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Agape

Pilgrim 2 001

“Active love is labor and fortitude, and for some people too, perhaps, a complete science.  But I predict that just when you see with horror that in spite of all your efforts you are getting farther from your goal instead of nearer to it – at that very moment I predict that you will reach it and behold clearly the miraculous power of the Lord who has been all the time loving and mysteriously guiding you … “

                         — Fyodor Dostoevsky, The Brothers Karamazov

 

* * * * * * * * * *

 

We seem to have reached a place where “love” and “hate” can be defined largely in terms of political alignments.  A “loving” or “compassionate” person is one who votes for the right candidates or supports the correct social measures.  Those who don’t follow suit are instantly labeled “haters.”

Real love isn’t that simple.  To see this, we have only to remind ourselves that love is available in several varieties, some of which come easily to the average person while others don’t.[i]  Take sexual desire or romantic love (Greek eros).  This kind of love requires relatively little effort on the part of the lover:  you just “fall into” it.  Something similar can be said with respect to familial affection or loyalty (storge), a love as natural to the human condition and as needful for survival as the desire for food or drink.  Then there’s friendship (philia), the heart-felt bond that develops between close companions who happen to have compatible temperaments and share common values, interests, desires, goals, and aspirations.  It’s a wonderful thing, but there’s nothing particularly challenging about it.

All of these loves are important to the Pilgrim, for all are essential to his basic humanity.  But there is yet another kind of love which is unique to his calling, and even for him it is not attainable apart from pain and struggle.  The kosmos regards it as a crazy, counter-intuitive, nonsensical sort of love.  In contrast to the other three varieties, it might almost be described as unnatural.  The New Testament calls it agape.

The difference between agape and the other loves is revealed most clearly in Christ’s command to “love (Gr. agapate) your enemies.”  Enemy-love is pure agapeagape shorn of outward trappings and purified of foreign admixtures.  The human heart does not gravitate in this direction of its own accord.  On the contrary, this kind of love requires work.  It goes against the grain.  It entails choice, action, discipline, and self-denial.  It might, in fact, be characterized as a type of repentance.  Unlike the social and political “love” which centers in slogans, expresses itself in fund-raisers, and attaches itself primarily to nameless, faceless, impersonal abstractions – like “the needy,” “the hungry,” or “the disenfranchised” – agape focuses on real flesh-and-blood individuals.  People you and I actually know.  And that’s uncomfortable.

In his landmark novel The Brothers Karamazov Fyodor Dostoevsky introduces readers to a medical doctor who is intimately familiar with the struggle of agape.  In a moment of painful honesty, this physician reveals his inner hypocrisy to Father Zossima, the Russian monk.  “In my dreams,” he says, “I have often come to making enthusiastic schemes for the service of humanity … and yet I am incapable of living in the same room with anyone for two days together, as I know by experience … In twenty-four hours I begin to hate the best of men:  one because he’s too long over his dinner; another because he has a cold and keeps on blowing his nose.  I become hostile to people the moment they come close to me …”

If you can relate to this confession, you will understand what the challenge of agape is all about.  It’s a matter of abandoning mere platitudes about “universal brotherhood” and somehow getting past the feelings of aversion and disgust that divide you from your domineering husband, your opinionated brother-in-law, your micro-managing boss, your nagging aunt, the nerd in the next cubicle, or the obnoxious next-door neighbor.  This is where the rubber really meets the road.  Because if you can’t love them, there isn’t much point in talking about “service to humanity.”

How can this possibly happen?  In Dostoevsky’s narrative, it’s Father Zossima who provides the answer:  only by means of a miracle.  In the final analysis, it’s the petty barriers between people that constitute the greatest difficulty, and getting over those barriers requires an infusion of supra-natural love – a love that comes from above.

This agape love can’t be turned on with the flick of a switch or trumped up by sheer grit and determination.  It has to grow and flow of its own accord as the Pilgrim stays connected to his Power Source.  It’s like the seed that sprouts in the night without the gardener’s knowledge.  The key is to plant it in good ground and then stand back and let it grow.

And it will – not by you or your own efforts, but because of the One who made you a Pilgrim in the first place.  “Faithful is He who calls you, and He will do it.”

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[i] See C. S. Lewis, The Four Loves.

