Inconvenient Conscience, 8 – Turning Around, 4 – Germany

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If we review the various ages of history, we will see that in every generation the Lord [the Creator God] has offered the opportunity of repentance to any who are willing to turn to him.”

– Clement of Rome at the end of the First Century CE

In 1929, Germany was considered by many Europeans to be the most progressive, civilized, highly educated, and scientifically sophisticated nation in Europe.  Its historical cultural attainments were also highly admired.  Theologically, it was considered the leading Christian nation.

It had been over ten years since the end of the Great War of 1914-18.  Germany had greatly struggled to find itself following the catastrophe of crushing defeat and the ensuing social and political revolution.   The Versailles Peace Treaty had been so vindictive that many Germans were unable to accept all the territorial and financial penalties and limitations on their status as a Great Power which it had imposed.  But as 1929 dawned, it seemed that Germany had adapted and was finding a new future as a peaceful, once-more prospering nation in the international community.

Many Germans were still angry about how the Allies had treated the Fatherland and imposed a diktat which made Germany the scapegoat for all the terrible things that had happened since 1914.  But reasonable, liberal people were leading the country and seemed to have found a road back to respectability and reintegration in the international community.  Even the onerous reparation payments had been renegotiated with the Allies and made more tolerable.  The economy was once more humming, workers were once more getting a living wage for their families, and German culture was once more regaining its leading edge among the enlightened nations of the world.

Then came the Great Crash of October 1929.  Within a year, Germany faced economic Armageddon – six million unemployed in an adult male workforce of about 22 million, millions of pauperized families destitute, thousands of businesses gone, banks going bankrupt, and on and on went the tale of woe. 

The lurking forces of extremism rapidly thrust themselves front and centre after having spent the previous five years in the political wilderness.  A quirky, brooding, charismatic fringe-party leader with a Charlie Chaplin moustache catapulted into national prominence with electrifying oratory and promises of German redemption and the restoration of all Germany’s old, lost greatness. 

His more outlandish views about Jews and other undesirables could be ignored as demagoguery if you didn’t know any better, which 95% of Germans didn’t.  A few restrictions on “those people” wouldn’t hurt anyway, eh?  And if you really thought about it, history and culture really did show that Germany was a superior nation and Germans were superior people – compared to the half-barbarians of the East and the mongrel nations to the south, or even southern France.  The Nordic nations and England were the only countries that could racially compare.

Hitler thundered that Germany had been cheated and betrayed from within by those wretched connivers and manipulators – the Jews and Communists.  Germany had not really lost the Great War because of military defeat; internal enemies had undermined the nation’s effort, sapped morale, and engineered a socialist revolution which still threatened to destroy the German people and rob it of its true destiny.

So went the tale, and, over the next two years, it sounded better and better to millions.  The fiery, hypnotic orator with the funny moustache and mesmerizing eyes looked more and more like the man who could lead them out of their wretched national condition and give regular folks a new chance to have secure jobs and a country able to protect and provide for them.

On January 30, 1933, Adolf Hitler, who had become the most powerful politician in Germany, was constitutionally sworn in as Germany’s Chancellor (Prime Minister) by octogenarian President Field-Marshal Paul von Hindenburg, the icon of the old leadership establishment.  The Old Guard thought they could control and use the ex-corporal; within two months they learned that they could not.  He used and completely outwitted them, and, with Hindenburg dead in August 1934, his hold on power became absolute.  Der Fuhrer had arrived!

Twelve years later in May 1945, Germany lay in utter ruin, along with most of Europe.  The German people had lost at least six million war dead, not counting the “subhumans” previously removed from the population.  The country was completely occupied by the victorious Allies, who quickly fell out among themselves while dividing Germany into two – West and East.  The two halves were fashioned in the image of the occupiers – the democratic, capitalist West, and the Communist, totalitarian East. 

The division ended in 1989 when the Soviet Bloc in Eastern Europe collapsed, the Berlin Wall and Iron Curtain were torn apart, and Germany proclaimed its own reunification.  Some trembled at the thought of a reunited Germany in the heart of a Europe where the old Occupiers had faded away.  The new Germany (Fourth Reich?) was born with a pledge to be democratic, peaceful, and dedicated to cooperating with its neighbours to build a European Community where all were equal and could prosper.  The government swore that the new Germany would never allow the old ultra-nationalism and racism to once more raise its head.  It seemed reassuring that the leading party in Germany was (and still is) the Christian Democratic Union Party.

In contrast to East Germany before reunification, West Germany emerged into prosperity and repentance and reconciliation with its former enemies in the period 1949-89.  Its first Chancellor, Konrad Adenauer, was a deeply committed Christian.  Although the general population of West Germany was still too numb and absorbed with recovery to follow in his spirit for the first twenty years, he led West Germany to full recognition and relationship with the new Israel.  He negotiated generous annual reparation payments to the Jewish state as early as 1951, and reached out to other nations to seek reconciliation. 

From 1965-68, there was a series of West German trials of SS war criminals and Nazi officials who had operated the most notorious death-camp of Auschwitz between 1941 and 1944, and later of other death camps.  This marked the full acceptance in West Germany of what had happened, and taking full responsibility for it within the populace.  From that point on, the people and country embarked on a road to make amends.  After 1989, that effort moved into the former East Germany, however reluctantly, and it continues in all Germany to this day, both by deliberate government policy and at the grass roots level, where it had really begun even before the Frankfurt Trials in the 1960s.

Jesus once said, “By their fruits you will know them.”  We also say, “Actions speak [much] louder than words.”  Germany has produced fruit pointing to the nation’s true repentance.  The Nazi past has been accepted and repudiated; Nazi criminals have been brought to justice; Israel has had firm support and received (and continues to receive) generous reparations to Holocaust survivors and other aid from Germany; Germany has endeavoured to reach out to its neighbours for reconciliation and with practical help; Germany is the backbone of the European Union and has been more than generous in helping the other members when they have been in crisis.

While not every German owns what happened in 1933-45, there is a large majority that do and abhor it.  What can we learn from the German example?  Many things, but we can only mention a few here.

First, pious apologies at an official level for historic wrongs mean little or nothing.  In the last two decades, it has become a bit of “a thing” for Western governments to issue official apologies to ethnically oppressed and victimized minorities, throwing conscience money along.  Here in Canada successive federal governments have apologized to all kinds of groups and minorities for racism and neglect and victimization by the majority European stock population over the last four centuries.  But does this signal repentance and a real acceptance of and desire for it?  The lack of meaningful action that leaves so much as it has been suggests otherwise.

Some other states have done better at this than Canada.  Some have done less.  None have approached Germany’s effort.  What is the missing ingredient?

Repentance!  And how does one truly repent?  That comes from within, in and of the spirit, the full acceptance of what an awakened conscience shouts at our hearts.  It cannot be contrived by an intellectual process or a superficial emotional response of regret and remorse.  Political posturing does not constitute repentance, as necessary as political action is at the national level.  In Germany, there was, from the beginning of the movement, an underlying spiritual movement.  It came out of the country’s long-neglected Christian roots. 

Repentance is not a “one and done” deal.  It is an inner disposition which initiates and sustains action over the long haul.  After all, “sin” (missing the mark, falling short, committing moral offence) is a problem that has to be dealt with all the time since we all continue to miss the mark.  When we are speaking of the sins of a nation, the terrible damage runs very deep and very wide.  The repentance must be commensurate with the offence.

There remain at least two major aspects of this subject to discuss before we conclude.

Next time, we will look at some other national situations in the light of what we have noted so far in this exploration.

Finally, we will apply whatever we have gleaned to the individual, personal level.

Inconvenient Conscience, 6 – Turning Around, 2 – Paradigm Shift

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“We are all faced with a series of great opportunities—brilliantly disguised as insoluble problems.”

John W. Gardner

“We need not only a purpose in life to give meaning to our existence but also something to give meaning to our suffering.”

Eric Hoffer

 “paradigm n. 1. a typical example or pattern; a model. 2. a mode of viewing the world which underlies the theories and methodology of science etc. in a particular period of history.”

The Canadian Oxford Compact Dictionary, 2002

Paradigms do not die easily for any of us.  Every people and culture in history has had and has its ruling paradigms.  We are acculturated to believe that the world and cosmos work according to this common understanding of reality.  Families and communities operate within the shared paradigm of a clan, a nation and a civilization.  Some local expressions may deviate to a degree, but on the whole are rooted in the bigger picture.

 In the 21st Century, the overarching Western (and, to a large degree, global) paradigm is scientific, technological, and evolutionary.  This tells us that all things can be learned and understood, formed, reformed, fixed, and improved by Science and its applied side, Technology.  The downside is that those two demi-gods can just as easily be turned to evil and destructive ends as used for good.

