I failed to mention this in my last post: Christ unites the two parts of the man by having them each defeat the evil representation of the opposing side. When John defeated the evil of intellectual stoicism, he received the strength of will and determination to make him "hard." When Vertue defeated the evil of sensuality, he caught fire and finally understood what it meant to desire, to want, to have a passion and feeling for something.
I think that's rather profound.
Wednesday, February 27, 2008
The Pilgrim's Regress (another CS Lewis)
I've never read Bunyan, though I think I probably should. Yet I understood much of this story because of experiences (mostly intellectual I admit) from school. Many of the philosophies that John is exposed to I have studied to some extent and was therefore had a grounding intellectually for the story.
I didn't write periodic impressions because, honestly, I didn't feel like it. Unlike The Screwtape Letters, the chapters flowed into each other with the moving of the story, and though I could have stopped and mused, I chose instead to get the whole thing down and then comment once and for all.
With this partially autobiographic tale, Lewis paints a very vivid picture of the dualism of man. On the one hand there was John, the "natural man," given to impulse and desire, seeking for fulfillment, but discovering that every time he thinks he has found the object of his desire, it is in fact a diabolical counterfeit. The submitting of his will to the demands of these objects would only deaden the actual desire. On the other hand there was Vertue, or John's conscience personified as another character. Lewis characterized Vertue as "traditional morality," that sense within each of us to live by rigidity and obedience for the sake of obedience. The mere thought that any reward or punishment may be in the end of the journey was abominable to Vertue--that took away the purity of choice for choice's sake.
In the end Christ united the two halves, as He does in each of our lives. I like Lewis's idea of the Desire being the end in itself, that there is a "divine discontent" in each of us (as Elder Maxwell would say). A celestial homesickness as it were. If this drives us, and not to any worldly object (read idol) in particular, but instead to the Source of the Desire, we will find ourselves within the outstretched arms of the Savior.
I didn't write periodic impressions because, honestly, I didn't feel like it. Unlike The Screwtape Letters, the chapters flowed into each other with the moving of the story, and though I could have stopped and mused, I chose instead to get the whole thing down and then comment once and for all.
With this partially autobiographic tale, Lewis paints a very vivid picture of the dualism of man. On the one hand there was John, the "natural man," given to impulse and desire, seeking for fulfillment, but discovering that every time he thinks he has found the object of his desire, it is in fact a diabolical counterfeit. The submitting of his will to the demands of these objects would only deaden the actual desire. On the other hand there was Vertue, or John's conscience personified as another character. Lewis characterized Vertue as "traditional morality," that sense within each of us to live by rigidity and obedience for the sake of obedience. The mere thought that any reward or punishment may be in the end of the journey was abominable to Vertue--that took away the purity of choice for choice's sake.
In the end Christ united the two halves, as He does in each of our lives. I like Lewis's idea of the Desire being the end in itself, that there is a "divine discontent" in each of us (as Elder Maxwell would say). A celestial homesickness as it were. If this drives us, and not to any worldly object (read idol) in particular, but instead to the Source of the Desire, we will find ourselves within the outstretched arms of the Savior.
Friday, February 22, 2008
Musings on Screwtape 5
You have let a soul slip through your fingers. The howl of sharpened famine for that loss re-echoes at this moment through all the levels of the Kingdom of Noise down to the very Throne itself.
In an earlier letter, Screwtape calls hell the Kingdom of Noise and revels in the wonder of noise. It is this that sparks a memory of a talk I once heard at the MTC. Henry B. Eyring spoke of the "gift of quiet," and his sentiments struck a chord with me. He said something to the effect of, "You will know, someday, why it is that your parents asked you to turn your stereo down." I know that now! There is something about quiet that enables us to see more clearly; we are faced with reality which often, for me, brings a sense of what I need to repent of. It may be uncomfortable at first, but when acted upon brings that other antonym of noise: Peace.
In an earlier letter, Screwtape calls hell the Kingdom of Noise and revels in the wonder of noise. It is this that sparks a memory of a talk I once heard at the MTC. Henry B. Eyring spoke of the "gift of quiet," and his sentiments struck a chord with me. He said something to the effect of, "You will know, someday, why it is that your parents asked you to turn your stereo down." I know that now! There is something about quiet that enables us to see more clearly; we are faced with reality which often, for me, brings a sense of what I need to repent of. It may be uncomfortable at first, but when acted upon brings that other antonym of noise: Peace.
Tuesday, February 19, 2008
Musings on Screwtape 4
It is the business of these great masters to produce in every age a general misdirection of what may be called sexual 'taste'. This they do by working through the small circle of popular artists, dressmakers, actresses and advertisers who determine the fashionable type. The aim is to guide each sex away from those members of the other with whom spiritually helpful, happy, and fertile marriages are most likely.