The Firebird XIV

On the cliff 001

XIV

Once more I looked out over the sea to the horizon.  The black speck was no longer visible, though the red star had increased in magnitude and brilliance.  At my feet gray mists curled in the darkness and the surf boiled and churned over the hidden reefs.  Suddenly the wind shifted round to the northeast, bringing with it great black clouds that blotted out the star and the ruddy glow of the approaching sunrise.  It began to rain.

“Ah!” I exclaimed with a shiver, “how cold it has become!”  But when I turned to address the three ladies they were nowhere to be seen.

I pulled the cloak closer around my shoulders and covered my head with the hood.  Then I picked up the lamp and the basket of apples.  Gazing at them, I suddenly recalled that these very items had been among the gifts I had seen in the sack through my window.  To be sure, they represented only a small portion of the bag’s contents, and yet I was no longer separated from them by the glass.  On the contrary, I held them in my own hands!  And who could tell what benefits they might bring me?

“Surely this is a sign,” I thought.  “Surely he is telling me that I must not stop.  He is asking me to keep on following him!”

The rain was coming down hard, driving before a chill wind that went howling past my ear before plunging headlong down the sheer glassy cliff.

“But where do I go from here?” I cried out in the face of the storm.  “How can I follow when nothing lies before me but a dark abyss?  What must I do?”

In answer, the familiar voice at my ear spoke once again.  It was very soft and still now in the midst of the wind and rain.  It said, “Throw yourself into the sea.”

I turned my head.  There on my shoulder sat the small gray bird with eyes of burning blue.

“Throw myself into the sea?” I shouted in disbelief.

At this moment there was neither fire nor warming glow in my wounded heart.  As in my dream, it was as if everything had gone cold and empty inside me.  The storm grew violent and the rain froze into cruel sleet and hail.  The darkness was thick and palpable.

“Yes,” said the still, small voice.  “Throw yourself into the sea.”

“What can you possibly mean?” I protested.  “How can I do such a thing?”

“You must trust me,” he replied.

“Trust you!” I wailed.  “And cast myself down into that darkness?  That would be suicide!  I can’t even see my hand in front of my face!  A leap like that is not trust!  It’s plain stupidity!”

“It is no leap at all,” he gently countered.  “It’s simply the next step.  You asked me what to do and I have told you.  I told you before that your only concern is to take one step and then another.  One step at a time.  Nothing more.  And step by step I have brought you to this place – this ridge, this cliff, this boiling ocean, this dark storm, this particular moment, unique among all others.  This, for you, is the kairos.  Where will you go now if you refuse to follow my instructions?  This is the next step, I tell you.  That is all.  Throw yourself into the sea.”

I could not believe what I was hearing.  I did not want to believe it.  I spun around, intending to turn back.  But when I saw the twinkling of the lights in the valley below and realized that all those hundreds and thousands of Watchers had their eyes fixed upon me, I hesitated.  It was a good thing I did.

I could see now very clearly that there was no way back.  The level crest of the mountain on which I stood was no more than six feet wide, and the drop on the side of the valley was even steeper and sharper than that which fell into the sea.  The way was closed and my guides had departed.  I stood motionless and horrified on the ridge as if at the top of a wall between two worlds.

I turned and spoke to the bird on my shoulder.

“Please,” I said, “all I want to do is go back home!  Back to my room, my window, my candle, and all the other familiar things that I know so well.  Christmas morning is coming as it has come so many times before, and I am afraid of missing it.  Please take me home!”

The bird blinked his blue eyes.  The tiny red flames were flickering in their depths.

“Christmas morning comes indeed,” he said.  “It comes as it has never come before. And you will certainly miss it if you do not do as I say.  Throw yourself into the sea.”

* * * * * * * * * *

Salt River Roarer

Mike Fink Trump 001

“I’m a Salt River roarer!  I’m a ring-tailed squealer!  I’m a reg’lar screamer from the ol’ Massassip’!  WHOOP!  I’m the very infant that refused his milk before its eyes were open, and called out for a bottle of old Rye!  I love the women an’ I’m chockful o’ fight!  I’m half wild horse and half cock-eyed alligator and the rest o’ me is crooked snags an’ red-hot snappin’ turtle.  I can hit like fourth-proof lightnin’ an’ every lick I make in the woods lets in an acre o’ sunshine.  I can out-run, out-jump, out-shoot, out-brag, out-drink, an’ out-fight, rough-an’-tumble, no holts barred, ary man on both sides the river from Pittsburgh to New Orleans an’ back agin to St. Louiee.  Come on you flatters, you bargers, you milk-white mechanics, an’ see how tough I am to chaw!  I ain’t had a fight for two days an’ I’m spilein’ for exercise.  Cock-a-doodle-do!”   