Western humans entertain a sort of self-hypnosis that we can and will master nature, compel it to do our bidding, because, tiny on the cosmic scale as we are, we are smart, really smart!  We can learn everything we need to because we are so smart.  We apparently are in the process of uncovering the very secrets of the Universe Itself – its when, what, and how at least.  Our current paradigm mostly sloughs off the why and who and makes the where irrelevant.

A near synonym for paradigm is worldview.  We all have one.  Worldview is a broader concept than paradigm because it takes in everything we believe, whether we are conscious of those beliefs or just operate from them without ever formulating them in so many words.  Much of our worldview is simply absorbed from our infancy on, and perhaps even in the womb, but the human infant rapidly moves beyond mere instinctual responses to learn how things fit into its little world and how to begin manipulating aspects of that little world to satisfy its basic needs and begin using things.  As we grow, huge new parts of our worldview are added by imitation, absorption, formal instruction, and experience.

Worldviews are not static structures within our psyche.  Events and experiences constantly impact them and make us modify them on an ongoing basis.  Big events, whether positive or negative, bring acute crises in our worldviews and challenges to our paradigms.  An accumulation of small factors may also do this over time.  This is true for everyone individually, and just as true for societies.  Our responses to these crises reveal our fundamental character and direct our future course.

Our opening citations tell us that there are two basic responses to every major challenge – rise up to meet it as an opportunity to grow, or run and try to hide from things we can’t or won’t face up to.  There are two variations available.  First, a tactical withdrawal, as the military would put it.  Draw back temporarily to regroup, to gain some time to reform the lines so that we can move forward later with a plan to meet the crisis and find and perhaps even exploit the hidden opportunity within it.  The second is to bravely (or abjectly) surrender to fate and let disaster triumph.

We of the West in the early 21st Century are at a major crossroads.  The crisis in our culture and souls has been growing for many decades until it is now screaming at us.  Like the proverbial frog in the pot of water being very gradually heated up, we have been ignoring its growth until it has become the elephant in the room.  Every now and then it startles us with a resounding “BOOM!”  We are briefly forced to come out of our stupor and self-absorbed quest to accumulate and satiate ourselves, but then hasten to “get back to normal”.

Think World War 1, the Great Depression, World War 2, the 60s Counterculture ferment, Civil Rights and race riots, 9/11, and even the economic meltdown of 2008.  All everyone wanted after these times of turmoil was to somehow bury it all and get back to “personal peace and affluence” as Francis A. Schaeffer put it.  We operate with an illusion that we deserve and can achieve something like Utopia via luxury, ease, and convenience.  Discovering the world does not promise this, we seek to approximate it in our personal lives.  Here in the West, we believe we deserve it, we are owed it. 

Other civilizations seem to have kept a more balanced perspective.  Buddha’s wisdom that “All life is suffering” guides hundreds of millions to understand that the kind of Utopia the West propagandizes is an illusion that just begets more suffering.  Hinduism says “Amen” and offers eventual perfect unity with the One after multiple lifetimes of vain striving.

We of the West have taken the opposite tack and succumbed to a materialist worldview that tells us that the only version of Paradise is one to be found here in the one lifetime we know we have.  Such a Paradise must perforce consist of maximum pleasure and comfort, for what else is there?  You cannot offer people a vision of the future perfection of the human race as a substitute and expect them to sacrifice their own chance at some joy and contentment here and now in the name of evolution.

Ideology fills no heart’s void.  It divides.  Science in itself answers no ultimate questions.  How does it help you even if it’s true that the Cosmos is 14 billion years old?  Humanly, it’s meaningless to tell us that it will go on for another fifty billion years before it either implodes to start all over again, or just dissipates into a cold, dead, never-ending expanse.

We cannot avoid wanting “something to give meaning to our suffering”, as Hoffer says.  Truly, existence without meaning is suffering at its worst – viz. Jean-Paul Sartre’s existentialist classic, La Nausée.  The need to know “Why?” ever haunts us, and the “Just because” of Evolution falls dead in our hearts.  Even the hardest atheist hopes his/her life has meant something to someone.  Humans are cursed with the terrible, tremendous, burning need for hope.  We are bred to the bone with the aspiration to know the truth – about ourselves, about our earthly home, about this enormous reality called Cosmos.

Every child learning to discover knows in the gut that all this cannot be just a freak, a huge cosmic joke, a meaningless illusion that tricks us into believing it is here for a purpose, into which we fit somehow.

Despite more than a century of intellectualized propaganda that there’s really no meaning and that there is no Creator-Being behind it all, even most Westerners still stubbornly cling to the belief that there is such a Being, that it does mean something, and that we do have some unique place and role in it all, both as individuals and as a species.  The very fabric of our being is formed to believe.

Hence the gnawing doubt that eats at our subconscious and keeps blowing on the smouldering wick/ “celestial spark” of conscience to annoy us and prick us and remind us that we have a moral obligation to seek justice and act humbly and do mercy to one another in the name of and in honour of that Creator who, it has long been said, made us in Their own image.

Hence the mostly sublimated but always-there suspicion that we really do need to repent!  For something!  Even when we find some good reason to, it’s never quite enough.  The heart, mind, soul, and spirit still hunger for something deeper that the partial points to.  For without turning to the Creator, there is no ultimate reconciliation possible, no final resting place to find.  The still small voice thunders inside our deep of deeps, “Turn around!  Turn back!  The Kingdom of God is within, in that place of the broken Divine image waiting to be made whole again.”

TO BE CONTINUED

Inconvenient Conscience, 4 – Conscience vs. Tyranny

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“For now we see [ourselves] in a mirror, dimly, but then [we will see] face to face.  Now I know in part, but then I shall know just as I also am known.”

from The First Letter of Paul to the Corinthians Chapter 13, verse 12, in The New Testament

As we once more pick up the question of conscience in the West, we ask, “Why are we so afraid to face ourselves and admit the truth?”  – the truth about why the West has run from the “celestial spark” (see Part 3) of conscience. 

The process of running from ourselves began long ago.  It has gathered tremendous momentum since the ferment of the 1960s Counterculture Revolution.  Since then, there has been a continual impetus to shed the Judaeo-Christian elements of the West’s character and foundation.  It would be unthinkable now for any leading statesman to speak as Winston Churchill did in 1940 when inspiring the people of the British Empire during World War 2 as he declared that it was a war to save “Christian civilization”.

Today we live a culture where people are often shamed for holding strong morals and principles based on the conviction that God holds us accountable.  However, if you hold such notions because of a philosophy or ideology other than the Judaeo-Christian, there is a shade more tolerance.  The public face of the West is now that all principles are mutable in the face of new notions of truth about what constitutes progressive tolerance and an open social order.

Churchill never claimed to be a model of devout Christianity.  However, he recognized that the foundation of the West stood on its Judaeo-Christian heritage as much as upon the Greco-Roman tradition of reason and rational thought.  He was not denying or excusing excesses committed in the name of Christ, or of any religious leader or institution.  But neither was he under any illusion that human nature is basically good and our powers of reason and scientific discovery of truth and wisdom will take us into paradise on earth.  He was no fan of utopian schemes and well knew that the real meaning of “utopia” is “nowhere”.  The results of utopian thinking were rampant before his eyes in Soviet Russia, Nazi Germany, and the Fascist countries of Europe.

Churchill preferred democracy.  He famously quipped, “Democracy is the worst possible system of government – except for all the others.”  He was not deluded that the popular masses would somehow find and decide what is best because, after all, people are all basically good when you scratch beneath the shallow exterior.  It was because he believed the opposite that he fought tooth and nail to save democracy throughout his whole political life and in his prolific literary output.

His iron faith in democracy was based on the understanding that the ruthless and brutal will naturally rise to the top if not checked.  After several thousand years of trying various schemes of oligarchic, monarchic, and tyrannical rule, the verdict was in that the great and powerful individual or oligarchy will inevitably degenerate into selfish, abusive, corrupt, dissolute, brutal, and oppressive government, regardless of the best of early intentions.  As Lord Action (an eminent British historian of the 19th Century) put it, “Power corrupts, and absolute power corrupts absolutely.”

Churchill was himself a scion of the privileged English aristocracy.  Paradoxically, he firmly believed that for the inevitable abuses of power by the powerful to be held in check, ordinary people have to be empowered through constitutional arrangements and a relatively impartial system of justice.  None of this was “natural” to any civilization that had yet existed until it gradually emerged where Christianity had taken root, buttressed by certain ideals of the Greeks and Romans at their best.

 For Churchill, this sort of government found its best and most effective expression in Great Britain and was extended to its Empire thereafter.  This happy marriage emerged only in the culture and civilization of “the West” – in Europe and its appendices in North America and a few other places.  (Please note, I am not advocating the innate superiority of the West.  We are discussing an historical phenomenon.)

The essential difference between Western leaders like Churchill and those since is their fundamental view of human nature.  Churchill’s view, shared by most educated people and leaders of his generation, was that humans are not basically good, but flawed, marred, and ever ready to take advantage of others, circumstances, and nature for personal gain and benefit.  People are not born as blank slates imbued with benign complaisance and readiness to treat others with equity and justice, all things being equal. 

