‘God Save Arcade Fire’: an interview with Bryan Christman

church

Hi, Bryan. To begin with, would you like to introduce yourself and your blog? By vocation I’m a lifelong landscaper, my parents having had a landscape and nursery business. I’ve been very happily m…

Source: ‘God Save Arcade Fire’: an interview with Bryan Christman

Hey Ma, I’m Only Bleeding (for “Mother Kirk”)

pilgrim's regress

A song I wrote today partly inspired by Bob Dylan’s great song of similar title; dedicated to “Mother Kirk.”

Hey ma

ain’t good for man to be alone

it’s time to put down the phone

answer the door

Hey ma

three meals didn’t make me stay

but one will drive the devil away

supper’s ready

chorus

Don’t know who’ll be there

do know that I don’t care

the lesser and the least

the kingdom coming

Hey ma

I’m only bleeding ’cause now I’m home

a room off the streets of Rome

with flames of fire

Hey ma

darkness at the break of noon

the president hid in his room

his table’s broken

chorus 2x

Written by Bryan M. Christman, July 19th, 2015

Copyright 2015 by Bryan M. Christman @ Manifest Propensity

All rights reserved

U2’s “Sleep Like a Baby Tonight” and the Deep Crisis in the Church

Hope is where the door is
When the church is where the war is
Where no one can feel no one else’s pain

When I first heard this song I was humbled inasmuch as I have been an uncaring and unsympathetic Christian. Of course that lack is also a basic human shortcoming, but it is especially tragic when the Church is meant to shine hope before all the world as it lives within the greatest things of “faith, hope, and love.”

There has been much decline in the churches of all stripes, for many different reasons, but what U2 has said about hope being “where the door is” explains perhaps the most important reason. Certainly the churches have portrayed hope, but when we also know that there is much truth and many lives effected by failures to portray hope, we are called not to re-assuring ourselves or congratulating on ourselves wherein we have been faithful. Instead we are always called to look at our communities, our neighbors, and yes, our enemies and consider whether they see hope.

I think that the difficulty the churches face today, namely to be witnesses to the particular hope that is specifically Christian, is because of past instances where we have acted in specifically unchristian ways. So there is some “payback” going on, some of which may be motivated by similar uncharitableness, but some of which is also the reaction of those that have been hurt. So we actually ought to assume that even in this, Christ is trying to tell something to the churches that show him to the world.

It should be obvious, when we look at Jesus in the Gospel accounts, that he always “felt someone else’s pain” and in the end went to the cross to die for the sake of their pain.

Would you care to discuss this? I am hoping to do so here: https://www.facebook.com/groups/rhegma/permalink/446259668864995/

Thanks, BMC @ Manifest Propensity, 2015

“Miles Away” by Fleetwood Mac – Some Thoughts On The Flight From Disillusionment While “The Groom’s Still Waiting at the Altar”

 

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Fleetwood-Mac_Mystery-to-Me

 

Part 1: A brief autobiography: 1975-1978

In 1975 I graduated college with my AAS degree. Like many in my generation, and like many young of all generations, I was seeking for a life-meaning and a life-direction. I was disillusioned with the society I lived in and the “Christianity” I thought I had grown up with (I hadn’t actually “gotten it” and for the most part it was a “watered down” Christianity).

So, driven partly by “spiritual” experiences I thought I had, I would go to the mall bookstores and peruse their sacred shelves hoping to find the key to become attuned to whatever the ultimate truth of the universe was. One exception to my method was when a book came to me through encountering a representative of the “Hare Krishna” movement in front of the record store in the mall. The airwaves had been flooded for some time with “My Sweet Lord” by George Harrison, and this gentle soul was sure to let me know that the album he offered me (for a great price) was endorsed by George himself, and also by John Fahey. He also offered a very nice hardcover edition of “The Bhagavad Gita” so I walked away with some very ancient writings, “spiritual” music, and only $5 less cash in my pocket. In my search that often felt rather desperate, I counted the cost as insubstantial.

This began my encounter with hinduism which proved short lived, although pantheism itself became my basic worldview for a number of years. I simply made no progress in meditation, and didn’t really want to adopt vegetarianism or any other drastic lifestyle change that the Hare Krishna’s recommended.

So back to the bookstore narrative. I found and read many interesting books, but some less so for various reasons. One book though, spurred a several year quest. It was “The Teachings of Don Juan –  A Yaqui Way of Knowledge.” I was immediately fascinated and hooked, eventually reading the first five books that narrated the apprenticeship in Mexico of Carlos Castaneda under “Don Juan Matus,” a Yaqui Indian Sorcerer and “man of knowledge.” This series had begun under the auspices of Castaneda’s dissertation for anthropology at the University of California. My quest thus became to become a “man of knowledge.”

don juan

Little did I know at the time (due to the fact that Al Gore had not yet invented the internet and therefore finding news of things such as this required more attention than I exercised) the historicity of the books had been officially debunked in 1976 and had been under much scrutiny from as early as 1969. The five books I read came out from 1968 through 1977, and I read them mostly from 1976 through 1978. Some today still find value in them even as fiction, and think that perhaps Castaneda had valid reasons for his “cover up” as a sort of critique of typical anthropology studies. But for me their factuality was important and I think I believed they were historical probably until at least 1979. On the other hand it was not actually their non-historical basis that led me to abandon my quest to become a “man of knowledge” style sorcerer. The truth is that while I was in the midst of my quest, I found a different way, or perhaps more accurately it found me.