— From Mike Fink, King of Mississippi Keelboatmen, by Walter Blair and Franklin J. Meine, pp. 105-106.  Copy 1933 by Henry Holt & Company, Inc.  New York.

The Firebird XIII

Three Ladies 001

XIII

Far out to sea a small black speck was moving against the glow on the horizon. “The eight-legged horse!” I said to myself, and my heart leapt at the idea. Above the speck, three quarters of the way to the zenith, a bright red star appeared, bright enough to be visible in the lightening sky.

                                 

                                        He comes! He comes!

                                        Christmas morning is soon to arise!

 

Voices were chanting again. I turned at the sound. There beside me on the narrow ridge stood three ladies, tall and gracious, each one exceedingly fair, each one different from the other two. I wheeled around to cast an enquiring glance at my guide; but even as I looked upon her she vanished away, her bright form dissolving into a million dancing radiant specks which in the next instant were scattered by the wind. I was left alone in the presence of the three.

“Who are you?” I asked timidly. Though I sensed somehow that they meant me nothing but good, still I felt cold with dread as well as with the east sea wind.

Without answering my question, the first one stepped close to me. “Take this cloak,” she said. She was dark as the night sky, with raven-black hair caught back in a silver circlet, but her eyes shone bright as two stars. It was in her eyes that I perceived how very old she was – older than the mountains, older than the dark sea. And yet she was breathtakingly beautiful. She was wrapped in a shroud of dark blue, like the blue of deepest heaven. The cloak she held out to me was of the same color.

“You are but a child,” she said to me. “This cloak will protect and keep you. It will cover folly and a multitude of sins. Without it you will be a helpless, naked infant. Wear it well.”

With that she cast the cloak around my shoulders and fastened it at the throat with a silver brooch. Then she withdrew a step.

“Take this lamp,” said the second, who now advanced. Her hair was dusky red, her eyes burning amber. A simple band of red gold circled her brow. Her robe was of the sunset’s subtlest hues. In her hand she held a simple oil lamp of red clay. At the end of its gently curving spout burned a small yellow flame.

“You are but a child,” she said, holding the lamp out to me (and somehow I knew that she herself could never be young or old). “This lamp will light your way and banish your darkness. Without it you will be a blind baby. Take it and use it well.” She put the lamp into my hand and touched my fingers as they closed around its ear-shaped handle. Then she stepped back.

Now the third approached. She was young, fresh, and fair as the first spring rain. Her hair was of bright gold, circled with a garland of living flowers. Her eyes were blue and shining. She wore a simple kirtle of fine white linen and her feet were bare. In her hand she held a basket of golden apples.

“Take these apples,” she meekly said, bowing and proffering the basket. “You are but a child, and these apples will serve to keep you so; for should you ever outgrow childhood, you would also outgrow him whose coming we await.” Then, with a curtsey, she too withdrew.

I looked out to sea. The black speck had all but disappeared. Something hot surged up within me.

“You say that he is coming,” I said, “and yet I have been pursuing him all this night, and still he eludes me. Perhaps he comes for you but not for me.”

Except for the whistling of the wind all was very quiet on the steep blue ridge. Then suddenly the maiden with the flowers in her hair began to laugh – a bright, merry, musical laugh.

“Have you indeed been pursuing him?” she asked with a cheery glint in her eye. “Was it not he who persuaded you to come out when you were unwilling?”

“What she says is true,” said a familiar voice at my ear.

* * * * * * * *

Enmity

Pilgrim 2 001

        “You have heard that it was said, ‘You shall love your neighbor, and hate your enemy.’  But I say to you, love your enemies, and pray for those who persecute you …”   

               — Matthew 5:43, 44

 

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There are lots of reasons for loving enemies.  Among other things, enemies have a great deal to teach us.  Most of all about ourselves.

“Why do they hate us so much?”  This question seemed to be on everybody’s lips in the days immediately following 9/11.  The query itself was something of a phenomenon.  After all, how often are we treated to the spectacle of a newscaster or commentator without a ready-made analysis or explanation?  On this occasion none of them seemed capable of comprehending the horrors they had witnessed.  How much less their clueless viewers and readers!

