A very odd feeling

I'm not a big home handyman. Ellen doesn't keep a "Job Jar" of the type Blondie kept for Dagwood, and if I'm doing pick-up work, it's most likely to be on the keyboard rather than with wood boards.

Not that I can't do what's needed about the house (though I need to psych myself up for it at times) - I can plumb and drywall and nail and lay flooring if necessary. I might let the earliest signs of a problem slip for a while, but eventually a little voice in my head nags me with, "You can't let that go on!" So I'll eventually drag out the toolkit and reseat the toilet or nail down the loose boards or whatever, if for no other reason than I don't want the house deteriorating over the years. This custodial instinct was taught me by my dad, and though it isn't as strong in me as it was in him, it's still there.

Which is why that drip in the bathroom sink is annoying me so much.

You see, we're the last residents of our house, and we won't be residing here much longer. We've lived here for 24 years, raised our six children here, and will be moving out before Christmas, possibly before Thanksgiving. Our property lies within the footprint of a major public works project, so the state is buying up our home under eminent domain. It will eventually be demolished, along with every other home along our stretch of street. We received the state's offer earlier this month, signed the acceptance papers this week, and will be closing on the sale sometime in September. We'll have 90 days from the closing to move out, at which point the utilities will be shut off and the house will stand vacant until the bulldozers come to raze it.

This being the case, it makes no sense to do any long-term maintenance on the property. Sprucing anything up, or even patching something that's deteriorating, won't make a bit of difference to the state (much less the bulldozers.) We've known this for years, and haven't done any major improvements for years (which explains the state of our garage). But it's now at the point that even the most trivial of repairs aren't even worth it.

Like the bathroom faucet I mentioned. It's dripping again, and I know just how to fix it. The parts cost less than $3 at Home Depot, and it's ten minutes with screwdrivers and pliers. Nothing to it.

But it's not even worth burning the gas to drive to the store for the parts. In the brief amount of time we have left in the house, the amount of water that'll drip out that faucet is so trivial that it's not worth any effort to repair.

That's the odd feeling. That custodial instinct keeps yammering, "yes, but over time that problem will...", but my reason knows that "over time" doesn't matter in these unusual circumstances. Thus I find myself looking at the slowly dripping water, or the weeds in the yard, or the posts of the garage porch, and realizing that there's no point in doing anything about any of it. In a matter of weeks, the property will be vacant and shut down, the lawns mowed by state contractors. The state of the siding or the weeds in the driveway cracks won't matter to anyone.

In a way it's relieving not have to worry about these small matters, and I'm sure my custodial instinct will have plenty to work with once we move into whatever house we end up with. But for now, it's odd to be enduring this little contest between my subconscious and my reason.

I think I'll go shut the bathroom door.

Two important phrases

One of my daughters has a job abroad this summer as a nanny. With her kind and outgoing personality, not to mention lots of experience with nieces and nephews, she's a natural for child care.

But she's found out something interesting with her little charges, a seven year old boy and a three year old girl. Being children of a well-to-do family (the sort that can afford a foreign nanny for the summer), they've been raised with pretty much everything handed to them. My daughter, who is supposed to expose them to English, is finding that another vital part of her job is exposing them to the two critical phrases that make so much difference in human interaction:

Please and Thank You.

When I was young, my mother and father drilled into us the importance of saying “please” and “thank you” asking things of others. I always thought of it as good manners, and continued the habit with my own children. As soon as they were able to understand, requests had to be accompanied by “please”, and “thank you” was demanded whenever something was done for them. They learned, because they had no option – and now they are teaching those same manners to their children (or nieces and nephews, as the case may be.)

Perhaps it's the distance of grandparenting, but as I watch this habit of courtesy being inculcated into the next generation, I'm appreciating that this simple habit is more than just a social habit, a mannerly convention. I'm seeing that making these simple phrases part of our basic human interaction radically affects how we view and deal with others.

I've heard it said that we humans are at a sensory disadvantage when it comes to how we perceive the world. From our earliest days, our senses tell us that we're at the center of the universe. What we see, hear, feel, and so on gives us the impression that the world does revolve around us. Only what others tell us, how they treat us, and how we're taught to treat them, can disabuse us of that notion.