Where did Churchill’s pessimism about human nature spring from?  Three main sources: (1) a deep reading of the Bible and understanding of its core message[1] of fallen human nature in need of Divine salvation, (2) a profound interest in and study of history which continually illustrated #1, and (3) personal experience and astute observation of human behaviour, his own and everyone else’s he ever met.

The second and third of Churchill’s sources are still wide-open to anyone who cares to consult them and draw appropriate conclusions.  For the most part, the first has now become a closed book.  Oh, it is still available to be read, but it has been discarded as a religious relic or an irrelevant mythological curiosity by our educational authorities and intelligentsia.  What reputable person aspiring to be taken seriously and become influential today would now publicly refer to it as a source of wisdom?

Why did Churchill (and so many other leaders and thinkers back then) use quotes from and allusions to “The Good Book” regularly in his speeches and writings and still keep his credibility?  Is it just a question of different times and less enlightened generations of the past?  Did Churchill and other leaders and serious academics of his time actually think they could use the ideas based on such a source to inspire people to reach beyond their own limitations and to effect meaningful, progressive change in society?

This is not an article about Churchill, as interesting a person as he is.  It is about our feeble grasp on truth and our society’s vaporous idea of conscience.  Part of the cause of our social and ethical disintegration is that we have pushed the old “sources of truth” which people formerly considered crucial to the side.  Even completely secular thinkers and admirers of the Enlightenment tradition such as John Ralston Saul (Voltaire’s Bastards) have deplored this phenomenon.

The truth about us as a collective, and probably for many of us as individuals, is that we are adrift, “at sea” with no landfall or reference points in sight.  Oh yeah!  There is an old map still around somewhere, but everybody says it’s like those medieval charts with pictures of sea serpents and is completely fanciful.

The pursuit of fame, fortune, the perfect body, the perfect career, the perfect partner, all turns to sand after a while.  When we wake up to that, we begin to search for an identity beyond our technological prowess and our mania for “self-actualizing” ourselves as anything we care to imagine.  For most of us, the refrain of “you can be and do anything you like or can imagine, even totally reinvent yourself and your gender” turns out to be the pursuit of a phantom which keeps disappearing around the next corner or curve in the road.  Or maybe the Phantom sneaks up from behind and laughs snidely that it’s a chimera.  The Phantom smirks that we should have known all along what we are really supposed to become, but now we’ve burned so many bridges it’s too late, or seems to be, to go back.

The West now suffers from a two-fold collective guilt-complex.  The first element of it stems from the residual effect of the old paradigm of the missionary impulse to “civilize the world” – i.e., to Christianize it, which also meant to Europeanize it.  This bred imperialism and exploitation while covering it in a veneer of a holy mission.  Not that every missionary or even every imperial administrator was a conscious agent of oppression and exploitation – although some of the administrators were crassly so.  We rightly rejoice that this arrogant hubris has now been shed (or so we think) as wickedness.  And we feel rightful guilt for it.  In this, our conscience has been true.

The second part of our collective guilty conscience is that in having thrown out the very sources of the West’s well-developed sense of social justice, we have lost the very values that have always kept us on track towards that goal.  It used to be called the promise of the coming Kingdom of God taking root in this age, however imperfectly it was done.  Now, without a compass, and having undermined our very foundations, we have only the very thinnest notion of what real justice and mercy look like.  In making ourselves free to pursue whatever vision of ourselves we choose, we have made ourselves slaves to the baser parts of our nature.

[1] Churchill was raised with the Bible by his Nanny.  He had sections of it memorized and continued to read it from time to time as an adult.


Inconvenient Conscience, 2: Seared Conscience Anyone?

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“Conscience is extremely well-bred and soon leaves off talking to those who do not wish to hear it.”

Samuel Butler

“The voice of conscience is so delicate that it is easy to stifle; but it is also so clear that it is impossible to mistake.” 

Germaine de Staël

All of us have scars on our bodies.  What is not so obvious are the scars on our souls, and especially on that part of the soul called conscience.  And, just as each of us as individuals have these indelible marks etched into our flesh, our minds, and our spirits, so do our families, our communities, our nations, and our civilization.

Butler and de Staël point towards the universal human condition which the ancient Christian leader known as the Apostle Paul called “the seared conscience”.  Almost everyone who lives long enough and develops normally will eventually develop this condition, at least to some degree.  If you think you are an exception, I will simply ask you to think of two little things you now regularly do without any hesitation and which, if you think about them anymore, you know are not really (1) good for you and (2) good for someone else.  Do “little white lies” always effortlessly slide by?  What harmful little habit do you ingeniously excuse every time, or just about every time, you indulge it?  What destructive pattern of behaviour in a relationship do you maintain despite knowing how much it irks, and perhaps even offends, the other party – not because you intend to be cruel, but just because it’s comfortable for you, or it allows you a small sense of control at their expense, even though it would not cost you much to give it up?  (Of course, breaking a long-established pattern can be quite troublesome.)

You get the point.  But why do you not even have a qualm any more about those little cheats and micro-thefts, those tiny little lies to yourself and others?  And how did they come to be justified in the first place?

Before we go any farther, I will ‘fess up that I am as guilty as the next person, so this is not about me or anyone being better than you or anyone else.  The religious “saints” of any faith you choose to name had and have to deal with this.  We need to give up the tendency to wrap such hallowed characters in haloes and picture them as floating across the ground rather than actually having to walk up and down and stub their toes like all the rest of us.  James, the brother of Jesus, wrote in a letter to the early Jewish (Messianic) Christian community, “All of us make many mistakes, after all.” (James 3, verse 2)  But now we call him “Saint James”, warts and all – and the accounts we have of him do not make him sound very gracious, although very righteous!

Physical weakness and illness are familiar to all of us, some much more than others.  So too are the consequences of accidents or foolish actions that result in injury and even infirmity.  Even the individual who otherwise exhibits no moral compunction about almost everything else will admit they were stupid and wish they had not been that one time that crippled them, or maybe did that to one person who was/is really special to them, at least as far as they are capable of feeling special attachment to or need of one particular person.

As Butler elegantly puts it, the seared conscience results from a habit of “leaving off” listening to the inner voice which used to say, “What you’re doing is not right and you know it.”  When we cease hearing the inner voice, we also become experts at outwardly rationalizing our harmful behaviour as “not really so bad”.  Another favourite line you hear and maybe have used yourself is, “If I’m harming anyone, it’s really just me.”  Addicts love that one!  As if their drinking, gambling, and drug-use costs nothing to their family, friends, and finances!

What are our little bad habits, even if only minor in comparison to the really bad ones (drugs, alcohol, gambling, porn, etc.) except petty addictions?  Bad habits are the little (?) addictions that kill pieces of us slowly rather than swiftly like “real” addictions – you know, those big ones like booze, alcohol, porn, etc.  Porn is now so widespread that it has virtually been removed from the general cultural conscience as an addiction and is even suggested by marriage/relationship counsellors as a therapy for spicing up the flagging sex-life!  Huh?  As if the guilt over porn-use isn’t there and hasn’t sapped the desire for and attraction to real-life sex in the first place.  It’s like saying to the wretched heroin addict in withdrawal, “Say, take this!  It’ll make you feel better!” and handing them their next hit.  (Hmm.  I seem to recall certain “safe-injection” sites in certain cities that do pretty much that very thing.)

Voilà the collective seared conscience in living Technicolor!  Another example is abortion, which, at least here in Canada, has been eliminated from any possibility of discussion in the public forum.  Our Prime Minister’s party will not even allow anyone who questions any part of our lawless approval of it (there has been no law in Canada restricting abortion for any reason since 1988) to stand as a candidate or open a discussion about it at any level.  The Opposition parties are hardly any better, and most of them are at least the same.

The seared conscience eventually leaves us selectively blind and deaf to our own sins – both individually and collectively.  Think Nazi Germany and its incremental persecutions of all those classified as social misfits and parasites (Jews, the physically and mentally infirm who had no one caring about them, Slavs, Gypsies, Communists, gays and lesbians, etc).  The myth that ordinary Germans did not really know what was going on has long since been abandoned and completely disproved, despite the arrant hatred of Jews and other victims by Holocaust deniers who continue to use the Nazi Big-Lie propaganda technique.  You can’t just “disappear” a few million of your own people and pretend you didn’t know, no matter how much Nacht und Nebel you createto cover it up!

Both individually and societally, part of the justification process of developing a seared conscience is excusing the same things in others so that we don’t have to be reminded about our own violations of that dormant “delicate voice of conscience” as Mme de Staël put it.  If I can be tolerant and forgiving of someone else’s substance abuse or petty cheating, or occasional lapses into abusive relational behaviour, well then it can’t be so bad if I fall into it either, can it?