The conundrum hasn’t gone away.  It comes back to haunt us regularly.   “Americans are wonderful folks,” we stammer incredulously.  “The greatest nation on earth!  Americans would never think of doing something so horrendous to other people [except, perhaps, for Americans like William Tecumseh Sherman, George Custer, John Chivington, Lee Harvey Oswald, George Wallace, Timothy McVeigh, Terry Nichols, Ted Kaczynski, David Koresh – and the list goes on].  Why do they want to kill us?”

“They,” of course, have their reasons.  And if we could begin to wrap our brains around those reasons – if we could do the hard work required to crack the question “Why do they hate us so much?” – our eyes might be opened to see ourselves as we have never done before.  In which case we’d be forced to concede how much we owe these deadly and implacable foes who seem so determined to encompass our destruction and damnation.

As it happens, “they” are a people fiercely committed to an uncompromising standard of righteousness, morality, holiness, piety, and rigorous self-discipline.  Five times a day they prostrate themselves toward the east and pray.  They fast regularly, give alms, make long, hard pilgrimages, and punish what they regard as sin with intense severity.  To Allah they say, “You alone we worship; You alone we ask for help.  Guide us in the right path; the path of those whom You blessed; not of those who have deserved wrath, nor of the strayers” (Holy Qur’an, Surah 1:5-7).  There is nothing ambiguous about their attitude toward those who reject their worldview:  “O you Disbelievers!  I do not worship what you worship.  Nor do you worship what I worship.  Nor will I ever worship what you worship.  Nor will you ever worship what I worship.  To you is your religion and to me is my religion!” (Surah 109:1-6)

In short, theirs is a faith borne out of and adapted to the unrelenting harshness of the Arabian desert:  a religion of sun and wind and searing heat and burning rock and miles and miles of waterless waste.  In its quest to survive, thrive, and dominate, it does not – it cannot – allow for weakness, voluptuousness, waywardness, or double-mindedness of any kind.  It seeks an inward purity as clear and stainless as the sirocco-swept sands and the star-studded sky.

Is it any wonder, then, that “they” regard our way of life as an object of revulsion and disgust?  Our self-indulgent luxuries are a stench in their nostrils.  The license and licentiousness we call “freedom” are an offense to them on every level.  Our scoffing disregard for virtue and uprightness is a thing they cannot comprehend.  It is impossible for them to understand, much less tolerate, a civilization that winks at adultery, celebrates sensuality, applauds debauchery, feeds on trivialities, and worships the likes of  Kim Kardashian and Miley Cyrus.

This, then, is a least part of the reason why “they hate us so much.”  And, as is often the case with enemies – even on the personal, individual level – we owe them a great deal for their unbiased and instructive observations concerning our character flaws as a people.  There is no telling how we might benefit were we to take some of these lessons to heart.

For this we can love them, not only as enemies, but also as wise teachers and friends.

 

 

 

 

The Firebird XII

The Guide and the Tunnel 001

XII

Again we made our way through the crowd of busy watchers; and as we went, I noticed that, while thoroughly occupied with their individual tasks, these shining people kept their eyes fixed upon the highest ridge of the sheer blue wall of the valley.  It was in this direction that my guide led me.  Upon reaching the foot of the azure cliff, she stretched out her hand and touched its icy surface with her fingertips, gently, tenderly, almost as if she were touching a living thing.  And at her touch it was as if the wall became a living thing indeed.  Its color changed from blue to shades of red and rose and pink; its hard, rocky face grew soft and supple and then began to melt away, leaving a passageway into the mountainside.  She took my hand and drew me inside.

I expected to find myself in darkness once we stepped beneath the arch, but the tunnel was more than adequately illumined by the shimmering form of my guide and the glow of the rock itself.  In this light I could see that the rock continued to melt away before us precisely at the rate at which we continued moving forward.  At every step it withdrew another yard further into the cliffside.  The dead-end of the passage was never more than three feet ahead, and if ever we stopped for a moment, it too would stand still and wait for us to proceed.  The words of the small gray bird came back to me then:  “Take one step and then another;” for at any given moment we had only enough space to do just that and no more.

On and on we went in just this fashion until I became aware that we were climbing slowly upward through the heart of the mountain – not because I could see it, but because my steps became more labored.  Up and up we climbed, higher and higher for a very long time, until at last the passageway broke out into the light.