Learning to ask “please” is an important tool in that effort. When we use that phrase, we acknowledge the humanity of the other person. We're not treating them as a means to an end, but as an equal, of whom we are making a request. I think this is particularly important for children to learn toward parents, because parents actually are de facto slaves to their children when they are young and dependent. Even young children are not stupid, and can realize that those big people are pretty much at their beck and call. But when they get old enough to realize that they can exploit this, they can begin to learn that important phrase that forces them to realize that Mom & Dad – and everyone else – are to be treated with dignity.

Thanks are what we offer when we appreciate something that has been done for us. It is a simple expression of gratitude – but gratitude does not come naturally. Those under the illusion that the universe revolves around them do not express gratitude. Only those who have learned that it doesn't realize that grace is part of existence, and gifts should be appreciated. Interestingly, learning to express thanks cultivates the realization that the universe doesn't revolve around us. Learning thanks is not only an expression of maturity, but a path to it.

It is to my parent's credit that I was grown and out into the world before I learned what the phrase “treating someone like an object” even meant. I'd heard it, but it mystified me. I only came to understand it when I encountered people who did that. Oddly, those were the very people who so rarely said “please” and “thank you”.

I wonder if there was a connection?

Books you need to read

I don't often give orders to my readers, but this time I'll make an exception...

One of the most difficult things about living in an information-dense culture like ours is getting out of it. We are inundated by images, noises, publications, and the new phenomena of web content, all of which sweep us along like a great tide. The attitudes, presuppositions, and outlooks that dominate this flood of information are rarely examined, and the power of this tidal surge makes it difficult to rise above it, to understand it critically from a detached point of view.

Of course, this is the goal of a true liberal education - to anchor one's understanding and conceptual framework in a foundation that lies deeper than the transient intellectual trends of any particular time. And though my formal education wasn't broad enough to be considered truly liberal, I've tried to deepen my informal education to be liberal in the classical sense.

That has meant a lot of reading over the years, and I wanted to pass along some of the books that have helped me most. Those who know me will hear me constantly recommending them. A couple I've loved for years, one I just finished recently, but all three are invaluable. They all help the reader rise above the rhetoric and assumptions of our culture and examine things from a different perspective. There are many books that help do that, but these three address particular challenges facing our culture. If you want superb analysis of critical modern problems, and are brave enough to have your presuppositions challenged, I cannot recommend these works too highly.

The Flight from Woman by Karl Stern
Psychiatrist Karl Stern offers a keen insight into one of the central intellectual imbalances of our age: the exultation of the discursive intellect at the expense of the intuitive intellect. He explains how the triumph of rationalism following the Enlightenment led to a neurotic imbalance of thought and perception in the modern mind. This work is a rigorous intellectual workout but well worth the time.

Family and Civilization by Carle Zimmerman, as abridged by James Kurth
I'd heard of this scholarly tour de force years ago, but understood that the multi-volume work had gone out of print. Fortunately, ISI Books undertook the task of re-releasing it, in the process abridging it for the lay reader. This is not just another "family values are deteriorating" screed - Harvard sociologist Zimmerman prepares a sweeping survey of civilizations throughout history and how they relate to the family structures that underly them. Of course, his analysis of where our culture stands in light of historical patterns is not cheering, but he backs up his conclusions with firm research. If you want to understand the relations of the family to civilization, this book is a must-read.

Amusing Ourselves to Death by Neil Postman
An NYU professor and student of Marshall McLuhan, Postman was a keen thinker and critic of modern culture. This book is considered his masterpiece, but don't expect another "there's nothing but trash on TV" rant. Postman begins his critique with epistemology - the understanding of how we know what we know - and takes the reader through the history of oral and written cultures to set the framework for understanding how a video epistemology changes a society.

I recommend that anyone who seriously wishes to understand our culture, the challenges we face, and possible solutions, should study these books carefully. You'll be rewarded.