My purpose here is not to stir up a load of guilt in anyone reading this.  Neither is it to advocate a return to old-time religious judgmentalism like the Puritans practiced in New England or in the days of Oliver Cromwell in England, or Calvin in Geneva, or Knox in Scotland, or the Inquisition.  That is no solution either.  That too is a manifestation of seared conscience.  We do not want anything like Iran under the Ayatollahs or Saudi Arabia under the mullahs.  We want a society and culture where we don’t silence and censor and persecute one faction while overlooking the addictions to power and control (and whatever else) of the others, but we face the issues honestly and openly.

I leave it to you and God, or whatever other spiritual sense of greater being you deal with, to keep you headed towards a destination that takes others as much into consideration as yourself.  Jesus said, “Do unto others as you would have them do unto you.”  Buddha said, “Do not do to someone else what you would not have them do to you.”  Moses said, “Love your neighbour as you love yourself.” 

Regaining contact with our personal inner moral compass in our now largely morally bankrupt culture is very urgent and important.  In the long run, it is even more important than taming COVID-19.  At least if we believe that human beings are more than creatures who have only a finite existence defined by birth and death.  And perhaps even then.  The bigger issues are (1) to understand why we have become so morally, ethically, and spiritually bankrupt as communities and nations, (2) why we are so afraid to face ourselves and admit the truth, and (3) what, if anything, we can do about it.

TO BE CONTINUED

A Different Kind of Fishing, Part 2

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copyright ©Vincent Marquis, 2020

(This is the second part of a story about Jesus calling Peter, Andrew, James, and John as disciples. It is based on the relevant New Testament passages in the Gospels Matthew, Mark, and Luke, with some literary licence).

Shim’on paused his rowing to look.  After a few seconds he responded, “Hey, I think you’re right!  It’s a bit far to tell for sure, but I believe you.  I wonder what he’s doing there right after sunrise.  I hope he wasn’t coming to buy fish.”

“Yeah.  That would be embarrassing,” chuckled Andreas.  He called across to Ya’akov and Yochanan in the other boat, half joking, “Hey, Ya’akov, Yochanan!  Look who’s on the beach waiting just for us!”

The other two partners paused their rowing too.  After a few seconds, young Yochanan, who also had acute vision, declared without any hesitation, “Hey!  It’s Yeshua, the new rabbi in town.  Cool!  I’ve been hoping to hear him teach and meet him.  There are some pretty strange stories going around about him.”

Ya’akov cautioned him, “We’ve work to finish before you go off listening to a preacher.  Most of those stories are made up anyway.”

Andreas responded, “I don’t know about that, Ya’akov.  I was at the Jordan ford when he came for mikvah with the Immerser.  Something pretty amazing happened.  I saw and heard it all myself.”

“Yes, yes, we know what you say you saw, about a dove coming down on him and the Immerser saying he should be immersed by Yeshua instead of the other way around.  And a thunderclap out of clear blue sky!  We all know what a good imagination you have, Andreas,” finished the sceptical Ya’akov.

“It was not my imagination!” snapped Andreas.  “There were hundreds of people who saw and heard the same thing as I did.  Ask any of them.”

“Yes,” said Yochanan.  “I spoke to my friend Talmai yesterday, and he was there too.  He said that that is just what happened.  But that Yeshua told Yochanan to immerse him anyway because it was what was needed to satisfy righteousness.”

Andreas pondered.  “What a strange thing to say.  I wonder what he meant.  Now that I think about it, after he immersed Yeshua and as Yeshua was leaving Yochanan said something even more puzzling.  He called Yeshua the “Lamb of God who takes away the sin of the world”.  He said he would immerse people in fire.”

“Yes!” added Yochanan.  “He did say that.  Now I really want to meet this Yeshua.  He was gone for a while, but now here he is again.  I’m super curious.  And now here he is on our beach.  Oh wow!”

Andreas the joker laughed, “Yep!  And he’s there to ask you for the best fish in your boat, Yochan,” he jibed, using his younger friend’s short name.

Shim’on was lost in deep thought and ever so slightly trembing as he listened to this banter.  The chill?  Yeshua, the new mystery man, was standing on the beach, and, he could see, plainly looking out over the lake at the four of them in their two fish-empty boats.  He had only ever seen him very briefly in the last few days that he had been in K’far-Nachum since his return from Y’hudah.  It was rumored he had not even gone to Yerushalayim, but out into the wilderness south-east of the city, down Yericho way. 

If he was an up and coming new rabbi, one even recognized by the Immerser as someone special, why would he come back here to the backside of Israel?  Why didn’t he go to the city and set up in the Temple Porticos like the other rabbis seeking to gather disciples and make a name for themselves?  He would never get anywhere by spending his time up in the Galil among its uncultured peasants and yokels.

Yet here he was.  Shim’on felt uncomfortable.  Yeshua was still staring out at them as they drew near to shore.  What did he want?  They were just about in ear-shot now, and the rabbi’s voice drifted out to them across the water.

“Good morning, friends.  Could you come into shore and let me get into your boat?”  Shim’on knew he was talking to him.  He looked at Andreas, who looked as startled as he was, but quickly responded, “C’mon, Shim’on!  Let’s do it!”

Shim’on shrugged as if he was indifferent, but mumbled, “Alright.”

Yeshua watched them come in as the boat’s prow bumped against the wharf.  He had a huge smile as he said, “I really appreciate this, friends.  I’m Yeshua.”

Andreas reached out to help him up over the gunnels, saying, “I’m Andreas and this is my brother Shim’on.  What did you have in mind, rabbi?”

“If you don’t mind I just want to spend a few minutes talking to the people who have followed me to the shore.  If I’m in a boat they’ll see me better and my voice will carry.”

“Sure, no problem,” Shim’on answered.  He felt as if he were almost standing outside himself listening.  The man’s eyes were uncanny, but not creepy.  He read real compassion in them, a sort of genuine caring.  His voice also intoned the same sense.  It was melodious, somehow soothing and authoritative at the same time.

Yeshua asked, “So this is your boat, Shim’on?”

“Yes, rabbi.  Andreas and I own it together.  Those two in the other boat are Ya’akov and Yochanan, our partners.  You might know of their father, Zavdai.  He owns a number of boats around Kinnaret.”

Yeshua grinned.  “As a matter of fact, I’ve done business with Zavdai.  My father Yosef and I helped him build a dock a while back and we made some furniture for their house a few years ago.  I don’t know if Ya’akov and Yochanan would remember me, but I remember seeing them around and chatting with them back then.”

“Small world!” said Andreas.  “Hey, Ya’akov and Yochan.  Do you remember Yeshua the carpenter working at your house and your father’s dock a while back?”

The other two looked sharply at the rabbi.  “Well I’ll be!.  Of course.  Yeshua the carpenter from Natzeret!  But, you’re now a rabbi?  That’s quite a shift!” said Ya’akov the sceptic.

Yeshua ignored Ya’akov’s tone and answered graciously, “It’s really nice to see you both again.”

He then moved to the sturdy forward shelf in Shim’on’s boat and stepped up where the crowd, now numbering several hundred, could see him.  His voice was resonant and conveyed real authority as he first told them a story about a pearl followed by another one about a treasure buried in a field.  He finished with a blessing on them as he dismissed them to go about their daily concerns.  He reassured them that he would be available later outside the synagogue for them to come with their sick and unwell.  Right now he needed to spend time with his new friends.

He stepped back down into the boat as the crowd began to disperse calmly and peacefully.  As simple as this had all been, lasting no more than ten minutes, Shim’on, Andreas, Ya’akov and Yochanan had been spell-bound.  They had just met him but somehow it seemed as if they had already known him for years.

Something buried deep inside was welling up in Shim’on, something linked to this unusual person, so unlike anyone else he was likely ever to meet again.  In shock, Shim’on the strong, the bluff go-getter realized that this Yeshua scared him.

It made no sense.  There was no threat of any kind.  The young rabbi was of an age with him.  He was a man who exuded peace and compassion, but Yeshua genuinely scared the wits out of him!  It was said that there was no one taller or stronger than Shim’on in K’far-Nachum or the whole region roundabout.  Yeshua was tall too, and his build said that he was also strong, a craftsman used to hard work.  But he exuded shalom.  His stories about Adonai and the Heavenly Kingdom seemed to be about a Person he knew. “So how was the fishing last night?” said the rabbi.  “I don’t see many fish in the boats,” he smiled.

A Different Kind of Fishing, Part 1

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Copyright ©Vincent Marquis, 2020

by Vincent Marquis

(Note: This post and the next two will be different from the usual fare in worldvyoublog.com. I am sharing a short-story based on the first meeting of Yeshua/Jesus with several of his first disciples. The story is a re-imagining of those encounters based on the New Testament. Literary licence accounts for a my not totally strict adherence to the accounts in Matthew, Mark, and Luke.)