We emerged into the outer air and stood upon the narrow crest of the mountain.  A strong and steady wind blew cold from the east, whipping my hair about my face.  I put my back to it and looked out over the valley of blue glass whence we had come.  It was filled will the bright but silent shapes of the watchers.  From such a height they appeared to me no more than a great gathering of motionless fireflies.  They were like thousands and thousands of winking and twinkling candles filling up the blue basin below.  But I knew that their eyes were upon me.

“Look to the east,” said a familiar voice at my ear.  I turned to face the stinging wind.  What I saw nearly took my breath away.

At my very feet the ridge fell away sheer into a fathomless darkness of mist.  At the sight my disturbing dream came flooding up into consciousness.  But then I raised my eyes and saw below me the great dark sea stretching away to the horizon.  I could hear its breakers crashing on rocks that lay shrouded in the fog.  The luminescence of the mountains was not strong enough to penetrate the mists nor to reach very far out to sea; but along the horizon, at the very edge of all that could be seen or known, I saw a faint red glow rising.  And then I heard several voices chanting:

“He comes!”

* * * * * * * *

Enemy Alien

Poet's Corner 001

Enemy Alien

 

Behold the Enemy Alien –

Strange sojourner from another land,

Banished from the garden of his birth,

Bound by a chain to this fallen earth.

 

Commissioned or condemned

Or by appointment he walks among us here,

Whether God or self or devil be to blame,

Sustained, repulsed, and rebel to the hateful game.

 

A captive clown and bringer of wry smiles

To knowing lips and stylish minds he stands,

Opposed and opposite to each and all,

To the very brick and mortar in the crumbling wall.

 

Outside the gates he lifts his idiot cry,

Outside, with desert lips, and shakes his staff

At all who dwell within; his budding rod

Shall bear for them the bitter fruit of God.

 

Behold the Unknown Stranger –

Analog man in a digital world,

With neither numbers nor electrons in his veins,

But blood and poet’s words and harper’s strains.

 

The stench of death he seems to one and all,

Preferring, as he does, these streams of life.

He clings to goodness and to timeless truth

And grows from wise to fool and sage to youth.

 

Outside the gate, beyond the rain-dark wall,

Where little flowers bloom in innocency,

He flees the stinking city of the damned

With Noah, Moses, Lot, and Abraham.     

  

 

 

Diversion

Books 001

Diversion.   If man were happy,  the less he were diverted the happier he would be, like the saints of God.  Yes: but is a man not happy who can find delight in diversion?

“No: because it comes from somewhere else, from outside; so he is dependent, and always liable to be disturbed by a thousand and one accidents, which inevitably cause distress.”      

— Blaise Pascal, Pensees, 132 (170)

 

Silence

Pilgrim 2 001

“Propaganda interdicts all witness to the Lord.  The use of propaganda is contrary to the declaration of the gospel.  Counter-propaganda cannot be used against the man who himself uses propaganda.  The only way the church can take is that of silence.  Silence and not dialogue!

 “… There is a time for speech and a time for silence, says Ecclesiastes (3:7).  We shall often have occasion to meditate on this.”

       —  Jacques Ellul, The Politics of God and the Politics of Man

 

* * * * * * * * * *

 

Noise is one of the biggest problems facing mankind today.  And the most problematic thing about it is that no one thinks it’s a problem.  On the contrary, modern people love noise.  They seek it, embrace it, cultivate it, revel in it.  Most of us seem to have forgotten how to live without it.  Can you imagine sitting in a doctor’s waiting room for thirty minutes without muzak or driving two or three miles in your car without radio or phone?  Even more terrifying is the thought of an entire evening spent alone without the incessant drone of the television.  The world has indeed become a very noisy place.

What’s worse, all this noise isn’t just loud and noisy.  It’s relentless and ubiquitous.  It tolerates no margins and leaves no gaps. Like the tide upon the shore, it hammers and hammers without ceasing.  It surrounds, assails, grabs, sticks, and pulls from every side.  It’s there in the lonely watches of the night.  It goes howling down the dark and echoing corridors of dreams.  It neither slumbers nor sleeps.  That’s partly because this noise is no longer merely audible.  Madison Avenue, technology, and the electronic media have devised ways of producing visual, tactile, mental, emotional, and psychological noise as well.