Things I learn from my pets

Last week we were forced to give our pets flea shampoos. Neither the cat nor the dog enjoy baths, and they really don't enjoy getting wet, lathered, and then being forced to sit there in that state for five minutes or so to give the pesticidal wash a chance to do its job. The cat, who has sharp claws and is not averse to using them, took two of us, while I was able to mostly manage the dog by myself - at least until it came time to rinse off. At that point he decided he'd had enough, and kept pulling away from the rinse water. I had no way of explaining that if I didn't rinse the soap off him, he'd be in much worse shape. Finally Ellen had to step in and rinse while I held him. It was an hour-long effort that I did in my swim trunks and followed with a shower.

The ordeal probably mystified the pets. They know nothing of parasites or their long-term dangers, much less of human aversion to sharing living spaces with infested animals. We could see from their itching that they didn't enjoy their little guests, but they couldn't even make the cause-and-effect connection between the discomfort and the small insects, much less between the remedy and relief. To them it must have seemed that their loving masters, who provide food and water and affection and walks, had suddenly gone berserk. They were pinioned, soaked, covered with smelly stuff, thoroughly drenched, and then rubbed with towels. And then they weren't even allowed back inside for an hour or so! No amount of soothing talk and reassurance could make up for this bizarre behaviour on our part.

All this got me thinking of how God must have to deal with us humans at times. His understanding stands much further above ours than ours does above our pets. What spiritual and personal problems does He understand of which we have no comprehension? Maybe there are times we need the spiritual equivalent of a flea bath - how do we respond when we're suddenly pinioned, drenched, lathered, immobilized, and thoroughly rinsed?

I know I have a tendency to howl and struggle and fight what I'm being put through. Most of all, I begin to wonder about the One who is subjecting me to all this. What did I do wrong? Am I being punished? Have I been forgotten? What happened to the love and comfort and consolation? I forget that God may have reasons that He can't explain to me because I have no framework for comprehending them, any more than my pets have a framework for understanding flea baths.

For my pets, the matter ultimately had to come down to their trust in us. We were their masters, who had a long history of caring for them. Though they balked and fussed, they submitted to our care. It took a bit of brute force at times, but had they wished to really fight, we wouldn't have been able to help them. As it was, their familiarity with us, and the history of care we had with them, mollified them enough. Their trust in us helped them through the ordeal, after which they were in much better shape.

I hope I remember that next time God subjects me to something difficult in my life. When He pinions me in some difficult circumstances and starts doing things that are troublesome and inexplicable, I hope I fall back on trusting Him. Maybe He's cleaning up some spiritual parasites I didn't know I have, or working on some personality problem or besetting sin that has troubled me all my life. Maybe someday I'll be able to understand why I'm being put through this, or maybe I never will. But I hope I'll have the trust to sit still and let Him do whatever His wisdom deems necessary, and not doubt His love and care for me.

Movies I love, and why (#1)

I'm proving terrible at consistently blogging. I think part of the problem is one I share with my daughter - if I fire up the text editor to write something, I want to write something worth reading. To me, that means writing thoughtfully, and well, on a meaningful topic. In other words, I have to voluntarily do the sort of thing that was a dreaded assignment to most of you back in your school days.

I don't mind much - it wasn't nearly as hard for me in my school days, and it's not a crushing load now - but it is still labor, and I have things crowding out my time these days. So when I sit down to the keyboard and think, "maybe I'll write a blog post", another part of my brain says, "no, you've another responsibility you should discharge first." So blog posting keeps getting put off.

This despite ideas for posts that keep flitting through my mind. Thoughts on current events, thoughts on things I read, thoughts on life in general, all act like sparks on the tinder of my mind, generating flares of thought that make me think, "I should write a few paragraphs about that!" I even keep a list of potential post topics, because more than once I've found myself getting home from a lengthy drive (or whatever) and realizing that I'd clean forgotten the superb topic that had occurred to me. But because of the aforementioned factors, few of these superb ideas see the light of day.