"In every age" is so absolutely true. What was fashionable in 1941 when this was written is certainly different from now, but those principles remain. And how many young people do we see who are infatuated with the images of those on television or in fashion or gossip magazines and who ignore their peers who would indeed aid them spiritually in a very happy marriage?
As a result we are more and more directing the desires of men to something which does not exist--making the role of the eye in sexuality more and more important and at the same time making its demands more and more impossible. What follows you can easily forecast!
In our age of photoshop and digital imaging, this has never been more true. These impossible demands can only lead to disappointment in lust. What a terrible place to be.
"In every age" is so absolutely true. What was fashionable in 1941 when this was written is certainly different from now, but those principles remain. And how many young people do we see who are infatuated with the images of those on television or in fashion or gossip magazines and who ignore their peers who would indeed aid them spiritually in a very happy marriage?
As a result we are more and more directing the desires of men to something which does not exist--making the role of the eye in sexuality more and more important and at the same time making its demands more and more impossible. What follows you can easily forecast!
In our age of photoshop and digital imaging, this has never been more true. These impossible demands can only lead to disappointment in lust. What a terrible place to be.
The Continual Evolution of this Blog
I've been out on the blogosphere a lot lately and have found that the availability of blogs having to do with Mormonism is rather large. My contributions there are likely best served in the comment threads. As for this blog, I think I have found my niche, it will benefit me inasmuch as it should keep me reading and thinking. And it may just be the source of thoughtfulness in others. If so, wonderful.
So the format will be simple now. I will offer thoughts on passages from books I am reading and record monthly home teaching videos.
That's it.
I like it. It feels good.
So the format will be simple now. I will offer thoughts on passages from books I am reading and record monthly home teaching videos.
That's it.
I like it. It feels good.
Musings on Screwtape 3
Your patient has become humble; have you drawn his attention to the fact?
Pride in humility, one of Satan's most beloved tactics I'm sure. I'm deeply impressed with the description of real humility in this chapter, though. Humility has everything to do with looking outside of oneself to God and to neighbor. Humility can be glad because of accomplishment, but not any more glad than if another had done what was done. Humility is a recognition of talents and a grateful use of those talents. Humility is never self-absorbed, it does not focus the attention on the imperfections of the individual, whether real or supposed, but instead focuses on the service that can be rendered to others. Humility is in very deed blessedness.
Pride in humility, one of Satan's most beloved tactics I'm sure. I'm deeply impressed with the description of real humility in this chapter, though. Humility has everything to do with looking outside of oneself to God and to neighbor. Humility can be glad because of accomplishment, but not any more glad than if another had done what was done. Humility is a recognition of talents and a grateful use of those talents. Humility is never self-absorbed, it does not focus the attention on the imperfections of the individual, whether real or supposed, but instead focuses on the service that can be rendered to others. Humility is in very deed blessedness.
Monday, February 18, 2008
Musings on Screwtape 2
Two from chapter 9
Never forget that when we are dealing with any pleasure in its healthy and normal and satisfying form, we are, in a sense, on the Enemy's ground. I know we have won many a soul through pleasure. All the same, it is His invention, not ours. He made the pleasures: all our research so far has not enabled us to produce one. All we can do is to encourage the humans to take the pleasures which our Enemy has produced, at times, or in ways, or in degrees, which He has forbidden. Hence we always try to work away from the natural condition of any pleasure to that in which it is least natural, least redolent of its Maker, and least pleasurable. An ever increasing craving for an ever diminishing pleasure is the formula.
This has certainly been the case from the beginning, and yet with media as it is today I wonder if it feels more widespread than in past generations. The accessibility of pornography, just to cite one example, is immediate and varied in its forms. One can experience this "ever increasing craving for an ever diminishing pleasure" in record time these days, going from one website to another and never feeling quite satisfied; in fact feeling less and less satisfied with each encounter, and yet desiring more and more. This is the deadening influence over the spirit that Satan loves--desensitization coupled with insatiable lust. Addiction feeds on dead senses, whereas true enjoyment of pleasures ordained of God actually satisfies without consuming the mind, heart, and life of the individual.
A moderated religion is as good for us as no religion at all--and more amusing.
I don't doubt that hypocrisy thrills the adversary much more than outright rejection of all that is good and holy.
Never forget that when we are dealing with any pleasure in its healthy and normal and satisfying form, we are, in a sense, on the Enemy's ground. I know we have won many a soul through pleasure. All the same, it is His invention, not ours. He made the pleasures: all our research so far has not enabled us to produce one. All we can do is to encourage the humans to take the pleasures which our Enemy has produced, at times, or in ways, or in degrees, which He has forbidden. Hence we always try to work away from the natural condition of any pleasure to that in which it is least natural, least redolent of its Maker, and least pleasurable. An ever increasing craving for an ever diminishing pleasure is the formula.