Shim’on was dog-tired and discouraged.  The dawn was breaking and the night’s fishing had been pathetic.  Nothing to show for twelve hours work except sweat, a chill in his bones, sore muscles, and bad humour.  His stomach growled with hunger.  He had long since eaten his midnight lunch of bread, dried fish, and figs.  Their water jar was almost empty, although there was Kinneret to dip into.  As he carefully coiled his net, he was looking forward to a cup of wine at home along with his morning meal. 

He barked at little brother Andreas to get a move on in pulling in the other linen-weave net.  The sooner that got done, the sooner they could dock the boat, get ashore, clean the nets, and go home to eat and rest.

Ya’akov and Yochanan had had no better luck.  In their boat about fifty cubits to starboard, they too were hauling in their empty nets.  Time to call it a night. 

The last few weeks of late spring had been pretty slim, and that would make for a hard summer if it kept up.  With the nets finally in the boat and placed in their spot behind the mast, he and Andreas put their cloaks on over their tunics and sat at the oars to head for shore.  Their destination was the fisherman’s wharf in the center of their home town, K’far-Nachum. 

K’far-Nachum boasted a large market district where most anything could be bargained for, even pigs from the Decapolis for the Gentile residents.  Right next to the market was the fine new synagogue with its boundary wall, its colonnaded courtyard, and well-tended garden.  The congregational assembly hall was large enough to accommodate hundreds at prayer.  The interior decor included a finely tiled mosaic floor laid out with colorful natural scenes to glorify Adonai as Creator.  It was complemented by the fine craftsmanship of the ark where the sacred scrolls were kept.  Unlike poor villages and towns whose synagogues could afford only the most essential scrolls of Torah and a great prophet like Yeshayahu, K’far-Nachum’s had many.

Although the town fell under Antipas’ Tetrarchy rather than the Roman Governor of Syria or his subordinate, the Procurator of Y’hudah, the great shadow of Rome was never far should trouble arise.  While the majority of the locals were Jews, there were Greeks, Syrians, Nabatæans, Bedouins, and a few Phoenicians.  Most Romans only passed through, but there was a small contingent of Roman auxiliary troops camped on the outskirts.  Antipas was glad to have them there.  They ensured the roads remained free of bandits.  Troops marching south to Y’hudah from Syria were not an unusual sight either.

Most residents of K’far-Nachum, as throughout the Galil, spoke at least two languages.  Shim’on and his partners spoke Aramaic among themselves and were conversant in Greek.  They could all read the Hebrew scrolls in synagogue as well, although Hebrew was not a daily language.

Shim’on and his partners had prospered since settling here.  Fish were always in demand and the lake was usually generous.  The P’rushim and Scribes disdained the Jewish Galileans as unclean and ignorant, but Shim’on was a good man who followed the Law as best he could.  His irritating younger brother had lately been going off for days at a time to go listen to that rabble-rouser, Yochanan the Immerser.  The man was considered a prophet by many, the first in over four hundred years.  His message was mainly about repentance, telling people to undergo mikvah and prepare for the coming of someone greater who, he said, would baptize with fire!  Presumably he meant the long-expected Mashiach.

What in the name of the Blessed One did “baptizing with fire” mean?  He could understand undergoing a ceremonial mikvah to symbolize a desire to live a pure life for Adonai.  He hadn’t done mikvah yet, but he sometimes felt a tug in that direction.  He was well aware of his faults and that, as an example of Adonai’s chosen people, he fell far short.  About this baptism by fire he had no clue.  It sounded downright unpleasant!  But prophets were always rather cryptic.

He was a man with responsibilities, with some property, with a place in society in this part of the Galil.  He was the respected heir to a family business that his grandfather and his father, Yona, had worked hard to establish in neighboring Betsaida.  After Yona had retired, Shim’on had moved to K’far-Nachum, a more strategic location, and the move had proved a good one.  Andreas had followed him.  Shim’on had a decent house, a good wife, and a charming little girl.  His wife Shoshana’s mother had recently come to live with them because she was now a widow and her health had been deteriorating.

Brooding, he pulled on his oar.  “Life is basically good,” he told himself, “so why do I feel unsettled, as if I’m missing something?  What is this?  I’m not like this!  I’m a joyful fellow.  I love what I do.  A few weeks of bad catches are part of the game.  It will all balance out in the end.  Besides, this is what Adonai has given me, so it is wrong for me to grumble and be unhappy.”

But still he brooded.  He made no pretention about trying to live a perfect life like the P’rushim who paraded around all day in prayer-shawls with long t’alit, making sure everyone heard them and saw them as they went to synagogue or scolded someone for violating some minute rule.  Who made all those rules anyway?  He could remember few such minutiae from the hearing of Torah in synagogue, or even in the rabbi’s teaching for his now long-past Bar-Mitzvah.

The nature of his work and the people he dealt with exposed him to “uncleanness” every day.  He did his best not to build up resentment or hold grudges, to let his eye wander after pretty young maidens or, worse, the sensuous women of the night that lived in a certain part of town.  They could be seen walking around the market to advertise their availability.  There were occasional days or nights when he had been tempted to sneak off.  He shook his head to clear it.  Shoshana was a good woman and mother and all he could desire.  Little Hannah was the delight of his eyes.

“Stop it, idiot!” he mumbled aloud to himself.

Andreas, sitting on the seat at the other oar on the opposite side of the mast with its folded sail and tied down spar, looked over at him quizzically.  The morning breeze was up now, making the rowing a little stiffer.  “What are you mumbling about, Shim’on?”

“Nothing important,” he answered.  Then, to change the subject, he asked, “So do you think the Immerser is the Mashiach?”

Andreas was emphatic.  “He’s a real Prophet, and when I listen to him, I feel like I’m hearing the words of Adonai!  I like to listen to him, and you should come sometime.  We could do mikvah together with him.  It would do you good.  I’m planning to do it soon – next time we have a few days without fishing to do.

“And he says very clearly that he is not the Mashiach.  He says that Mashiach is already among us, and bringing an axe to cut down the trees that don’t bear fruit.  Really, Shim’on, you should come to hear him.  He knows how to put those arrogant P’rushim in their place.  Sometimes he really gets them mad, tearing a strip off them about their hypocrisy.  And he lays into Prince Herod too about his sleazy behaviour with his sister-in-law.”

Shim’on laughed, his humor improving.  Andreas had a knack for lifting his spirits.  He was blessed to have such a brother who was also his best friend.  He had always wondered why his father had given Andreas a Greek name.  Yona had only said that it was to honor a close friend who had died in the time of his youth.  There was a story there which he longed to know.  His father had had some sort of adventure with a Goy friend as a young man, but no one ever talked about it. 

Family and neighbors had gossiped about Yona naming a son after a Gentile ever since.  It made Shim’on self-conscious.  He and Andreas had to be extra careful so as not to bring more shame on the family by being accused of compromising.

He glanced behind him.  They were still at least eight hundred cubits from shore and the morning breeze was getting stiffer by the minute.  The sun was over the horizon and now giving some warmth.  His quick glance to shore had shown him a bit of a crowd gathering.  What could make that happen at this hour? Andreas had seen it too.  He had especially good eyesight and piped up, “Say, I think that new rabbi from Natzeret is on the beach.  He has quite a group there with him.”

Autumn Beards

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“Rise up in the presence of the hoary head…”

(a Biblical proverb)

During the pandemic, several of my male friends decided to grow beards, while others have let their beards grow without trimming.  (Super Movember??)  While I have not had a beard for over twenty years, the results remind me of what I now look like were I to decide to let my facial hair proliferate.  Combine this grey facial frazzle with thinning gray hair, and this is what Solomon’s proverb refers to as the male version of “the hoary head”, as per the old King James Version Bible rendering.

Centuries ago, rising up when an old geezer (male or female) or two entered the room where the younger set sat or reclined was an expected sign of respect.  There were cultural assumptions behind such a practice, which in our time would just seem weird and very much unnecessary. 

First, there simply weren’t large numbers of elders around, given the much shorter life-expectancy prevailing up to the twentieth century.  Someone who made it into their sixties or beyond must therefore be specially favoured by God or the gods.  That alone was reason enough to respect them, if only to avoid incurring divine disfavour for failing to recognize that these people probably had God’s protection and maybe even a special connection to the Lord.  Hence, you would do well not to slight God by treating them with disdain or lack of courtesy.

Second, the elders who had survived were usually the community’s rulers and advisors and had earned their place and the respect of the younger, less life-experienced people aspiring to the prestige of recognized leadership.  In those days, the world had a lot more constancy about it. Contrast this with our usual present-day practice of relegating our elderly to the sidelines because, supposedly, they can no longer keep up with all the new ideas and progressive advances in technical and social development.  Since these are almost always supposed to be improvements over the “old-fashioned” methods and traditions of even one or two generations ago, where the seniors are assumed to be stalled, why would we want the old-timers in charge?

Thirdly, centuries ago, parents and grandparents were simply owed respect and esteem because they were your parents and grandparents and had raised you and cared for you.  If they had done it moderately well, your respect for and honour of them was just their due.