So I'm going to try something my daughter is trying: lowering my standards a bit. I'll try to rein in the perfectionism, and sit on the urge to turn every post into a masterpiece. I'll try jotting less deeply, more often, and we'll see how that works. One of my bright ideas for generating posts is to write about movies that I like that nobody who knows me would think I'd like, so I think I'll start with that.


I remember reading somewhere that there is really only one story in all human history - the heroic tale of the Redeemer and the redemption He brings. All other human stories are extractions from, or portions of, the Great Story. (I could swear I read this somewhere in Neuhaus' Death on a Friday Afternoon, but I haven't been able to find the reference.) I find this statement compelling, and since hearing it tend to view stories through this lens. When I read a book or see a movie, I tend to ask, "What part of the Great Story does this convey?"

However, even with such an outlook, those who know me might find it unusual that one of the movies I really enjoy is Man on Fire, starring Denzel Washington and Dakota Fanning. From the trailers and marketing, one gets the impression it is nothing more than another blow-'em-up, shoot-'em-up vengeance flick of the type I typically avoid. And though it has its share of shooting and explosions, the reason this movie appeals to me is that the story is much more subtle and complex than mere "action".

To a lover of the raw vengeance flick, the film gets off to a very slow start. A morose, depressed, and introspective agent named John Creasy (Washington) can't escape either his horrible memories or the bottle. A well-meaning friend gets him a job as a bodyguard for the daughter of a wealthy Mexican family. This duty seems about equal to his current abilities, but his perky, vivacious charge Pita (Fanning) won't let him curl up within his responsibilities. With trust and charm she draws him out of himself until he is once again reengaged with life.

Then happens the very thing Creasy was hired to prevent: Pita is kidnapped. Creasy nearly gets himself killed trying to prevent it, and does some killing of his own, but is left for dead as the girl is swept away. While he lies in a hospital bed, things go very wrong with the ransom. A brutal kidnapping ring, dark family secrets, crooked cops, and crooked lawyers all collide in a terrible mess that apparently gets Pita killed by the kidnappers because of a botched ransom drop. By the time Creasy is well enough to stand, it's all over.

Then he decides to "do what I do best" - visit destruction on those who destroyed little Pita. A bit more of his murky past comes into focus: he had been a counterinsurgency agent around the globe, and as his friend and onetime coworker puts it, "Creasy's art is death - and he's about to paint his masterpiece." And paint it he does, with laser focus and unflinching determination. He takes on a powerful circle of corrupt police officials, ferrets out the dirty secret of Pita's father, and hunts down those who run the brutal kidnapping ring that took Pita and so many others. I won't tell the final ending, except to say that it involves Creasy making a final and heroic sacrifice.

So what about such a film could reflect part of the Great Story? To me, Creasy's single minded determination to repay everyone who profited from Pita's kidnapping reminded me of the ultimate Judgment of God. The criminals, their hands red with the blood of their victims, are themselves brought to judgment. One man tries to intimidate Creasy with his connections to the powerful. That earns a calm and brutal response which makes clear that his connections are useless against this judge. Another tries to wheedle, yet another promises favors, another offers bribes. They all fall, because they are all out of their reckoning. None of what they offer carries any weight with Creasy, who is trying to extract justice for the murder of the little girl he loved. It is grimly gratifying to see this justice roll on, unstoppable as a tidal wave, sweeping before it every barrier until the ultimate perpetrators are brought to the light.

For me, it is helpful to be reminded that a day like this will come for the world as well. In this day we struggle with injustice on all sides, and the powerful oppressing and destroying the weak. We struggle against it as best we can, but seem to have little effect. Part of our burden as God's people is to bear, and struggle, and pray, but at times it seems like the injustice is too great.

But we've been promised the day will come when the Just Judge will come, and visit on all of us that which we deserve. There will be those who try to impress, or wheedle, or bribe - but nothing will avail. The consequences of their sin will be visited upon them, unrelentingly, implacably, and there will be no escape. Injustice will end because Christ will put an end to the unjust.

