The Turn of the Tide

Breathless was the air over Bethlehem. Black and bare

Were the fields; hard as granite the clods;

Hedges stiff with ice; the sedge in the vice

Of the pool, like pointed iron rods.

And the deathly stillness spread from Bethlehem. It was shed

Wider each moment on the land;

Through rampart and wall into camp and into hall

Stole the hush; all tongues were at a stand.

At the Procurator’s feast the jocular freedman ceased

His story, and gaped. All were glum

Travellers at their beer in a tavern turned to hear

The landlord; their oracle was dumb.

But the silence flowed forth to the islands and the North

And smoothed the unquiet river bars

And levelled out the waves from their revelling and paved

The sea with cold reflected stars.

Where the Caesar on Palatine sat at ease to sign,

Without anger, signatures of death,

There stole into his room and on his soul a gloom,

And his pen faltered, and his breath.

Then to Carthage and the Gauls, past Parthia and the Falls

Of Nile and Mount Amara it crept;

The romp and war of beast in swamp and jungle ceased,

The forest grew still as though it slept.

So it ran about the girth of the planet. From the Earth

A signal, a warning, went out

And away behind the air. Her neighbours were aware

Of change. They were troubled with a doubt.

Salamanders in the Sun that brandish as they run

Tails like the Americas in size

Were stunned by it and dazed; wondering, they gazed

Up at Earth, misgiving in their eyes.

In Houses and Signs Ousiarchs divine

Grew pale and questioned what it meant;

Great Galactal lords stood back to back with swords

Half-drawn, awaiting the event,

And a whisper among them passed, ‘Is this perhaps the last

Of our story and the glories of our crown?

–The entropy worked out?–The central redoubt

Abandoned? The world-spring running down?

Then they could speak no more. Weakness overbore

Even them. They were as flies in a web,

In their lethargy stone-dumb. The death had almost come;

The tide lay motionless at ebb.

Like a stab at that moment, over Crab and Bowman,

Over Maiden and Lion, came the shock

Of returning life, the start and burning pang at heart,

Setting Galaxies to tingle and rock;

And the Lords dared to breathe, and swords were sheathed

And a rustling, a relaxing began,

With a rumour and noise of the resuming of joys,

On the nerves of the universe it ran.

Then pulsing into space with delicate, dulcet pace

Came a music, infinitely small

And clear. But it swelled and drew nearer and held

All worlds in the sharpness of its call.

And now divinely deep, and louder, with the sweep

and quiver of inebriating sound,

The vibrant dithyramb shook Libra and the Ram,

The brains of Aquarius spun round;

Such a note as neither Throne nor Potentate had known

Since the Word first founded the abyss,

But this time it was changed in a mystery, estranged,

A paradox, an ambiguous bliss.

Heaven danced to it and burned. Such answer was returned

To the hush, the Favete, the fear

That Earth had sent out; revel, mirth and shout

Descended to her, sphere below sphere.

Saturn laughed and lost his latter age’s frost,

His beard, Niagara-like, unfroze;

Monsters in the Sun rejoiced; the Inconstant One,

The unwedded Moon, forgot her woes.

A shiver of re-birth and deliverance on the Earth

went gliding. Her bonds were released.

Into broken light a breeze rippled and woke the seas,

In the forest it startled every beast.

Capripods fell to dance from Taproban to France,

Leprechauns from Down to Labrador,

In his green Asian dell the Phoenix from his shell

Burst forth and was the Phoenix once more.