This is a case of “sow the wind and reap the whirlwind.”  There was a time when the Evening News came on at six o’ clock and left us in peace by six-thirty.  Now it grinds away twenty-four hours a day.  And that’s not all.  Nowadays the TV set accounts for only the smallest fraction of a percentage point of our total noise factor.  “Mobile devices” make it impossible (always with the voluntary consent of the user, of course) to escape all this “messaging.”  Texts, tweets, and chats; Facebook posts, phone calls, and the constant pinging of ten thousand “apps;” billboards by the highway, pop-ups on the Internet, scraps of advertising crammed into every available crack and cranny of the material universe – all these things and more clog the inner and the outer spaces of heart and mind like unstoppable clouds of destroying locusts and infecting mosquitoes.

Under this perpetual bombardment there is barely a person left alive capable of thinking his or her own personal thoughts.  Spiritual and intellectual freedom, in spite of the lip-service they receive, are mere relics of the past.  From morning to night our consciousness is dominated without respite by the ideas, suggestions, and agendas of Somebody Else.  There is only one way to describe such a state of affairs:  we are all of us living under a regime of interminable propaganda.

This is yet another point at which the Pilgrim has to stand apart from the kosmos.  In this he has no choice.  He is driven to this course by his nagging awareness of the difference between the noise of the world and the distinctive music of the everlasting Word.  He understands that, in order to catch this Word, one must pause and listen in silence.  It is not to be found in the media vortex or the crashing sound and fury of world events.  It comes like a whisper in the ear, spoken gently by a still small voice.  Those who wish to receive it must learn how to elude the ever-present screens and speakers that line the walls of contemporary culture.  They must shut out the violating yammer and babble that fill the airwaves, cloud the atmosphere, and hopelessly confuse the floundering brain.

But there is another sense in which the contemporary situation constitutes something of a conundrum for the Pilgrim.  After all, he too is a man with a message:  a message that sometimes begs to be shouted from the rooftops; a message for the saving of the world.  Under the present circumstances, the temptation to jump on the bandwagon, avail himself of the advantages of mass communication, and blend the Word with which he has been entrusted with the general hubbub can be almost overwhelming.  It is a temptation that must be resisted.

One cannot fight fire with fire.  Neither is it possible to overcome noise with noise.  To manipulate, finagle, or shove this message down the throats of needy men and women is to betray the One who is its source.

The message which the Pilgrim brings as he travels through this world is a message of deep meaning and quiet peace.  As such, it can be communicated only from mouth to mouth and life to life.

 

The Firebird XI

 Throne 001

XI

At this, another one of the bright people approached us, saying, “All is now ready.  Come.”

Without further speech the two of them led me through the crowd to a sheltered spot beneath the shadow of the great throne.  There in the heart of this place of glassy rock and ice I saw a patch of soft green, where grass and fragile, trembling flowers grew, and a quiet spring of water came bubbling up from under the ground.

“Here in this shaded place,” said one of my guides, “you may rest yourself from all that has gone before and prepare for things yet to come.”

I was glad enough of the opportunity, and lay down at once, pressing my cheek into the young and tender grass.  My eyelids grew heavy and I felt myself slipping into sweet darkness.  Just before drifting off, I managed to ask, “How am I to prepare when I don’t know the way?”  But the fragrance of the grass, the music of the spring, and the warmth of the patch of earth on which I lay soon overpowered me, and I was asleep before I had an answer to my question.

As I slept, it seemed to me that I dreamed.  And in my dream I looked and saw the eight-legged horse and his rider galloping along the black horizon, sharply silhouetted against the rising red glow in the sky behind them.

“It’s Christmas morning!” I thought.  “It’s just about to rise.”

Then I jumped to my feet and cried, “Wait!  I will follow you if only you will wait for me!”

With that, I began to run; but in the next instant I realized that the earth had fallen away beneath my feet and that I was falling from a steep cliff into the dark sea below.  In that moment the wound in my heart grew suddenly cold as ice.  I kicked with my legs and groped wildly with my arms in panic as down, down I fell into the murky depths.

And then I awoke.  Raising myself on one elbow, I heard the gentle music of the spring and the mellow voice of my first guide saying, “Rise.  Come.”

Still trembling with the cold shock of my terrible dream, I rubbed the sleep from my eyes and got to my feet.  Then I paused, reluctant to leave that place beneath the throne.  It was like a little bit of Spring in the midst of that blue and wintry world.  The throne itself was faintly radiant, though I did not think that it was the source of the warmth I felt, for its glow was cold and pure as starlight.  In spite of this, the air around it was light, warm, and redolent of the scent of flowers.  Everything within me wanted to stay, to sink again into the sweet green grass.  But as I stood there hesitating, my guide called to me once more.

