Thursday, August 24, 2023

What's a Tree?

 Many years ago, in a poetically mischievous mood, I thought of the old line about how to carve a horse out of a block of wood: you take a block of wood and carve away everything that doesn't look like a horse. I thought: Hmm.... What if I wanted to write a poem on that principle, about...let's say...well, not a horse, but how about a tree? I guess you could say I decided to work with the wood instead of the animal.

So I proceeded to create a poem that was one long process of elimination, about everything a tree wasn't, trusting that at the end there'd be nothing left but a tree...sort of. Here's the result.

What’s a Tree?
by Ken Sears
What’s a tree?
Well, it’s not a horse.
It’s not a lake or a waterfall.
It’s not a volcano.
A tree isn’t an eagle or a star.
It’s not a pyramid or church steeple.
Not a soft breeze.
It’s no dream, regret or plea.
It’s not a silver mirror.
It’s not a circus clown.
A tree isn’t your parent’s voice or child’s cry.
It isn’t hope or despair.
It isn’t you, of course.
A tree is not a cozy hearth,
Nor a poem;
Neither page nor words.
A tree is surely no abyss;
You’ll find no all-consuming black hole there.
No, a tree is not that.
Now the rest, you can figure out.

Wednesday, August 23, 2023

It Would Have Been Better....

 All of us sometimes remember, think, feel pain because of something that it  would have been better had we never done, some time, some where, don't we?  What we regret having done; what it pains us to remember. It could be something we did 40 years ago, or a year ago, or ten minutes ago. We regret what we did because we realize that it was a bad choice on our part, that went against love, perverted the meaning of life, caused cruel pain to others; we regret things we did because we realize that they were spiritual crimes, even if not crimes under secular laws. 


And, moreover, we Christians are regretful in cases where unbelievers would not be, because we now perceive everything with new eyes; the apostle Paul says that "we have the mind of Christ," and if we have the mind of Christ, how much more vividly and starkly we perceive the wrongness of everything that is contrary to the love and holiness of God. So there is a paradox here, a blessed paradox, because although it is no fun to experience this heightened sensitivity to sin, to sin in and around us, at the same time it is a precious gift - yes, it is a "deposit of the Holy Spirit" that constantly draws us back to God for forgiveness and forward with God as His children to the fulfillment of His victorious, triumphant, eternal purpose of which we have forever been part in Christ. So in the end, we can only give thanks and say, "Thanks be to God who gives us victory in Jesus Christ!"

1 John 1:9

God is love, writes the apostle John in the same epistle. It is because God is love that He is faithful and righteous. Love is faithful, and so God is faithful in forgiveness. In plain human terms, God forgives because He wants to. Love wants to forgive. Even human love longs for the healing and peace that forgiveness brings. If this is true of us, how much more so is it true of God, who created us in His own image? Love begins in God, finds its origin in Him not in us.

 
If we, on our part, confess, He, on His part, is faithful, because Love is faithful. To forgive us is consistent with His love, with His eternal purposes, with His desire to preserve us and know us throughout eternity. Perhaps we sometimes forget this. Perhaps we forget what this eternal love is--call it an eternal principle, if you will, or an attribute, or a driving desire--but perhaps we sometimes forget what it was in God that drove His inexpressible feat of redemption, that is, the Love that brought the Son of God into the world and to the cross. This is undoubtedly what the Apostle Paul was thinking of when he asked, "Shall not God, who gave us his Son, also with him give us all things?" This includes mercy and forgiveness, cleansing and renewal. God is faithful because He is Love. 

Furthermore, if we, on our part, confess, He, on His part, is righteous. Just as we are sorry in our lives because we have committed unrighteousness, when God forgives and cleanses us, He is, in fact, committing righteousness. For us, of course, it would be uncomfortable, indeed inappropriate, to say to God in prayer, "You know, in fact You must forgive me because it is righteous conduct. 