So death lay in arrest. But at Bethlehem the bless’d

Nothing greater could be heard

Than a dry wind in the thorn, the cry of the One new-born,

And cattle in stall as they stirred.

by C.S. Lewis

Eucatastrophe

I consider “eucatastrophe” to be one of the most beautiful words in the English language. However, you aren’t likely to find it in the dictionary. Eucatastrophe is a word invented by J.R.R. Tolkien. He described it as the element that all good fairy stories had. Eucatastrophe takes the word catastrophe and adds the Greek prefix “eu”, meaning good. A eucatastrophe is a sudden overwhelming good turn of events. It comes when all hope is lost and evil appears to have won the day. Lord of the Rings fans will immediately recognize examples of this in his books. The Rohirrim charging onto Pelanaor Fields as the first circle of Minas Tirith is in flames, Aragorn and the undead army arriving in the Corsairs of Umbar, the ring melting in the fires of Mount Doom as Aragorn and company battle at the Black Gate.

All good stories have a eucatastrophe. Tolkien believed the incarnation to be the eucatastrophe of human history and Jesus’ resurrection the eucatastrophe of the incarnation. Christians in non-liturgical churches tend to lose sight of what a miracle the incarnation is. We celebrate Jesus coming to earth so that he could die for our sins, when Christmas is primarily about Jesus coming to earth, not just as God, but God in-fleshed. The Creator becomes creature. He walks the dirt we walk and feels the pains only human beings can feel. He proves there is hope for the human race and every created thing by becoming human. He proves that it is possible to live free of sin in a kind of life only seen before in the Garden of Eden (though greater than Eden I believe). It is the beginning of the end for sin, God’s D-Day against Satan, the first great salvo of which is a baby’s cry in a barn in Bethlehem.

Isolation vs. Intimacy in the Digital Age

A week ago I listened to a podcast by Dr. Jeff Keuss, a professor at Seattle

Pacific University, about friendship through the eyes of emerging adults.  That’s my generation, age 20 through early thirties.  We are in the stage of life which physiologist Erik Erikson would describe as a conflict between isolation and intimacy.  It is a stage which Dr. Keuss suggest in the podcast has lengthened in comparison to previous generations.  Instead of graduating from high school, finding a stable job, marrying, and having children as was common for the parents of emerging adult’s parents many emerging adults will attend college.  They will then wait to get married and even longer to have children.  If having raising a family is society’s unconscious milestone for reaching full adulthood than the phase in between has become very long.

Adding to this is a generation that is firmly tethered to the digital world.  On Facebook, blogs, and Twitter we emerging adults have our digital selves constantly available to the world, whether they are our really selves or only alter egos.  Cellphones mean we are never disconnected.  We are available to anyone anywhere who has our number and others are the same to us.  If our phones are web capable then we are even more omnipresent.  I say all this not to criticize the digital world in which we live it, but to help us think about its effect on emerging adults, my generation.  What does it to our conflict of isolation vs. identity?  How does it affect the struggles we emerging adults face as we come into adulthood?

As an aside I want to say that I deeply want to bring healing and wholeness to my generation.  We are a generation with our own hurts and struggles.  We are a very spiritual generation, but have trouble seeing the relevance of religion or the church.  While many off us grew up in the church, many don’t attend with any regularity.  We are a generation who struggles with a sense of fragmentation in ourselves and our relationships, living with isolation, while longing for intimacy.  In Romans 11 Paul expresses his hurt over seeing his own people, Israel, reject Christ and his strong desire that somehow he could draw them over.  Some of that is in me for my own generation, leading me to curious places in the search.There is not enough space to consider all which faces emerging adults in this post.  Listening to the podcast will be helpful in stimulating thought in this area.  The only thing I will touch on is something Dr. Keuss mentioned about leading this generation from vulnerability to intimacy.  We often get the two terms confused, I personally have confused them in my life.  My generation is a vulnerable one.  We express our every thought and action on Facebook and upload pictures of ourselves for everyone to see.  Blogs replace personal journals, with the key difference being that everyone can see the contents of the blog.  We upload ourselves into the cloud for all to see.  Beneath this I think is our desire for intimacy, a reciprocal closeness with another human being.  Vulnerability is a characteristic of intimacy, but it is no guarantee that intimacy itself.  Being vulnerable with someone may or may not result in intimacy.  I can express my most intimate thoughts on this blog and while producing a sense of intimacy between myself and you the reader, intimacy doesn’t actually exist.  My generation is a lonely, isolated one, seeking intimacy, often in ways that fail to provide the real thing.  Enabling members in this generation to move from isolation into intimate relationships is an important task in redeeming and healing it.  A task easier said than done.