This has certainly been the case from the beginning, and yet with media as it is today I wonder if it feels more widespread than in past generations. The accessibility of pornography, just to cite one example, is immediate and varied in its forms. One can experience this "ever increasing craving for an ever diminishing pleasure" in record time these days, going from one website to another and never feeling quite satisfied; in fact feeling less and less satisfied with each encounter, and yet desiring more and more. This is the deadening influence over the spirit that Satan loves--desensitization coupled with insatiable lust. Addiction feeds on dead senses, whereas true enjoyment of pleasures ordained of God actually satisfies without consuming the mind, heart, and life of the individual.
A moderated religion is as good for us as no religion at all--and more amusing.
I don't doubt that hypocrisy thrills the adversary much more than outright rejection of all that is good and holy.
Saturday, February 16, 2008
Musings on Screwtape 1
I began reading The Screwtape Letters this morning, and the book will serve as a catalyst for many thoughts. This is the first of these.
Do what you will, there is going to be some benevolence, as well as some malice, in your patient's soul. The great thing is to direct the malice to his immediate neighbours whom he meets every day and to thrust his benevolence out to the remote circumference, to people he does not know. The malice thus becomes wholly real and the benevolence largely imaginary. there is no good at all in inflaming his hatred of Germans if, at the same time, a pernicious habit of charity is growing up between him and his mother, his employer, and the man he meets in the train. Think of your man as a series of concentric circles, his will being the innermost, his intellect coming next, and finally his fantasy. You can hardly hope, at once, to exclude from all the circles everything that smells of the Enemy: but you must keep on shoving all the virtues outward till they are finally located in the circle of fantasy, and all the desirable qualities inward to the Will.
This reminds me of a lecture Richard Holzapfel gave (and is available in audio on a CD published by Deseret Book) on "Jesus and the Gospel of Love." He discussed the idea of having charity for all people. His thesis was that this general, good-feeling type of charity is really easy to feel. It's easy to say that you love everyone in the world. It's easy to feel a kind-of-a love for humanity in general. He said, in effect, that this is not the kind of love Jesus is talking about when He says we should love our neighbors as ourselves. And then Holzapfel makes it personal and says that what Jesus means is that we need to have charity for our spouses, siblings, next-door neighbors, those who cut us off on the highway, the slow waiter, the bishop who offends us, etc.
Lewis' "series of concentric circles" works the very same way. It is those who are within the reach of our Will everyday that we need to love. As John wrote that "If a man say, I love God, and hateth his brother, he is a liar," so we may also infer that If a man say, 'I love everybody in the whole world' and flippeth off another driver, he is a liar.
Do what you will, there is going to be some benevolence, as well as some malice, in your patient's soul. The great thing is to direct the malice to his immediate neighbours whom he meets every day and to thrust his benevolence out to the remote circumference, to people he does not know. The malice thus becomes wholly real and the benevolence largely imaginary. there is no good at all in inflaming his hatred of Germans if, at the same time, a pernicious habit of charity is growing up between him and his mother, his employer, and the man he meets in the train. Think of your man as a series of concentric circles, his will being the innermost, his intellect coming next, and finally his fantasy. You can hardly hope, at once, to exclude from all the circles everything that smells of the Enemy: but you must keep on shoving all the virtues outward till they are finally located in the circle of fantasy, and all the desirable qualities inward to the Will.
This reminds me of a lecture Richard Holzapfel gave (and is available in audio on a CD published by Deseret Book) on "Jesus and the Gospel of Love." He discussed the idea of having charity for all people. His thesis was that this general, good-feeling type of charity is really easy to feel. It's easy to say that you love everyone in the world. It's easy to feel a kind-of-a love for humanity in general. He said, in effect, that this is not the kind of love Jesus is talking about when He says we should love our neighbors as ourselves. And then Holzapfel makes it personal and says that what Jesus means is that we need to have charity for our spouses, siblings, next-door neighbors, those who cut us off on the highway, the slow waiter, the bishop who offends us, etc.
Lewis' "series of concentric circles" works the very same way. It is those who are within the reach of our Will everyday that we need to love. As John wrote that "If a man say, I love God, and hateth his brother, he is a liar," so we may also infer that If a man say, 'I love everybody in the whole world' and flippeth off another driver, he is a liar.
Thank You, Elder Jensen
And by extension, Presidents Monson, Eyring, and Uchtdorf, for encouraging the Utah State Legislature to approach the issue of immigration with compassion and humanity. Elder Marlin K. Jensen said that this issue extends beyond politics and involves the children of God.
How I wish this message could sink deep into the hearts of Mormons here in the United States, and particularly in Utah. I'm just so glad that the leaders of the Church, as opposed to some members, use reason, common sense, and compassion when considering this very crucial issue.