We all know how much this whole cultural paradigm has shifted.  “Seniors”(what a wretched word instead of elders!) get out of the way!  Yet we are seeing two seniors face off for the Presidency of the USA.  “Naturally”, in the 21st Century psyche, numerous questions abound as to their fitness to take on that most powerful of all political gigs in the world, even though one of the contestants has been in the job for four years.  However one may assess his performance, on cannot say that he has not been as politically cunning and wily as many an aspiring younger fellow.  But still, the assumption is that the two contestants can’t or won’t be able to keep up – in just about any aspect one cares to mention.  Are Mr. Trump’s peregrinations the result of senile instability?  (Hardly!)  The old guys will need younger, stronger, smarter, more adaptable people to guide them, rather than their guiding their team of supporters – constitutional niceties aside.

Absent from our current society’s way of considering such profundities is the true end, the real context, in which all this plays out.  But, as our old friend Qohelet might have said, “This too is not a new thing under the sun.”  To the ultra-rich and powerful down through the ages of recorded history, the greater context has almost always been, in application, invisible or just plain ignored.  Bloody inconvenient too, admitting there is Someone or something greater than you to give account to.  Alternatively, official homage to the Greater Power has been observed as a means to manipulate the rest of the human herd and keep or make them subservient.

No one ever born has ultimately been able to avoid facing the “greater context”, however much they may deny it or how hard they may work at staving it off.  A Buddhist meditation preparation (paraphrased) puts it thus:

“I am of a nature to die; I am of a nature to become sick; I am of a nature to become weak; I am of a nature to be forgotten soon after I depart this world.”

Yet most of us in this society of “First-World” dominants, perhaps more than in any other age, seem to live as if none of this is true – until suddenly we are forced to face our own mortality, transiency, and ultimate insignificance.  As the whole world has been forced to do in this pandemic pause to ponder.

The Queen of England (and Canada, and Australia, and New Zealand, who is also the reputed most famous and wealthy woman in the world) and Jeff Bezos (the reputed wealthiest person in the world) must eat, drink, and use the toilet same as the rest of us.  Their wealth and power and influence will not exclude them from the common fate of all referred to by Buddha.

Perhaps in centuries past the elderly really did merit the roll of “elders” – those qualified to lead by wisdom and life experience.  Even now, it may well be true that the elderly who have not become demented and not given in to despair and cynicism still have a great deal of practical wisdom to share about how to live a “good life” (a long and complex subject in itself), regardless of their supposed lack of technical prowess and inability to or simple disinterest in keeping up with all the foolish trends and spurious causes of dissent and outrage that so plague our increasingly uncivil society.

The art of dying well is never out of date, but the wisdom to prepare for it is more and more rare.  Instead, we have created a culture which obsesses about prolonging the illusions of youth.  Our culture denies that those raging hormones need to be given proper channeling or they will curse both the individuals who abuse them and their victims.  The strong and aggressive may use their raging energy (which is largely sexual repression and misappropriation) to subdue and destroy others.  A subtler method of destroying the repressor and oppressor of one’s urges, or anyone who dares challenge the actions, causes, and words of the new class of revolutionaries, is to engage in outrage at every voice which suggests your preferred cause may be hollow.  We now have whole masses substituting rage for the love they are seeking in all the wrong places.

Life’s journey towards death may be long or short.  Rage and constant outrage tend to make it short and brutal, bereft of almost all the most rewarding experiences and elements we have been offered by our Creator if we seek to do it His/Her way.  It may be rich and full at almost any length if it is cherished and wielded well.  For those who unrepentantly destroy others’ lives by using them for their own pleasure, benefit, and selfish purposes, there is a special place in hell.  In my own humble experience of watching historical examples and those of some people I have known in the course of seven decades, few succeed in escaping the trap seeking revenge or even some notion “justice” via anger and violence which they make for themselves.  “You reap what you sow.”  “Those who live by the sword shall die by the sword.”  Karma is a real thing, whatever religion, philosophy, or ideology you hold to.

As to the COVID whisker proliferations?  They may just be a whim.  Or the onset of laziness about personal appearance.  Or an admission of defeat in fending off old-age and its inevitable conclusion.  Or perhaps an attempt to recapture in even a teensy way some of the magic of that mythological stage of virile youth.  Or, finally, just a way of coping with the lack of new scenery to gaze at from the confines of COVID isolation.  Or, most improbable, maybe someone sweet and irresistible asked you to grow the thing back.

The one thing we can all do as we continue along this globally shared journey in 2020 into 2021 is to remember what Buddha said.  And here is another piece of ancient wisdom along those lines from The New Testament Letter to the Hebrews: “It is given to humans to die once, and then comes judgment.”  We have one go, one kick at the can, one journey to make.  COVID reminds us that our age (personal and societal) doesn’t guarantee how short or long our personal trip will be.  The one guarantee is that we will all arrive at the same destination. 

In meeting our Creator at least that one time, the most important question will be what account we will give for how we made our journey, which was His/Her great gift to us, given out of sheer love and under no obligation on His/Her part.  Rationalizations and justifications will be irrelevant, for, as Hebrews also said (my rough paraphrase) “All is visible and open to view to the Lord. . . . It is a fearful thing to fall into the hands of the living God”.  Especially if you face Him/Her alone and have to stand on your own merits. 

Personally, I’m trusting my Advocate to be there with me, as He has pledged He would be two thousand years ago to anyone who asks.  In my own case it was not quite so long ago that we had that talk.  I’m sure He would be willing to stand with you too, but you’ll have to ask Him ahead of time.  Don’t wait too long!

Summer 2020, 3: People with Clay Feet

The expression “(s)he has clay feet”, although perhaps not so well recognized as it used to be, is still understood to refer to someone who, under the appearance of glamour, glitz, control, wealth, power, etc., has some serious flaws, usually kept as hidden as possible. 

Every normal person knows they are flawed.  Looking in the mirror in the morning can show that easily enough at one level.  But the delusion is much more problematic when it comes to the more serious matters of character and psyche.  We can shield our physical shortcomings when we doctor our faces, perfume our bodies, get plastic surgery, and hide ourselves inside some clothing.  The other flaws will sooner or later jump out of our mouths and flash into view in our behaviour, despite our best attempts to repress them.

Having clay feet is actually one of those sayings based on Biblical imagery that has somehow lingered in the language and culture despite the alienation of our society and culture from its long-time Biblical underpinnings.  Kudos to anyone who actually knows what Biblical story it stems from!  (I’ll add that tidbit at the end of this article in case you don’t know or remember.)

Incidentally, even if you don’t hold the Bible in any great esteem as a holy book, it’s still an amazing source of imagery and insight into fundamental human nature, not to mention history and some incredibly good stories which have provided fodder and inspiration for millennia to writers and thinkers across the world.  To the objection that the less well-informed often make that it is not a reliable source for history and is full of super-inflated legends and myths that have been used to deceive and oppress people, they simply don’t know the book at all.  My suggestion to anyone in that boat is, “Try reading it for a while, just as literature, setting aside your ideological bias, and then criticize it with a modicum of civility and balance.”

Now back to the clay feet idea.

The truth about the “legendary” and “mythological” heroes and heroines in the Bible is that they just don’t measure up to the standard notions of hagiography.  Biblical saints are very human, and sometimes not very likable.  They certainly did not walk around in a cloud of radiance and haloed goodness.  A few examples will suffice to demonstrate this.

Abraham is held up in both the Hebrew and Greek Scriptures as the great model of unshakeable faith and upright character to be emulated by true disciples.  He is the founder of the “Chosen People” of Israel, and the great example of faith-based salvation in the New Testament Apostolic writings.  But Abraham had “clay feet”.  He lied about his (first) wife – twice!! – and let two monarchs add her to their harems because of fear that the King would kill him to have her.  Perhaps ashamed of his previous treatment of Sarah, he gave in to her and disowned his first son by her maid and his concubine when Sarah became jealous of he own maid and the status of her surrogate son, Ishmael, above her own son, Isaac, miraculously born long after menopause.

Jacob, Abraham’s grandson through Isaac and father of the twelve “Patriarchs”, was a liar, deceiver, and conniver who cheated his brother Esau out of his birthright and a good part of his inheritance.  (Seems as if the internal family rivalries were passed from generation to generation.)

King David, slayer of the nasty giant Goliath, the great model of “a man after God’s own heart”, writer of half the Book of Psalms, was an adulterer, murderer, absentee and rather poor father, and a multiple polygamist who disregarded the admonitions about Israel’s King not amassing wives and wealth or relying on massive military power.

King Solomon, David’s heir, builder of the First (magnificent) Temple to Yahweh, and the reputed “wisest and richest man in the world” in his time, exponentially exceeded his father in amassing excess wives, horses, chariots, and splendid displays of his prowess as a ruler.  He taxed his people into poverty, and reintroduced idolatry and various other forbidden occult practices into Israel.  He compounded all this by murdering most of his half-brothers to consolidate his throne and doing away with another batch of David’s former foes, sometimes in obedience to David’s (so much for David`s vaunted clemency in his lifetime!) death-bed wishes.