“Come,” she said.  “The hour is growing late.

And so I followed.

* * * * * * * *

Stupidity

Viking host 001

“… How stupid everything is!  And war multiplies the stupidity by 3 and its power by itself; so one’s precious days are ruled by (3x)2 when x = normal human crassitude (and that’s bad enough).” 

                                                                               — J.R.R. Tolkien, Letters, #61 

Books 001   

The Firebird X

 

Mountains of Fire 001

X

Higher and higher the bird carried me.  The earth fell quickly away and the stars grew brighter around us.  Wisps of flame from the bird’s tail and wings licked my arms and legs up and down but, to my amazement, I was not burned.  We flew so high that the moon seemed to have grown larger and drawn nearer.

But for the quiet roar of the Firebird’s flight all was intense silence.  The air was still, cold, and pure; so cold that no impurity or uncleanness could live there.  I myself would not have survived without the Firebird’s heat to warm me.

I felt that I would choke, so thin, so fine, so pure was the air, when we began a sudden descent toward a range of jagged mountain peaks.  No trace of roundness nor softness did I see in the shape of those mountains.  They were hard-edged, sheer and sharp, their summits like razors, violet-blue and transparent at the tips.

Though the dawn was still far off, there was a sense of the sunrise about those mountains.  As they drew nearer the stars faded and the sky paled around us.  Shades of blue, purple, crimson, and gold suffused the air.  The entire dome above my head was colored as the horizon at dawn or sunset, and yet there was no sun, nor any hint of it, for the light was evenly distributed from one end of the heavens to the other.  I wondered about the source of the light, and soon came to the conclusion that the mountain peaks themselves must be luminescent.  Indeed, I decided that they could best be described as mountains of frozen fire.

“This is the Land of the Horizon,” the Firebird said in a voice like the thunder of the rising sun.  “This is a place on the Verge.”

“On the verge of what?” I thought to ask, but did not, for my heart’s wound had again become inflamed and was burning as never before.  Unspeakable joy and excruciating pain were upon me, and I experienced them as one, just as I had in my reading of the little book.  All I could say was, “Let’s stay here forever and ever!”

The Firebird set me down in a valley of those mountains, a valley like a bright blue bowl of glass, scooped out like a setting for a gigantic jewel high among the uppermost clefts and crags.  To my great surprise, the place was filled with people.  I cannot describe their faces except to say that they were open and eager.  Their expression was one of pure anticipation and expectation.

One of them approached me and took me by the arm.  I stood speechless in her presence.  Her appearance was softly and quietly dazzling.  Whether she wore a bright robe or gown, or whether it were an unclothed body of light upon which I looked I could not say.  Here form was all of shimmering brightness and motion, though she seemed solid enough to the touch.

“I am glad to see you,” she said, and her voice was low and rich.  “We have long watched your doings and have awaited your coming with joy.”

“Who are you?” I asked in astonishment.

“We are witnesses,” she said.  “We are helpers of him whom you seek.  We are watchers who dwell here at the uttermost edge and tip of this world, awaiting the approach of him who is to come.”

She pointed to a great throne, the appearance of which was like a great stone of sapphire.  All around it were other people of her kind, busy, it seemed, with preparations.

“But who is he?” I asked.

“For us,” she replied, “his coming shall be as the rising of the dawn.”

 

 * * * * * * * * * *

Yearnings

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Yearnings

 My soul yearns for that God’s touch

Who soiled His soles on the Jericho Road.

My eyes strain to see

That striking figure by the sea

Of Galilee, head and hands

              Uplifted

Stark against the sky,

Sandals planted firmly on the sand,

Investing all the powers of the Cosmos

In the breaking of the loaves and little fish –

Too little, as it seemed, among so many.

 

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Irrelevance

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            “I have very little idea of what is going on in the world, but occasionally I happen to see some of the things they are drawing and writing there and it gives me the conviction that they are all living in ash cans. It makes me glad I cannot hear what they are singing.”

— Thomas Merton, New Seeds of Contemplation  

“It’s Friday.  Sunday’s a-comin’!”

– Tony Campolo

* * * * * * * * * *

 

For the past half-century the church in America has been caught up in a desperate, breathless, and mostly losing race – a race to stay “relevant” to the surrounding culture.