I think this is what makes Man on Fire so gratifying for me despite the violent and brutal parts - it is a distant, murky glimpse of the ultimate justice that we will one day see. After all, the injustice of the world is violent and brutal, and the Scriptural descriptions of the Day of the Lord are no less so. May that day be hastened, that the innocent may no longer suffer death and oppression at the hands of the powerful and uncaring.

The Name we most need to hear

The recent situation with the "internet sensation" Susan Boyle highlights an interesting aspect of human nature that's worth considering. If you're one of the few people on the planet who hasn't heard of Miss Boyle, she was an unknown Scottish spinster with an incredible voice who got her big break on the talent search show Britain's Got Talent - her debut performance can be heard here. Once on the internet, this snippet garnered an amazing number of views, and soon the hitherto unknown singer was talked about everywhere. It seems the recognition for her tremendous singing talents was finally at hand.

The rest of the story, so far as it can be understood through the media filter, is not so pleasant. As the show's season progressed and she was increasingly lionized by the public, her composure began to crack. Reports of public outbursts, breakdowns, and erratic behaviour began to surface. Shortly after the final show in the competitive Talent season, she was hospitalized for exhaustion. Whether she'll participate in a post-season live tour is currently in question.

My point here is not to laud or demonize Miss Boyle. Her vocal talent is beyond question, and I wish her the very best as a person and as a Christian sister. But without speculating on motives or internal factors - about which we know nothing, regardless of what the media may say - there's one lesson that can be drawn from this incident.

We humans like to hear our own names. It's part of our fallen condition - our overweening egos crave feeding, and hearing our names in the mouths of others is rich fare for them. We like seeing our names in the papers, and the thought that people we don't know could be discussing us gives a bit of a thrill.

The problem is, this isn't healthy. Especially for we fallen ones, the name we most need to hear is Jesus. Great saints and spiritual masters stress that the more we hear His name and the less we hear our name, the better - and the most blessed state of all is self-forgetfulness. When we are so caught up in Jesus that we forget ourselves, then we're getting close to where we should be.

Granted that none of us know anything about Miss Boyle, and that speculation from a distance on data obtained through the media is very dangerous, I'll still venture a guess that some of her struggles arise from suddenly hearing her name far too much. By all accounts she was a quiet, retiring homebody, little known outside her immediate circle. To be abruptly catapulted into international notoriety, with her name showing up in television broadcasts and on the lips of millions of strangers, seems a recipe for an overdose of attention. Suddenly she was hearing her own name almost everywhere. Could that have knocked her emotional equilibrium off balance? Only God knows, but it wouldn't surprise me.

Interestingly, this state of fame, of wanting to hear our own name in our ears, is a powerful attraction to many of us, including myself. In the economy of the fallen world, fame is a powerful currency. People will work hard and suffer deprivation and humiliation for the prospect of being famous. Yet Miss Boyle's experience, as well as many others through history, indicates this currency is as false as any other found in the world.

For twenty years now, part of my daily discipline has been saying morning and evening prayers - lauds and vespers in the classic cycle. There's definitely something about opening a day and closing it with the name of Jesus on your lips. The more we work on making that Name part of our daily life, the healthier our spirits will be.

So the next time you hunger to hear your own name - maybe when you feel slighted or unrecognized - try whispering the Name above all Names for a while. That's the Name our fallen ears most need to hear.

Stealth Propagandists in the Culture of Death

Those seeking to form the attitudes and outlooks of this culture had better be careful. There's a stealth propagandist working against their post-modern agenda, and it is not only subtly effective but charming and profitable as well.

I'm speaking of Pixar Studios.

First we had the unapologetically pro-family blockbuster The Incredibles, a fun and fast-paced tale of fidelity, parenthood, and right vs. wrong.

Then we had WALL·E, a celebration of the nobility of duty, diligence, and hard work. It not only exulted the lowly and simple - not an uncommon theme these days, but still refreshing to see - but took a Swiftian satirical swipe at consumerism and self-indulgence that made some of us quite uncomfortable.

And now we have Up.

If you didn't see this animated wonder on its opening weekend, I don't want to spoil your fun. You can stop reading now and go see it (the 3-D version is worth it). But if you don't mind hearing a few "spoilers", or you've seen it, feel free to continue.