And, indeed, there is no need to tell God that way, since we do not know more than He does; He does not need our lecture. It was not for this that the apostle John declared that God acts righteously, forgiving and cleansing, but rather for us to hasten, to speed our way to God, without delay or hesitation, with the certainty that we are going to the Father who loves us with the ultimate love, to the Father who is willing, on a level beyond all understanding, to do what is RIGHT and RIGHTeous. Exactly as He did in sending the only begotten Son, the Lamb of God, who takes away the sin of the world.

It may seem like I'm changing the subject abruptly now, but please be patient with me. Let's read Galatians 2:11-14:


We can look at God's servants, the apostles, and their actions and behavior in Scripture, and see that even after the Resurrection and the Day of Pentecost they remained men with, as we say in English, "clay feet," and that in the course of their ministry and their relationships with one another not everything was always perfect. They experienced conflicts and contradictions among themselves, sometimes they did not understand each other, and I am sure that in such moments they felt resentful, as occurs among us. This is just such a case. In this case, Paul confronted Peter at Antioch, pointing out, let's say, Peter's theological inconsistency.  Peter gladly sat with the non-Jewish believers and ate with them. But then came the representatives of the Jerusalem church, no doubt representatives of that extremely strict faction in the Jerusalem church that wanted all non-Jewish believers to fully accept the Mosaic law, and so to become fully Jewish through the Messiah Jesus. This was their understanding of the gospel. 

Peter plausible had commendable motives. He did not want to offend the brothers in Jerusalem. He thought he was keeping the peace. But he was wrong. In fact, Peter was showing a weak, not yet fully developed theology. You know, theology is not just what we think. Our behavior is theology in action; you could say that our behavior is walking theology; by our behavior we show what in fact we really believe, what we understand about God and role in His order.

Peter had not yet fully grasped what it means that all who are in Christ are one, that in Christ's Church there are not two layers or classes of believers. His deficient theology naturally produced deficient behavior.  And Paul, being Paul--though I'm sure I would say that Paul was, I'm sure, rightly upset at seeing how much Peter's behavior hurt the non-Jewish believers when Peter distanced himself from them as if they were second-class Christians--so Paul, being Paul, openly rebuked Peter for this hypocrisy. I'm sure it was unpleasant for Peter. It couldn't have been pleasant for Paul either. Feelings must have been hurt on both sides. Yes, they were apostles, but they were men, and men have feelings.
But many years later, what does Peter write about Paul? 

1 Peter 3:15-16

Clearly, the life and power of the risen Christ imbued these two apostles with the kind of love that strives with all its might for peace, forgiveness, reconciliation. Yes, the very love in which God is faithful and righteous to forgive us our sins and purify us. 

There was no bitterness or resentment there. Peter honors Paul as a "dear brother" and boldly claims that it was God who gave Paul this wisdom, and, yes, he even calls Paul's letters "the Scriptures," on a par with the inspired Scriptures of the Old Testament and other writings of the apostles. 

Yes, it would have been better if Peter had not distanced himself from his non-Jewish brethren in Christ that evening in Antioch, and it is likely that Peter later regretted it. But the same love of God that faithfully and righteously restores us when we turn to Him was the same love that brought reconciliation and deep understanding, yes, and honor and respect, between the apostles, so that just as no one can separate us from the love of Christ, nothing could separate the apostles from one another in the love of Christ. 

This is the paradigm, the model, for the Church. And the power and might to incarnate this model is found in that very love, faithfulness and righteousness in which God Himself unwaveringly moves to keep and guard us and our fellowship with Him. 

Of course, it would be better if we never made mistakes, if we never fell, if we never sinned. But if we lived in such a world, the Son of God would never have needed to come and sacrifice Himself for our salvation. Therefore, we must not pin our hope on the fantasy of our own sinlessness. Rather, we should be united by the very love that accomplished our redemption precisely because we were so imperfect and fallen. 

Remember, "And in this the love of God is revealed, that Christ Jesus died for us while we were still His enemies."

It is this love, this divine love that always seeks forgiveness and reconciliation, that unites us now, and if God is faithful and righteous to forgive, then forgiveness and reconciliation are always the right and righteous way for us in cases of offense and mutual insult. 

