our first affirmation then is that there exists a demonic reality: evil as a dark power, as presence and not only absence. But we may go further. For just as there can be no love outside the “lover,” i.e. a person that loves, there can be no hatred outside the “hater,” i.e. a person that hates. And if the ultimate mystery of “goodness” lies in the person, the ultimate mystery of evil must also be a personal one. Behind the dark and irrational presence of evil there must be a person or persons. There must exist a personal world of those who have chosen to hate God, to hate light, to be against. Who are these persons? When, how, and why have they chosen to be against God? To these questions the Church gives no precise answers. The deeper the reality, the less it is presentable in formulas and propositions. Thus the answer is veiled in symbols and images, which tell of an initial rebellion against God within the spiritual world created by God, among angels led into that rebellion by pride. The origin of evil is viewed here not as ignorance and imperfection but, on the contrary, as knowledge and a degree of perfection which makes the temptation of pride possible. Whoever he is, the “Devil” is among the very first and the best creatures of God. He is, so to speak, perfect enough, wise enough, powerful enough, one can almost say divine enough, to know God and not to surrender to Him—to know Him and yet to opt against Him, to desire freedom from Him. But since this freedom is impossible in the love and light which always lead to God and to a free surrender to Him, it must of necessity be fulfilled in negation, hatred and rebellion.

These are, of course, poor words, almost totally inadequate to the horrifying mystery they are trying to express. For we know nothing about that initial catastrophe in the spiritual world—about that hatred against God ignited by pride and that bringing into existence of a strange and evil reality not willed, not created by God. Or rather, we know about it only through our own experience of that reality, through our own experience of evil. This experience indeed is always an experience of fall: of something precious and perfect deviated from and betraying its own nature, of the utterly unnatural character of that fall which yet became an integral and “natural” part of our nature. And when we contemplate evil in ourselves and outside ourselves in the world, how incredibly cheap and superficial appear all rational explanations, all “reductions” of evil to neat and rational theories. If there is one thing we learn from spiritual experience, it is that evil is not to be “explained” but faced and fought. This is the way God dealt with evil. He did not explain it. He sent His Only-Begotten Son to be crucified by all the powers of evil so as to destroy them by His love, faith and obedience.

This then is the way we must also follow. On this way we inescapably meet the Devil at the very moment we make the decision to follow Christ.

December 29, 2016

they were not going to waste anything they possessed between them

From “Watership Down” (chapter 18) in Watership Down: A Novel by Richard Adams:

Since leaving the warren of the snares they had become warier, shrewder, a tenacious band who understood each other and worked together. There was no more quarreling. The truth about the warren had been a grim shock. They had come closer together, relying on and valuing each other’s capacities. They knew now that it was on these and on nothing else that theirs lives depended, and they were not going to waste anything they possessed between them.

December 29, 2016

as though they felt the propriety of paying respect to the adversary who has put up so good a fight

From “The Raid” (chapter 25) in Watership Down: A Novel by Richard Adams:

When several creatures—men or animals—have worked together to overcome something offering resistance and have at last succeeded, there follows often a pause—as though they felt the propriety of paying respect to the adversary who has put up so good a fight. The great tree falls, splitting, cracking, rushing down in leaves to the final, shuddering blow along the ground. Then the foresters are silent, and do not at once sit down. After hours, the deep snowdrift has been cleared and the lorry is ready to take the men home out of the cold. But they stand a while, leaning on their spades and only nodding unsmilingly as the car-drivers go through, waving their thanks.

December 17, 2016

they must answer in a manner more gentle and more proper to discussion

To quote Plato’s Socrates (Meno, 75d):

If my questioner was one of those clever and disputatious debaters, I would say to him: “I have given my answer: if it is wrong, it is your job to refute it.” But if they are friends as you and I are, and want to discuss with each other, they must answer in a manner more gentle and more proper to discussion.

November 29, 2016

of house-elves and children’s tales, of love, loyalty, and innocence

Dumbledore in book seven (J.K. Rowling):

That which Voldemort does not value, he takes no trouble to comprehend. Of house-elves and children’s tales, of love, loyalty, and innocence, Voldemort knows and understands nothing. Nothing. That they all have a power beyond his own, a power beyond the reach of any magic, is a truth he has never grasped.

September 30, 2016

we shall not cease from being deified

For if he has brought to completion his mystical work of becoming human, having become like us in every way save without sin (cf Heb 4: 15), and even descended into the lower regions of the earth where the tyranny of sin compelled humanity, then God will also completely fulfill the goal of his mystical work of deifying humanity in every respect, of course, short of an identity of essence with God; and he will assimilate humanity to himself and elevate us to a position above all the heavens. It is to this exalted position that the natural magnitude of God’s grace summons lowly humanity, out of a goodness that is infinite. The great Apostle is mystically teaching us about this when he says that in the ages to come the immeasurable riches of his goodness will be shown to us (Eph 2: 7).

We too should therefore divide the “ages” conceptually, and distinguish between those intended for the mystery of the divine incarnation and those intended for the grace of human deification, and we shall discover that the former have already reached their proper end while the latter have not yet arrived. In short, the former have to do with God’s descent to human beings, while the latter have to do with humanity’s ascent to God.

…Existing here and now, we arrive at the end of the ages as active agents and reach the end of the exertion of our power and activity. But in the ages to come we shall undergo by grace the transformation unto deification and no longer be active but passive; and for this reason we shall not cease from being deified.

From “Ad Thalassium, On Jesus Christ and the End of the Ages” by Maximus the Confessor.

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