The movie's protagonist is Carl, whose shares with his life-love Ellie a longing for adventure and excitement. But after their childhood meeting, the story of their adult lives from marriage to widowhood is told in poignant silent form, nothing but vivid visual vignettes of their life together. (There is a similar "silent" stretch in WALL·E - could the world of masterful computer animation be resurrecting the art of silent film?) When the story resumes with dialog, Carl is an old curmudgeon who picks up the earnest young scout Russell, and the main portion of the film progresses.

The first bit of stealth propaganda lies in the scenes that summarize Carl and Ellie's life together. First, their married life is portrayed as a rich and joyous union. Second, children are seen as a complete blessing - envisioned in the clouds, lovingly prepared for, and eagerly anticipated. The brief but heartwrenching scene in which a doctor delivers the news that there would be no children for them causes Ellie to dissolve into tears - and some of the audience as well. The remainder of their story is still good, but clearly only as good as they can make it, living as they are under the shadow of infertility. Ellie's eventual passing leaves Carl with an emptiness which he has no idea how to fill.

Young Russell is simply a kid looking to get his badge requirements signed off, but as he and Carl end up on their adventure and get to know one another, it slowly emerges that Russell's home is broken. His father used to come with him to scout meetings, and they used to sit on the curb outside the ice cream shop and count cars - but now there's Phyllis, and dad isn't around much, and doesn't have time for doing things with his son. Not much is said because not much needs to be said. The topic is not just painful, but shameful, and one can feel Carl's shame that any fellow adult would treat a child so.

So first the movie portrays not just marriage but childbearing in a completely positive, healthy light - so much so that the loss of the childbearing component hits the viewers as the tragedy it is. Then it goes and shows divorce from the child's perspective, laying bare the brutal damage it does to the innocent. Then the film has the audacity to go and get critically acclaimed, even earning raves and a top rating from our local liberal movie reviewer. See what I mean about stealth propaganda?

It's clear from such stories that we humans are hardwired to just know that certain things align with the order of creation. It is right and good for men and women to marry, and to accept children as the incarnation of their love. It is a tragedy, not a blessing, when those children are denied. No boy should ever have to explain to a stranger that his father's companion is not his mother. No matter what excuses our minds and tongues make, our hearts know better, which is why they respond to tales such as this.

Which is why I say that the propagandists of this culture had better watch out. If they're not careful, all the work they've done with their nihilistic comedians and anti-heros will be undone by the story writers and animation wizards of Pixar, who put out stories echoing themes that people just know are right. Stories about lifelong love and fidelity. Stories about the challenges and blessings of raising children. Stories that speak of things like divorce as they should be spoken of - in hushed and shamed voices. Stories that resonate with the human heart, and will be unconsciously absorbed and made part of the viewer's attitudes.

And furthermore, Pixar will make a tidy profit doing it.

The Opportunity Notre Dame Missed

Again, waaay overdue here, but life keeps intruding. Blog posting is something I do when other responsibilities allow.

This is dead news - the president has returned to the White House, the protesters are gone, and the crucifix covers have been stowed away. In the judgment of the media, Obama suffered no serious political setback, and since that's what really matters, all is well.

But the fact that the Obama Notre Dame Commencement Address / Honorary Degree controversy is history gives me a chance to look back on it, and consider things that matter more. The thing that stuck out most was the opportunity that Notre Dame had, but forewent. Of course, anyone who knew anything about them would have been able to predict that they would have done so, but it was still an opportunity they could have seized, had they the will.

When the controversy about Obama being invited to give the Notre Dame Commencement address broke, the ND administration was swift to point out that inviting seated presidents to speak at their commencements was a university tradition. They had invited pro-abortion (Clinton) and pro-life (Bush) presidents, and they had come to speak. This was not only an appeal to tradition, but a subtle boast about the University's stature (how many other universities can claim a tradition of having the sitting president accept their invitation to speak?) Notre Dame's claim seemed to be that since inviting presidents was tradition, how could they violate that tradition just because Barack Obama was so fiercely pro-abortion?