We also remember how the apostle Paul was so displeased with the young Mark that Paul separated from Barnabas, who disagreed with Paul on the matter, and this must have really saddened them both, not to mention Mark, because they went through so many deep and meaningful things together. I do not think, however, that Paul harbored resentment and bitterness toward Barnabas. The proof is that years later Paul wrote, "Hurry to send Mark to me, because he has been useful to me in my work." And if Paul had no bitterness against Mark, I doubt he had any bitterness against Barnabas.

So the key idea I want to express here today is this: there is a deep connection and spiritual interaction between what we read in 1 John 1:9 (If we confess our sins, He, being faithful and just, will forgive us our sins and cleanse us from all unrighteousness) and what we read in Matthew 6: 14-15: For if you forgive men their trespasses, your heavenly Father will also forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses.

This profound, essential spiritual interaction is also found in the words of the Lord (John 13:34-35): A new commandment I give unto you, that ye love one another: as I have loved you, that ye also love one another. By this all will know that you are my disciples, if you have love for one another.

I believe what the Lord is saying to us here is something like this: "If my life dwells in you, others will see me through you. And His life is Love; where Christ dwells, Love dwells. And Love forgives. 

So of course I should not expect God's love to function for me, to purify and forgive me when it suits me, but not seek to express itself through me to others. How then can it be Love? 

For if you forgive people their trespasses, your heavenly Father will also forgive you.

These words can frighten us theologically because they can be misunderstood as teaching salvation by works (i.e., "I am saved because I forgive"). No, they do not teach salvation by works. But the Lord often formulates doctrines in startling ways; we sometimes need to be startled and shocked so we will pay attention.

But between the love we receive and the love we radiate, there is an inescapable reciprocity, an interaction, a mutually animating and expanding principle: one cannot exist without the other. Which is vividly expressed in the words of the apostle Paul: (Eph. 4:32) "...be kind to one another, compassionate, forgiving one another, just as God in Christ forgave you."

And in the words of the Lord: (Luke 7:47) Therefore I tell you, her many sins are forgiven because she has loved much, but the one who is forgiven little loves little."

And in the words of the apostle John in the same epistle with which we began today (1 John 3:18): 

My children, let us not love in word or tongue, but in deed and in truth.

This love is not a matter of sentimental, sugary displays. On the contrary, it is manifested in fidelity, constancy, sacrifice, reciprocity, and commitment to our common love and service to our Savior Jesus. What fuels and sustains this constancy and sacrifice is personal fellowship with the Father and the Son, as John says at the beginning of his letter, "...what we have seen and heard, we declare to you, that you might also have fellowship with us: and our fellowship is with the Father and his Son, Jesus Christ," because without this fellowship none of us is able to maintain this way of life. Remember, "Without me you can do nothing."

And so, everything in our lives as the people of Jesus, how we relate to God and to each other, depends on where we are and where we are going. 

Where are we? We are in Him, and His life and love are the operative principles of our existence, as Paul said, "It is no longer I who live, but Christ lives in me. For one who is in Christ, everything is new; we have entered into a new order. 

And where are we going? We are speeding toward the day when God's new order in Christ will be finally manifested, the day when every knee will bow and every tongue will confess that Jesus is Lord. May our lives, our relationships, our forgiveness and our patience with one another be completely determined by this divine trajectory in which we find ourselves, the trajectory of redemption, of restoration, of renewal, the trajectory finally of the new creation, of the Kingdom of God in holiness and love.





Sammy, A Parable

 Here is a parable of my own concoction. 


Sammy

A Parable

Once upon a time there was a man named Sammy. Sammy was paraplegic, but he didn't know it. Sammy thought he had exactly the same capacity, and responsibility, to get around and navigate life precisely the way "everybody else does". 

Nobody else noticed Sammy was paraplegic, either. Sure, they noticed he was a bit...unorthodox in his ways, a little quirky, occasionally annoying, that it took him rather longer to get to the office, that he didn't rush to the water cooler for gossip like the rest of the gang, occasionally dropped out of things without satisfactory explanation, but, well, "it takes all kinds." They liked him all the same (at least most of them did ), even if it meant making certain allowances.