There are at least three big problems with this.  In the first place, there’s the difficulty of trying to hit a moving target.  Other than the fact that culture is generally “progressing” on a steep downward curve, it’s hard to predict exactly where it’s headed or what it’s going to do next.  Under the circumstances, most church leaders (who aren’t particularly adept at analyzing social trends) have no choice except to operate from a reactive rather than a proactive base.  As a result, they’re usually running about five to ten years behind the times.

The second problem is more fundamental and more important than the first.  It has to do with the Pilgrim’s identity as a stranger and sojourner.  Foreigners are “irrelevant” by definition.  People who are simply “passing through” have no reason to pay much attention to the habits, attitudes, and practices of the natives.  Their home and destination are elsewhere.

The third difficulty is inherent in the meaning of the word itself.  Of necessity, “relevance” is measured in terms of some outside reference point.  One can only be “relevant” to someone or something else.  “Relevance,” like a planet’s orbit around the sun, takes shape around a defining center of gravity.  The concept is devoid of significance until you’ve identified this nucleus.

For the Pilgrim there is only one defining center of gravity, and it never changes.  It entails no necessity of predicting or following future trends because it is, in and of itself, both present and future.  As a matter of fact, it can be described as the presence of the future.  As author Jacques Ellul explains,

 

The Christian is essentially a man who lives in expectation.  This expectation is directed towards the return of the Lord which accompanies the end of time, the Judgment, and proclaims the Kingdom of God …  Consequently it means bringing the future into the present as an explosive force.  It means believing that future events are more important and truer than present events; it means understanding the present in the light of the future, dominating it by the future, in the same way as the historian dominates the past.[1]

 

Clearly, there is a great deal about our unstable and ever-shifting society that simply fades into insignificance when viewed from this perspective.  In light of the reality of the Kingdom – which is not only coming but, according to the Master Himself, is already “at hand” – it matters very little who is in the White House, which team wins the Super Bowl, what the Supreme Court has to say, or where the Dow Jones Industrial Average lands.  To concern ourselves with such petty stuff is to be like that “ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea.”[2]

Does this mean that the Pilgrim doesn’t care about culture or society?  Absolutely not, for the Pilgrim cares deeply about people, and people are what culture and society are ultimately all about.  But it does imply that the Pilgrim approaches people consistently from the perspective of the Eternal Present.  He has no interest in the latest fad or trend.

It is, of course, more than likely that the kosmos will regard this approach as “irrelevant” or “dated.”  But then that’s of little consequence.  For “the kosmos,” as we know, “is passing away, and the lusts thereof; but he who does the will of God abides forever.”

_______________________________________

[1] Jacques Ellul, The Presence of the Kingdom, 49, 51.

[2] C. S. Lewis, “The Weight of Glory.”

The Firebird IX

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IX

When they saw that I had given up the fight, they withdrew once more.  A moment passed during which I lay perfectly still.  Some of the imps looked confused, but others smiled knowingly.  All of them turned to their chief, who also smiled a grim and knowing smile.  He stepped forward, raised me up by a handful of my hair, and shouted, “Up with you!  Can’t you see what’s got to be done?  Get to it!”

“I can’t,” I moaned.  “I want to, but you – ”

“Of course you can’t,” he sneered.  “But you must!  Don’t you see?”

“You can’t but you must!  You can’t but you must!” echoed the others, laughing even more uproariously than before.  Again they seized me and set me on my feet.

I stood like a pillar of stone in the midst of their childish caperings, utterly lost and miserable. What could I do?  They would not be satisfied one way or the other.  Nor, I feared, would they be content to leave me alone.

Suddenly I was reminded of my wound.  In an instant the burning pain in my chest returned, but it was somehow different this time – more like an overpowering desire laced with a surge of anger, white-hot and pure.  My eyes were drawn upward, above the little hill, above the steadily rising moon, to where the long-tailed star had now reappeared in the sky.

“You must but you can’t!  You can’t but you must!” sang the imps, drunkenly dancing and hopping from one foot to the other.  But I saw the leer on their faces change to a look of dread in the glow of the light that was growing in the heavens.

“Maybe I must, and maybe I can’t,” I said, slowly turning my gaze from one terrified face to the next.  “But I don’t care much one way or the other, for I have been wounded by the Firebird, and I am no slave to such as you!”

They all let out a horrible shriek and fell on their faces as the flaming bird swooped down upon us, scorching the earth and sending the imps flying in every direction like so many leaves before the wind.  The great talons snatched me and held me like vises of steel, the fiery wings surrounded and covered me, and all in a moment I was swept away.

* * * * * * * * * *