But therein lay their opportunity, had they wished to truly bear witness as a Catholic university. It was a tradition, and furthermore, everyone knew it. It was expected that Notre Dame would extend an invitation to Obama, since that's what they did with presidents.

All they would have had to do was not extend that invitation.

There were any number of other parties they could have invited to speak. They wouldn't even have had to make a big fuss about it. ("Here is the President of Notre Dame, standing on the steps beneath the Golden Dome, burning the invitation he would have sent to President Obama.") All they would have had do do, ever so quietly and discreetly, was nothing. To those who knew, that non-extension of the invitation would have said what was necessary. Everyone knew that Notre Dame invited sitting presidents to speak at their commencements, why not this year? The intelligent would have been able to connect the dots, and see that Obama's fierce and vocal pro-abortion stand was in discord with the University's Catholic identity.

But that non-invitation would have come at a cost. To take a stand against the Culture of Death, to send a message from the heart of their identity as a Catholic university, Notre Dame would have had to take a blow to its stature as university who can get sitting presidents to come speak. The non-extension of an invitation this year would have surely meant that any subsequent invitations would be discarded, and Obama would never come to speak at Notre Dame. Their string of presidential commencement speakers would be broken, perhaps permanently, and their prestige as a university would have suffered.

Anyone who knows anything about Notre Dame understands that if presented with a choice between speaking the truth as a Catholic institution and bolstering their prestige as a university, the outcome is foregone. This is why I mentioned earlier that anyone who knew anything about them would be able to predict what would happen. But this is the opportunity they forewent. It is truly a pity, since by not inviting Barack Obama they would have been implicitly extending an invitation to an even more prestigious Speaker - one who may not have stood behind the lectern, but whose Presence would have made far more difference.

What a shame they settled for so little.

The New Priesthood

One of the vilest monsters in the modernist bestiary is The Exploitative Priest. This character is abhorred because he preys on ignorance and superstition, holding the simple enthralled by his claim to be able to interpret signs and omens, and even to foretell the future. His wickedness is exhibited in his swiftness to command compliance or risk ostracism and excommunication. To those who are pliant to his will and learn his doctrine, he holds out the hope of clemency and salvation, but those who doubt his word or question his teachings are damned as infidels or heretics.

Human nature being what it is, there have certainly been such clerics in history, though not as many as the modernists would like to believe. Furthermore, the Gospel of Christ, when properly understood and preached, is quite different than most religions in human history. The Exploitative Priest is found more widely in paganism, as Daniel 14:1-21 testifies.

Modernists assume that the presence of The Exploitative Priest is due solely to the conniving, scheming, and political skulduggery of The Religious Party. If they'd just leave the simple people alone, they could live their lives in peace. But I think the situation is more complex than that. In fact, looking around this postmodern world, it seems to me that people need a priest figure, even if all he does is exploit them. Furthermore, if there isn't one, they'll seek until they find one.

I don't know why this is. Maybe it is because people want to be connected to something greater than themselves. Maybe it is because they cannot escape the guilt within their breasts, and if they deny the path that God has provided to excise that, they'll find some other path to assuage it. But whatever the reason, it seems that people clamor for a guilt trip, and won't settle until they get one.

As Exhibit A of this hypothesis, I offer the modern Global Warming / Climate Change hysteria. It has all the trappings of the Exploitative Priest scenario: the prophets of doom (led by their Elijah, Al Gore), the guilt, the apocalyptic vision, the path to salvation, the sacrifices and offerings, the interpretation of the omens and foretelling of the future, damnation - the whole smash is there. There's even the transcendent reality of The Earth - a semi-mystical concept that differs quite sharply from the physical reality. A true scientist would be amazed that this unproven mythology has seized the popular imagination so strongly on the basis of such threadbare and contradictory evidence. The fact that it has seems to me strong evidence that people need to feel guilty, and if they deny guilt in one arena of life, they'll have to expiate it somewhere else.