One day Sammy was watching some videos about people called "paraplegics." As he watched, something started making awful, wonderful sense. He thought, no, it can't be. But then he looked down at his paralyzed legs and realized, "Oh my God. That's me." 

Sammy felt both elated and slightly terrified at the sudden clarity of it all. Would it be ridiculous after all this time to tell everybody he was paraplegic? But...how could he not? It was too late to un-see what he'd seen, and he wasn't going to pretend, so what could "not telling anybody" even mean anyway?

Sammy went online and ordered a beautiful motorized wheelchair. When it was delivered he tried it out and, of course, it was just amazing. 

When he got to work the next day, his coworkers were very perplexed. Something was different. "What is it, Sammy? There's something about you. You look fresher, more relaxed, more...well, like you but even more so! Did you get a haircut? Is it a new cologne?" 

Sammy mentioned his paralyzed legs and the wheelchair. Suddenly they saw it and went "Oh!!!" Then they went "O-o-ohhh...." And nearly all of them were very glad for Sammy. They felt a little bad that they'd never noticed before but Sammy said that was okay, he hadn't noticed either. 

A few of his coworkers were peeved, though, and said things like,  "What, are you stupid? Why are you suddenly acting all paraplegic?" 

Sammy didn't get mad. He only smiled, because he was empathetic to their discomfort. Plus, he knew he wasn't acting--couldn't even if he wanted to--and that made all the difference. (Plus he knew they'd get over it soon, because people have short attention spans.) 




Chat GPT and Ralph Waldo Emerson

Curious to see what Chat GPT would do with it, I posed it this task: 

Suggest ways in which the philosophy of Ralph Waldo Emerson could assist people today who are struggling to navigate their way through a politically polarized, highly polemical and propagandistic sociocultural environment.

And here is its answer, produced within 30 seconds: 

Ralph Waldo Emerson's philosophy, rooted in transcendentalism and individualism, offers valuable insights that can help individuals navigate through politically polarized and propagandistic sociocultural environments. Here are some ways his ideas can be applied to today's challenges:

  1. Self-Reliance and Critical Thinking: Emerson emphasized the importance of self-reliance and trusting one's intuition. In a world filled with polarizing ideologies and misinformation, individuals can benefit from developing their critical thinking skills. Encouraging people to question and analyze information before accepting it blindly can help them resist the influence of biased narratives and propaganda.

  2. Nonconformity: Emerson encouraged people to think independently and resist societal pressures to conform. In a polarized environment, individuals often feel pressured to align with one side or the other. Emerson's philosophy reminds us that it's okay to hold nuanced views and resist the pressure to conform to rigid ideological positions.

  3. Individualism and Unity: Emerson believed that true unity comes from acknowledging the unique qualities of individuals. In a polarized society, fostering a sense of unity can be challenging. However, embracing individuality while finding common ground on shared values can help bridge divides and create a more inclusive discourse.

  4. Nature and Solitude: Emerson valued the connection between humans and nature, often finding solace and wisdom in solitude. Encouraging people to step away from the constant barrage of information and spend time in nature or engage in contemplative practices can help them gain perspective, reduce stress, and make more informed decisions.

  5. Skepticism of Authority: Emerson was skeptical of traditional institutions and encouraged people to think for themselves. This skepticism can serve as a reminder to critically assess the motivations and credibility of various sources of information, including media outlets and political leaders.

  6. Intellectual Growth: Emerson believed in the continuous pursuit of knowledge and personal growth. Encouraging ongoing education, open-mindedness, and a willingness to engage with diverse perspectives can help individuals better understand complex issues and avoid falling into ideological echo chambers.

  7. Civil Disagreement: Emerson's emphasis on individualism did not preclude the importance of civil discourse. Encouraging respectful dialogue and seeking common ground can create a more constructive environment for discussing differences in opinion and finding solutions to societal challenges.

  8. Transcendence of Labels: Emerson's philosophy suggests that individuals should not be defined solely by their affiliations or labels. Encouraging people to look beyond superficial identities and engage with others as complex individuals can help break down stereotypes and reduce polarization.