In the New Testament, we find some pretty glaring weaknesses among the disciples of Jesus. Two examples of the most prominent will suffice.  Peter suffered from “foot-in-mouth” disease and a tendency to try to play both sides of the road in his leadership, thus creating ambivalence in settling some pretty important questions among early believers.  Paul, the greatest evangelist among the Apostles and certainly the first and greatest theologian among them, had a fiery temper and quarrelsome disposition mixed with a fanatical streak which held on from his days as an uber-Pharisee.  He was also an accessory to murder in his pre-Christian days. 

This is a very short list of such examples.  Of course, I am only citing negative examples of things these people did.  Obviously, they also did enormously important positive things or they would not be part of the story of God reaching out to the human race to bring restoration, reconciliation, and ultimate redemption.

The point is that the Bible is unlike any other sacred literature.  The forty or so human writers who contributed to it did not edit out all the nasty bits about our ancestors in faith so we would have only a rarefied, superhuman portrait of them.  We are intended to see them “warts and all” so that we can realize that, if they are “saints” despite all that stuff, so can we be and, if we are in relationship with God through Jesus, the ultimate answer to our human brokenness, we already are saints.  “Saint” just means set apart to God, for God, for the Creator to mold into a true image-bearer and to participate in the bringing and building of the Kingdom of God here and now, in preparation for what it finally will be, without all the warts and failures.

It is really a message and picture of great hope we are seeing, not a depressing tale of inevitable human sin and failure.  Destiny and Fate are not what we face, as per the hopeless picture given in ancient paganism and even some modern religious and philosophical ideologies.

As the Apostle Paul, a certainly “clay-footed” man Jesus chose anyway do more church-planting and Kingdom-building than anyone else of that time, put it, “Oh, Death, where is you victory?  Oh, Death, where is your sting?  Death has been swallowed up in victory,” because of and through the resurrection of Yeshua/Jesus!

Oh, yes!  That allusion to clay feet is in the Book of Daniel Chapter 2, verses 31-45.  The story refers to a dream of King Nebuchadnezzar of Babylon in which an enormous statue with a head of gold, shoulders and arms of silver, belly and thighs of bronze, legs of iron, and feet a mixture of iron and clay, appeared to the King.  Daniel explains the meaning of this vision to Nebuchadnezzar.  Over time, the statue could not stand on feet of this weak and flawed admixture.  I will leave it to the reader to look up the complete story and its interpretation by Daniel.

In conclusion, we do well to be aware of our own clay feet before we go declaiming about all the things which bring others down.  Jesus put it another way, “Before you go taking the splinter out of someone else’s eye, remove the speck from your own.”

We all walk on clay feet.  We all need to seek and trust in God’s grace and mercy – for ourselves and for those others we see so many faults in.

Summer 2020, 2: Talking Points

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Like many I know, I have been paying less attention to the swirling morass of the news these days.  Most of it is glum and discouraging anyway, and, here in the “Great White North”, summer is all too brief to waste on keeping up with the latest blasts in the present mockery of “discussion and dialogue” in uber-confused Western culture.  Besides, between true news (??) and the boundless volume of the less reliable variety, it is often hard to draw a firm line in the midst of all the spin and vehement opinion masquerading as considered point of view. 

Everyone has a point of view, of course.  But the problem is that it is now uncommon to find any serious attempt to talk about an issue.  Most of what passes for commentary consists of dismissing the writer-commentator’s submission as mere strong bias or even some sort of incipient “Communism” or “Fascism”.  Lamentably, those accusing “those other people” of being the bogeyman have little real understanding of the ideologies involved, and probably don’t care that they are ignorant thereof.  In place of dialogue we are stuck with polemics, histrionics, and ad hominem denunciations of “those Nazis/Commies”.

Canada is very similar to many other First World nations in much of its public life’s dominant trends and concerns.  I find the near impossibility of having real discourse about important things in my home country, let alone the Great Republic to our south, increasingly disturbing.  What are the repercussions of this stark polarization for our social and political life?  Its impact can be seen in virtually everything, as can the disdain and scorn for any opinion and perspective other than one’s own.  This disease proliferates in social media and even some of the supposedly professional media. 

What is of even greater concern for me than most of the general “Right vs. Left” screaming sessions that populate the public and private commentosphere is the penetration of this malignant ethos into the Christian sector, especially in North America.  There too listening and a desire to achieve real insight have taken a serious hit.

Cynics and critics of the Church (no specific branch or denomination in mind) will say that this has always been true of Christians and Christianity.  Unfortunately, this has too often been valid.  The history of the persecution of “heretics” and the infamous wars of religion after the Reformation and Counterreformation illustrate this, plus crusades, slavery justification, pogroms, colonial invasions and genocides, and witch-hunts perpetrated in the name of Jesus, the Prince of Peace and the great Reconciler of humanity with the Creator.

So many of the scenarios and diatribes coming from too many voices declaring that God has shown them the truth behind the politics, economics, and social programs of this age, whether they are for or against any specific Party, candidates, or ideology, sound so familiar to so much that has happened since late antiquity.  It would be a very long story and series to go back over all that.  As Qohelet said, “There [really and truly as regards human nature and behaviour] is nothing new under the sun.”

It may prove true that we are quite close to or even in the last, Last Days and on the verge of the Great Tribulation.  I am aware that quite a few believe that we are now seeing such signs, and they may be right.  My generation thought this back in 1973. People thought it in World War 1, and in WW2 called Hitler the Antichrist.

But Jesus told us that it is not for us to know the times or the seasons.  Rather, above all other things, we should be busy building the Kingdom.  While we shouldn’t be ignorant of the enemy’s nature and schemes (stealing, killing, lying, destroying), neither should we be glorifying them, even inadvertently, by obsessing and spending great swaths of our time searching for them in every subtle nook and cranny.  That stuff has always been there and will continue to be for however much longer Yeshua ha-Mashiach tarries.  I too long for His coming, but all my worrying about how dark things are getting won’t hasten it one micro-second.

The mistake is to obsess about such signs and prophetic pronouncements and apparent sort-of-look-like-fulfillments to the point of forgetting what the true and perpetual calling of Jesus’ earthly Body always has been and remains today.  It is to love God, love our neighbour, look after the helpless, defenceless, least esteemed and able to care for themselves, the oppressed, etc., and tell people the good news that the Lord-God Creator has given us a way back to Him through Yeshua.  It is not rocket science depending on abstruse calculations of what constitutes the fulfillment of all the signs given in Matthew 24, Mark 13, Luke 21, the apocalyptic passages in the Epistles, and, especially, the Book of Revelation.  It is certainly not that peculiar North American obsession about being raptured out of this vale of tears in a sort of Great Escape before the Devil gets control for a few years.

A sure measure of our life in Jesus is to what extent the peace which is His great gift to His people, even in the midst of trouble and turmoil, continues to bring forth His light in our own lives and in the Church.  Another is the presence of the Spirit’s fruit: “For the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law,” says the Apostle Paul in Galatians 5.

That fruit should come forth in both words and actions, including, as hard as it may be, graciousness towards those who mock us and belittle us.  Especially moreso when strong differences emerge among sisters and brothers of God’s family.  As James tells us regarding our propensity to pass judgment on the purity of one another’s faith, “Who are you to judge another person’s (God’s) servant?”  And as Paul admonishes us, it is often when we think we are strong enough to lay the truth (as we see it) on others like a scolding parent that we are most likely to fall.  “Pride goes before a fall.”

Obsessing about and continually lamenting the toxic political and social realm of today is a form of deadly, creeping deception.  The enemy of our souls is quite pleased to see us mired in it.  For when we sink into that pit, it is quicksand with its fascination upon our minds and what seems like the estimable desire to “be aware of the enemy’s schemes lest we be deceived”.  We become so weighed down and fatigued and drained that we lose sight of and motivation to be engaged in the straightforward life of Christ’s Kingdom being made manifest on earth.

It is clear from all of the New Testament that the “spirit of this age and this world” (aion and kosmos in Greek) are opposite and opposed to those of the Kingdom of Jesus.  He told us, “By their fruits shall you know them.”  What fruit do we want to both produce and consume?

Yes, He also told as to be “as wise as serpents”, but in the same breath He added “and as innocents as doves”.  At times, we need to “expose the evil deeds of darkness”, as in naming them for what they are, but the best exposition is by being the light.  I have become more aware, or been reminded, that a lot of the darkness is plain enough to everybody, even non-Christians. 

So I must be about the Father’s business, which is essentially not very complicated as we said above: caring for the downtrodden, the poor, the wretched, the homeless and forsaken, the despairing, the forgotten, the sick, the abandoned and friendless, etc.  And that begins in God’s family, but certainly does not end there.