Submission?

Submission is always a hot topic in Christian circles, especially when it comes to marriage.   Critics are quick to point out that the word “submission” is not used in the original Greek in Ephesians which covers the marriage relationship.  Still its use is strongly implied by the context.  For good or ill, many Christian who favor submission try to soften its emphasis in the Bible.  I believe that part of our problem lies in the word submission.  We live in a time where submission has come to take on negative connotations.   Americans in general have a negative view of authority.  No one submits voluntarily anymore, only to someone who is more powerful, a boss, judge, or police officer.  It makes me uncomfortable to use it in relationship to marriage.  The word needs to be redefined to more accurately reflect its real meaning and stories are often the best way of doing this.

Some readers of the Lord of the Rings are bothered by Sam being Frodo’s servant.  They view it as an archaic idea that Tolkien included in his work.  Yet any enthusiast of Tolkien’s work will tell you, Sam is the unofficial hero of the story.  Those who are bothered by Sam’s role as a personal servant take this as a social commentary, a use of irony to attack socio-economic inequality.  I can’t tell you how wrong I think that interpretation is.  Tolkien doesn’t take the deal with servant hood and submission to criticize them, instead he uses his story to ennoble servant hood.  The mission to destroy the ring is Frodo’s alone; Sam’s is to take care of Frodo where ever he goes, a mission which Sam initially takes on simply because of his love for Frodo.  The picture painted of Sam’s submission to Frodo is beautiful.  I think the movies do a disservice to Tolkien’s story by downplaying that aspect of Sam and Frodo’s relationship.  They emphasize the friendship aspect, while downplaying the master-servant one.

Notice what holds it together.  Sam follows Frodo because of his love for his master.  For him, the mission to destroy the ring is secondary to the primary mission of looking after Frodo.  Frodo dearly loves Sam as well.  They are in our modern sense best friends, while at the same time retaining the roles of servant and master.  Such relationships are almost non-existent now, though I think were more common in other ages.  Tolkien makes it beautiful.  Sam is great not in spite of being a servant and submitting, but because he is a servant.

In the relationship of marriage, which is not master-servant, yet involves submission, there exists a deeper and more mysterious beauty.  (To avoid being stoned I want to make clear that I do not believe that submission in marriage is the same as that of a master-servant).  Genesis does make some interesting statements about marriage.  One that makes feminists and egalitarians bristle is that Adam gives Eve a name as he does to the animals.  Another is when God says that Adam needs a helper.  The word that is used is significant.  That Hebrew word for helper is almost exclusively used of God in relationship to Israel.  God is Israel’s helper, the only one that can help him and save him.  It gives a whole new meaning to the word helper.  Both men and women would benefit from chewing that meaning over.  As a nod to lovers of Middle Earth I will say that women often fill this role in Tolkien’s mythology.  Almost every famous couple in Middle Earth’s history contains a woman who is exponentially more powerful than her lover, yet devoted to him in the best sense of the word (Beren and Lúthien, Melian and Thingol, Celebron and Galadriel, Aragorn and Arwen).

Now I need to make some confessions here.  I haven’t mentioned anything practical here.  My real goal is not to settle a dispute, but to make us all think about the connotations we attach to the word submission.  Also I fully confess that I am a male, which I suppose makes me biased.  This assumes of course that all men naturally favor submission and feel perfectly comfortable with it.  Still I felt it important to note and it would be interesting to hear a female’s perspective.

Finally, understanding submission is important because all Christians are called to submit to one another.  Submission between believers has been abused as it has been in marriage.  It is vitally important however.  If more people could see the beauty and grace in it, maybe more would practice it.