  9. Ethical Principles: Emerson's emphasis on self-examination and the cultivation of moral values can guide individuals in making principled decisions in a morally ambiguous world. Applying ethical principles to political and societal choices can help individuals resist manipulative tactics and divisive rhetoric.

  10. Hope and Optimism: Emerson believed in the inherent goodness of humans and the potential for positive change. Encouraging people to maintain hope and optimism despite the challenges of a polarized environment can inspire them to work towards a more harmonious and just society.

In essence, Emerson's philosophy encourages individuals to think critically, embrace their individuality, engage in respectful discourse, and seek wisdom from within and from nature. By integrating these principles into their lives, individuals can better navigate the complexities of a politically polarized and propagandistic sociocultural environment.

Our Inquisitorial Age

 It has increasingly struck me, probably for decades now, what an "inquisitorial" age we have been, collectively, spawning socioculturally. Along with that comes the deepening realization how vital it is for true selfhood and wholeness to resist it, defy it, say "No" to it. 


I can't help recalling how the Pharisees (was it, or the Sadducees, or maybe the lot together?) demanded that Jesus tell them by what authority he was doing what he was doing. He told them, basically, "Sure, but first tell me whether John the Baptizer's authority came from God or not." Well, that sure put them on the spot! They couldn't say it did, as that would be a virtual validation of Jesus' work, since John hailed Jesus as the Christ. But they couldn't say it didn't because they knew the people revered John. So they told Jesus, basically, "We're not sayin'." So Jesus in response told them, "Fine, then I'm not sayin' either." 🙂 Marvelous! 


And remember, this is the same Jesus who told his arresters, "Wasn't I in the temple daily openly preaching? I have hidden nothing." 


There is an exquisite creative tension between these two utterances. 


On the one hand, Jesus preserved his prerogative to say what he chose to say, and why, and when, and not hop to anybody else's attempt to make him speak on command. He was free not to tell what he chose not to tell. Especially when he was being arrogantly "subpoena'd" to verbally perform in satisfaction of somebody's manipulative aims. 


On the other hand, the Lord "hid nothing"--his motives and meaning, his self-offering and ultimate, divine horizon were transparently manifest for all who had eyes to see. Nothing Jesus proclaimed in Galilee or Judah obscured an ulterior motive. 


In all he said and did, Jesus was serving the Father, not to satisfy people's expectations but to fulfill the Father's purposes to the very end. Therein lies the key to that "exquisite creative tension" I referred to. There is no tepid, hue-less "balance" at play here between transparency and privacy. Rather, the operative principle is a fierce and vital, driving passion to enact only "what I see the Father doing" and whatever lies outside of that, including the Pharisees' obnoxiously imperious orders to say this or that, is simply irrelevant, not worth...well, not worth it. 


I can't help ponder these things as I reflect on our society's increasing obsession with opinions, positions, side-taking, "identity" (of all stripes), "validation," etc. The insidious, yes truly poisonous, cancerous trend is one of demand, of inquisition, of performance. That is, it's obtusely assumed these days that to ask someone a question like, say, "Who are you voting for?", means the other person is obliged to tell. Or that, should the person refuse to say, they're hiding something insidious of their own. The presumptuousness behind such questions is astronomical and foul. 


Essentially good principles like freedom of self-expression, the right to one's own opinion, equal access to the ballot box and the public square have, bizarrely, spawned a certain grotesque Idolatry of Opinion. I remember public opinion polls in the paper during the Clinton-Lewinsky scandal. The question was, of course, basically "Did they or didn't they?" Surprise, surprise, some percentage thought they had, another percentage thought they hadn't. I thought, as I stared at the ridiculous graphs, "So what? Either they did or they didn't, and we don't know, so opinions mean nothing. If they did, then all the opinions that they didn't are wrong. If they didn't, then all the opinions that they did are wrong. And in neither case do the opinions make it so." Yet the opinion polls were touted as virtually making it true or false. 


Which is, I think, delusion of the highest order. Mass, collective, societal delusion. The delusion of creation ex nihilo by majority opinion. 