The enemy of our souls and of humanity itself is very happy to see Christians mesmerized by the kaleidoscope of the sorcerer’s brew our culture has become, or fixed upon how sadly backslidden and fallen into error and somnolence so much of the worldwide Church (no particular denomination intended) has become.  Truth be told, most of us (mea culpa) in the West have been affected by those two afflictions to some extent. 

We all need to reread the seven letters to the Seven Churches of Revelation and take Jesus’ admonishments to them to heart.  As to unravelling the seals within seals and wheels within wheels, well, if the best minds in Christendom haven’t been able to do it in two thousand years, (“and they too have the Holy Spirit” as Paul might have said) I doubt that we will either.  But I suspect that a lot of it is already past and whatever’s left to come will take us all by surprise in the when, where, what, who, and how. We already know the “why”.

Above all, trust Yeshua and Adonai and love your neighbour and you can’t go far wrong.

Shalom!

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When Evil Comes, 13 – Rebirth, 4 – The New Human

Agapeo – to love as God loves

“A new commandment I give to you [a plural “you” in Greek], that you [plural] love [agapate] one another even as I have loved you, that you also love [agapate] one another.

(John 13:34)

We have had many millennia to illustrate what the “old” human does.  Human creativity can be stunningly beautiful and incredibly ingenious.  Humans are astounding creatures – inventive, perceptive, and immensely creative.  It is very hard to account for all this from an evolutionary perspective.  Clearly, humans hold a special position within the Cosmos which is hardly relevant to the generally accepted laws governing the rise and survival of species. 

Certainly, survival of the fittest seems to apply to the rise of humans to the apex of the natural world.  In that wider sense, so does natural selection.  But on that crude scale, what survival value does the ethereal, aesthetic creation of a Michelangelo or an Aristotle or a Siddhartha Gautama have?  These sublime expressions of the best of the human spirit set us as a species apart from Gorillas, Orangutans, Dolphins, and Crows (probably the most intelligent species of bird-kind).  But what is their intrinsic “survival value” or natural selective power? 

They point to another dimension above and beyond the merely “natural and material”.  They are no mere expression of vitality for survival and domination.  They are sign-posts to a realm of infinite potential and a yearning for the sublime.  They are the echoes of longing for some other, greater, culminating fulfillment transcending the merely physical like a wistful ghost of a lost memory – of “Paradise Lost” as John Milton put it.

Two millennia ago a unique individual human who epitomized all of this lived in Palestine.  He had a common enough name – Yeshua.  He came from a tiny place called Natzeret in Galilee.  He was not born a prince or a noble into a wealthy, prestigious clan.  He did not become a learned sage of the intelligentsia and establish an Academy or University to inculcate and spread his ideas like a great Greek intellectual.  He did not compose treatises and set down esoteric propositions about the ideal society or life-style.  He did not author any great works of literature or execute any artistic masterpiece.  He did not engender a great political movement or gather a crushing military force to impose his vision for a new world under his own sovereignty.  [This last notion was what many of his Jewish contemporaries were awaiting from a great new leader.]

Instead, he was born among the humblest of the humble in the most obscure circumstances imaginable.  Yet he would become the most controversial and truly radical person to have ever lived. 

Even his birth bordered on the scandalous with his mother pregnant before marriage.  He grew up in a village of no consequence either historically (till then) or in the register of first-Century localities.  His country was occupied by the most fearsome military machine of all time, with no earthly prospect of breaking free.  He became a carpenter like his adoptive father.  His education was what any Jewish lad then had – the rudiments of literacy in Hebrew in order to read the scrolls in synagogue.  By all reckoning, he should have been an historical nobody, like 99.9% of everyone who has ever lived.

Instead, he became the most remarkable human in history.  Yet this was not by conquering great dominions and building huge monuments to his own fame, as so many have done hoping to achieve a sort of pseudo-immortality.  Nor was it by precipitating a revolution to overthrow the oppressors and institute a regime which, like so many others, would in time become oppressive in its own right.  Since then, others have used his name to do just that sort of thing, although it is completely contrary to his own principles.  (“Those who live by the sword die by the sword,” he told his followers at the moment of supreme crisis in his own life.) 

Neither did he go about winning a name in philosophy and erudition to inspire others to study and ponder on his legacy of ideas and concepts – although certainly the by-products of his work include an enormous amount of that kind of material.  Nor did he give us a body of stunning architectural and artistic marvels to be admired and emulated for ages to come – although others have given us that as they have striven to honor him. 

Finally, and perhaps most baffling of all in the light of what received wisdom has so often attributed to him, he did not set up a religious system and establishment to replace previous ones in manipulating and cajoling people to bow and scrape in fear of the wrath of God, and, in his name, the humans who run the system.  This last point is an immense subject on its own, one to which we cannot do any justice here.

We could carry on this litany for a very long time.

Instead of all this, Yeshua, the First-Century Jewish carpenter from Nazareth in Galilee, went completely “countercultural”.  He challenged the most cherished aspects of the tradition and interpretation of “the Elders” and “Fathers” of his nation and the religious system.  He made an end-run around the political powers and principalities, Jewish and Roman, by refusing to engage them on the grounds of nationalism, patriotism, manifest destiny and imperial ideology.  His very message nevertheless challenged them at their very roots.

He spoke to “ordinary folks” about their ordinary lives and dilemmas and afflictions.  He went straight to the heart of the human condition in all its pain and brokenness, its simple joys and sorrows.  He directly addressed the alienation of every individual who is born from their Creator, from one another, from themselves, and from the creation.  He showed them, by example before ever telling them, that the only exit from all of this complex of interwoven brokenness and fragmentation of reality, both physical and spiritual, personal and collective, whicht is found everywhere and in everything, was by “rebirth” into the Kingdom of God. 

He embodied and enacted what he said – reconciliation with the Creator by being willing to put to death all the old “solutions”, which are all really manifestations of the delusion of the godhead of self.  He showed and taught that keeping rules, subjecting oneself to personal discipline, and performing rites cannot bridge the great gap between us and the Creator.  (However, he did say such things were never of value.  He himself demonstrated them in proper order and place.) 

Neither can chasing and even attaining all the perks of wealth, power, fame, and prestige “justify us”.  The person who chases all these things remains just as broken in soul, mind, and spirit at the end as they were at the beginning of their quest.  As he said repeatedly to those who came to hear him, “Let those who have eyes to see, see; let those who have ears to hear, hear.”

But he had no illusions that the majority would give up their “lust of the flesh, lust of the eyes, and pride of life”, as one of his best friends later expressed it.  The allure of the mirage is very great.

Only rebirth from above can break the cycle of bondage and open the heart to the spirit of Adonai, the Creator.  Only the Creator’s Spirit, the Spirit of agape, entering the broken human spirit can break it.  And how that happens is a mystery which, ultimately, we cannot penetrate.  He said, “Many are called but few are chosen,” but he also promised, “Seek and you will find; ask and you will receive, knock and it shall be opened to you.”  For Adonai, the Father, will “in no way cast out those that come to him” with “a broken spirit and a humble heart.”

As the supreme statement of rebirth, Yeshua died on a Roman cross, betrayed to the oppressors by his own people. But he did not stay dead. He was resurrected in his body, rendered incorruptible and immortal, by Adonai as the Creator’s final word of reconciliation and rebirth to a desperate world entrapped in its own hubris. He lives now to offer and give rebirth to everyone who comes to Adonai through him.

Rebirth is open to anyone.  It is not exclusive, but it is not won by personal application as in some sort of self-flagellation, or by diligent study and cogitation of texts.  It is there for the asking.  “Any who come to me I will certainly not reject,” he says.

Rebirth is much more than an once-in-a-lifetime transaction.  It is far more than a “slam-dunk” and move on sort of thing, as it has sometimes been very poorly portrayed in popular presentation and theological misconstruction.  It is not a formula to be recited and dated like some sort of spiritual contract with God.  It is God’s doing in response to a human cry of the heart and soul to have the “old human” die and the “new human” be brought forth.

Finally, it is the transition from spiritual death and slavery to spiritual life and freedom – freedom to become all that we were originally intended to be by the Creator.  It is something that is to be grown into.  Just as we grow up in the flesh, we grow up as a child of God.  It’s a “rest of our lives” journey here on earth as those who have received it learn to live it now.  It is the final resurrection in the New Heaven and New Earth which Adonai has promised and his Son Yeshua will bring into being in its fullness “when the times are fulfilled.”

“… the creation itself will be set free from its slavery to corruption into the freedom of the glory of the children of God.  For we know that the whole creation groans in the pains of childbirth together until now…. we ourselves groan within ourselves, waiting for our adoption as sons [and daughters], the redemption of our body.”  (Paul’s Letter to the Romans 8:21-23)

(THIS CONCLUDES THE SERIES ON “WHEN EVIL COMES” AND THE SUBSERIES “REBIRTH”)