How I wish this message could sink deep into the hearts of Mormons here in the United States, and particularly in Utah. I'm just so glad that the leaders of the Church, as opposed to some members, use reason, common sense, and compassion when considering this very crucial issue.
Doubt and Reason
In my journey through the blogosphere, I have come across some really fascinating blogs including one in which the author chronicles his spiritual journey "to Byzantium." He and his wife decided to leave the Mormon church and some of the entries deal with that decision. In one he wrote something to this effect (paraphrased here):
The way the church deals with doubt is to not address it directly, but get busy reading your scriptures, praying, etc.
I wonder if this is really true. I can see what he's talking about, because in 90% of the situations in which I have heard someone express doubt or concern about something, the response of teachers or whoever their talking to has been to say something like, "Oh, it may not make sense now, but you'll get your answer if you just keep doing what you're supposed to do."
To the one in doubt, this cannot be satisfactory at all. Doubts not dealt with will not go away, at least in my experience that is the case. If I try to ignore something that is gnawing at my mind or heart it just builds in intensity to be brought out with more force later.
Doubts must be dealt with directly. Questions ought to be asked. Answers may be found. If we take no other lesson from the life of Joseph Smith, we should at least recognize that he faced his questions directly and found answers. I'm thinking he probably went to his grave still wondering about a lot of things, but still looking for the answer. Of all people I think Joseph would be least satisfied by the response to a question, "There's not really an answer, just do what you're supposed to and everything will be fine."
From Joseph's example I see that the way to face doubt is to consider every angle of the question, think about it, pray about it, struggle with it, and (yes!) wait on the Lord, but don't stop seeking.
Doubts can be some of the most fruitful catalysts for spiritual knowledge, but that knowledge doesn't come easily.
The way the church deals with doubt is to not address it directly, but get busy reading your scriptures, praying, etc.
I wonder if this is really true. I can see what he's talking about, because in 90% of the situations in which I have heard someone express doubt or concern about something, the response of teachers or whoever their talking to has been to say something like, "Oh, it may not make sense now, but you'll get your answer if you just keep doing what you're supposed to do."
To the one in doubt, this cannot be satisfactory at all. Doubts not dealt with will not go away, at least in my experience that is the case. If I try to ignore something that is gnawing at my mind or heart it just builds in intensity to be brought out with more force later.
Doubts must be dealt with directly. Questions ought to be asked. Answers may be found. If we take no other lesson from the life of Joseph Smith, we should at least recognize that he faced his questions directly and found answers. I'm thinking he probably went to his grave still wondering about a lot of things, but still looking for the answer. Of all people I think Joseph would be least satisfied by the response to a question, "There's not really an answer, just do what you're supposed to and everything will be fine."
From Joseph's example I see that the way to face doubt is to consider every angle of the question, think about it, pray about it, struggle with it, and (yes!) wait on the Lord, but don't stop seeking.
Doubts can be some of the most fruitful catalysts for spiritual knowledge, but that knowledge doesn't come easily.
Saturday, February 9, 2008
Jon Stewart and the Too Much God Question
On Thursday's (2/7/08) edition of the Daily Show with Jon Stewart there was a lot of talk about Governor Mitt Romney's announcement that he was suspending his campaign for the Presidency. Stewart showed bits and pieces of Romney's speech given at that conservative convention thing (the name of the thing escapes me) and commented on the soundbites. In doing so, Stewart addressed an issue that is very relevant for people of faith.
After showing clips in which Romney spoke about the need for more faith in God and a return to Christian-esque principles and morals, Stewart remarked that Romney was saying that "We need more God. We don't have enough God in our lives." He then showed clips in which Romney addressed the issue of terrorism and the religious extremists who perpetuate terror and said, "Oh wait, we've got too much God!"
After showing clips in which Romney spoke about the need for more faith in God and a return to Christian-esque principles and morals, Stewart remarked that Romney was saying that "We need more God. We don't have enough God in our lives." He then showed clips in which Romney addressed the issue of terrorism and the religious extremists who perpetuate terror and said, "Oh wait, we've got too much God!"
In his characteristically irreverent way, Stewart actually noted an important dilemma that we deal with on a global and personal level: How much zeal is too much zeal when it comes to living your religion? When do you know that you have gone too far in perpetuating your beliefs?
This question is very relevant, I think, in every religious sect. There is not a religious organization that I know of that has not had its problems when its adherents have gone too far in their zeal. People claiming all manner of religious identities have done absolutely terrible, abominable things in the name of God, from human sacrifice in a number of traditions to the Crusades, to Mountian Meadows, to the Jihadist terrorism of today.
How do we guard ourselves against this kind of extremism?
Monday, February 4, 2008
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