The real mystery is why people not only tolerate exploitation, but seek it out. Perhaps their hearts know that justice will demand something of them for their sins, and want to pay it in the way they prefer. Whatever the reason, I find it cruelly ironic that the modern world that went to such pains to demonize all religion as being simply the product of the Exploitative Priest has turned around and created an even more exploitative priesthood of their own.

C'mon back, guys. It's much simpler than that.

The Fourth Last Thing

I'm waaay overdue on a post here, for which I apologize to anyone who happens to follow my musings. I've had several ideas for topics, but have felt that I needed to "wrap up" the posts regarding the Four Last Things before continuing. Here goes with the final, and most difficult topic:

If people rarely consider or discuss hell, then they almost never consider heaven - at least, not seriously. To the modern mind heaven seems to be either an assumed state or a distant irrelevancy - or both. Questions about who will get to heaven, and under what conditions, are considered gauche. Admission is assumed, even for those who disregarded anything to do with God or salvation in this life. To see this in action, just try suggesting to a family member that such a dear departed is anywhere but "at peace", and you will be castigated for being insensitive and judgmental.

Another more subtle attitude sounds more altruistic: that we shouldn't worry ourselves about heaven because it cheapens any good we do on earth. The idea is that we should want to do good for its own sake, not because it would qualify one for some long-term payoff. A more jaded extension of this view sneers at "pie in the sky bye and bye", or disparages some as being "so heavenly minded that they're no earthly good."

The result of these casual attitudes has been a culture full of people so earthly minded that they're no heavenly good. If there was someone who was heavenly minded, it was Jesus. He even did some scoffing of His own - at those who would consider any good of this world to begin to compare to the blisses of eternal life. If you read Jesus' words - His actual words, mind you, not His words interpreted by some socially-conscious preacher - you find two overriding themes: first, that the purpose of His entire mission, the telos of all the pain and suffering, was to open for mankind the door to heaven. The second is that this admission to heaven was far from foregone. He often warned His disciples most severely that the way was narrow and difficult, and that few would obtain it.

Two major influences helped form my perception of heaven: my father, and the writings of C.S. Lewis. My dad (the one who kept warning me about divine judgment) kept echoing Jesus' words to me - about how nothing in this world even began to compare with the glories of life with Christ. But it was Lewis who helped me see that the beautiful, wonderful things of this life were only beautiful and wonderful because they were little glimpses of heaven. This helped me see beyond the cultural cartoon mythology of heaven as this not-particularly-exciting place where people in robes wandered around on clouds. I've known plenty of beautiful things in my life: stunning sunrises and joyous Christmas mornings and touching homecomings and majestic concerts and quiet evenings at home with my family and so, so many other things. Lewis helped me understand that the only reason those things were beautiful and meaning-full was that through them, I touched eternity - or eternity touched me, as the case may be.

This has become how I think of heaven: not simply as an ultimate goal to be reached beyond the grave, but as something that is seeking to break into this world, to burst forth with a superabundance of life and joy and beauty. That seems to be what you find in Scripture as well. Our parish Bible study is going through the Book of Acts, and in every sermon from Pentecost to the end, there's an undertone of something seeking to burst into our world. That's our role as Christians: to "infect" this drab, drear, monotone world with the color and symphony of heavenly glory. I loved Lewis' image of the Incarnation as like an invasion, a reconquista by the rightful King of the world, and we are His partisans, receiving His supplies and working to expand His reign on this earth. That's the Church's mission, and our mission as members of His Body. Every good deed we do, every act of charity and work of mercy, is an infusion of heavenly glory into this sin-damaged world.

This is not to denigrate the ultimate place of heaven, true union with God and a New Creation. But it is not something we just have to mope around and wait for, putting up with burdens and sorrows here in hopes of an ultimate payoff. Of course, we won't see the full payoff until all creation is redeemed, but we can be a conduit of heavenly grace to the world even amidst our trials and struggles. If we focus on that goal, and strive for it, we bring it closer, and a little more of our world comes under Christ's dominion. That's what being "heavenly minded" really is - and nobody has ever done more good for this earth than those who think like that.