But this is where the essentially good principles of the freedom of thought, speech, self-expression and conscience have warped into a dictate, i.e., the virtual dictate to HAVE an opinion, to EXPRESS a view, to TAKE a position, and to VALIDATE others' utterances (or oppose them and take what comes for it), as somehow your constitutional duty, a Frankenstein's-monster parody of the freedom of speech, i.e., the quasi-sacred onus to speak up on command, at the beck and call of anybody's whim who feels like asking.


And it is, as I said, all a delusion of course. No such duty exists. We each possess infinitely more freedom, and prerogative, what I might even call a sovereign propriety, to speak or not, reserve what we want, share what we want, when and with whom we want. To tell the obnoxious boor who demands to know who we're voting for: "My vote is between me and the ballot box. That's how it works." To maintain our peace, equilibrium, our private space and prerogative ANY time we're interrogated on: "How do you stand on _____, how do you feel about ______, why don't you ______, why do you ______, who are you for, who are you against, do you support ______, do you oppose ______, do you believe in _______, do you agree with me that ______, would you be outraged if _______, do you condemn ________, how come you never ________, why do you always _______, do you stand with _______, would you join ______, would you wear _______, would you post _______, did you retweet_______, would you did you are you will you...?" 


There is a toxic assumption at work in our society that is so baseline, so pervasive, that it's genuinely difficult to maintain the necessary presence of mind, particularly at the moment one is directly interrogated, to resist it. The assumption is that, well, of COURSE you'll hop to the demand, and immediately, because...why wouldn't you? Not answering, or declining to discuss something, is taken as either a "diss" or an admission of some kind of guilt: "Ahhh, you're hiding something."  And so the Inquisition Carousel goes round and round. 


And then I go back in my ponderings to the face of Jesus, as he tells the Pharisees, "I won't tell you." So perfect, so exquisite. Not because the Lord had anything to hide, but because he wasn't going to act like their trained dog, speaking on command. How much more of that kind of freedom, prerogative, sense of self and propriety, we need today in this grotesquely opinion-mongering, validation-addicted morass of a culture. 


It takes awareness, conscious effort and intention, readiness and practice, because it's something that's so counter-cultural, it's scary, feels like asking for a fight when in actuality it's nothing but the profoundest common sense and intrinsic human right. 


Here, for fun if nothing else, are some lines one can use when one finds oneself hounded to opine or take a side or "identify" somewhere on the spectrum of sociocultural controversy. Admittedly, some of the lines verge on antagonistic, and are best kept for correspondingly antagonistic inquisitions: 


That has nothing to do with our conversation.

I prefer to continue what we were talking about, thank you.

I have no opinion on that.

That doesn't interest me. 

That topic bores me. 

I keep that to myself.

Not going to discuss that. 

Have never formulated an opinion on that.

I exercise my right to keep that private.

No, I never tell people that. 

I didn't/don't/won't because I don't want to. 

Just don't want to, that's all. 

Don't know.

Who knows? You don't. I don't. Nobody does.

Useless speculation bores me. 

Whatever I might feel about that changes absolutely nothing, and I'm not at all interested in discussing feelings just to discuss feelings.

Have never bothered to work up on opinion on that topic.

I never heard of _________ so why would I have an opinion on it? 

Sorry, I don't manufacture hypothetical reactions to satisfy others. (This in response to imperious emotion-demanding questions like "You WOULD be outraged, wouldn't you, if...?")

You don't need to live inside my head, there's barely room in there for me. 

If you're comfortable  with your own view, you need no validation from me. And if you're not, I can't help you. 

I'm not interested in your view on it so there's no reason for you to be interested in mine.

I don't talk about that with strangers. 

Er, what? Oh by the way, do you know what time we're supposed to be out of here by? 

That's too deep for me. Hey, did you get any of the hors d'oeuvres? 

That's not what I'm here for.

Sorry, that's a conversation I have with maybe three people in my life. 

My constitutionally-protected freedom of speech includes the prerogative not to say. 

No. 

No (and walk away).