Had I known sooner, perhaps I would have given up that specific quest earlier. Alas, as early 1973 Fleetwood Mac had said that Don Juan went up “in a cloud of smoke,” but even though I was an avid early listener to the Mac, I didn’t hear “Mystery to Me” until probably 1978.

This brief autobiography is merely to provide a picture of what life was like for one, indeed for many in that era and to also provide some context for the song “Miles Away.” That song is an apt summation of how “man’s search for meaning” led many to eventually seek “flight” from the disillusionment a generation encountered in failed movements and false messiahs. The flowery optimism of the 1960’s had led to the hedonistic disillusionment of the 1970’s.

Miles Away 
by Fleetwood Mac
Written by Bob Welch

The swamp is getting deeper all the time
And the faces that I see don’t seem to shine
Now there’s too much warhol hanging off the wall
And the mystery that there used to be is gone

Let me go
Miles away
Let me ride
Just miles away
Don’t wanna know
I’m not gonna miss it much
Gonna be drivin’ once again

Don juan goes up in a cloud of smoke
And all those hare krishnas turned out to be a joke
And it’s restless, restless, restless all the time
Slidin’ up and down the surface of this life
Now I know that I can’t say what’s black and white
But if I could fly I think I’d try tonight

(From MetroLyrics.com)

Part 2: What follows disillusionment, endless flight?

Fleetwood Mac had proposed “flight” as an answer back in 1973. By 1977 Steve Miller’s enormous FM hit “Fly Like an Eagle” arguably confirmed “flight” as the answer for the generation. Alvin Lee’s ‘Ten Years After” had pointed the way back in 1971 saying “I’d  love to change the world, but I don’t know what to do…, so I’ll leave it up to you.” By 1977 the 60’s revolution had become flight with Miller’s “Fly Like an Eagle.”

Feed the babies
Who don’t have enough to eat
Shoe the children
With no shoes on their feet
House the people
Livin’ in the street
Oh, oh, there’s a solution

I want to fly like an eagle
To the sea
Fly like an eagle
Let my spirit carry me
I want to fly like an eagle
Till I’m free
Fly through the revolution

(From MetroLyrics.com)

The question to ask today is whether our life is now become one of endless flight. Have we become a generation that unknowingly are ironically and perversely living the ancient biblical mandate of being “strangers and pilgrims” in the earth? For the point of that biblical “lifestyle” was not that it is good to be homeless and on endless “flight”, but to be on “pilgrimage” to an “alternative city” from the city of the kingdom’s of the world. In other words, there is a reality greater than the kingdom of humanity that has invaded, and the only “escape” from the old reality is to be found in this new “invading” reality.

This is the controversial truth of Christianity, so controversial that many Christians aren’t even familiar with it, namely that rightly understood Christianity is not about escape at all! It is about people becoming part of God’s new reality here and now. In more scriptural language in about becoming part of the inaugurated “kingdom of God.” In theological language it is about people becoming part of “the presence of the future,” meaning that God’s other-dimensional “future” for the world has invaded the present.

Now admittedly this may all sound strange and perhaps even stranger than Castaneda’s second book “A Separate Reality” did to those that read it. But this is scriptural Christian doctrine, which should be evident in this simple parable told by Jesus, the person in whom God’s invasion of the world was inaugurated in potency.

Matthew 13:33 He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened.”

N. T. Wright, on of today’s foremost scholars of the New Testament wrote this:

We who live after Calvary and Easter know that God did indeed act suddenly and dramatically at that moment. When today we long for God to act, to put the world to rights, we must remind ourselves that he has already done so, and that what we are now awaiting is the full outworking of those events. We wait with patience, not like people in a dark room wondering if anyone will ever come with a lighted candle, but like people in early morning who know that the sun has arisen and are now waiting for the full brightness of midday. (Matthew for Everyone, Part 1, p. 170)

In short, through Christ, God’s “kingdom of heaven” has been hidden in the world to “leaven” the whole world. How this works is admittedly somewhat controversial, and not merely because at times various bodies of “the Church” have sought to facilitate this providentially “secret” process of God through questionable “public” means. This historical scenario has left fear in the minds of many that an unbridled  future movement could make the communistic attempted  “leavenings” of the world pale by comparison. But the only scripturally legitimate power of God’s kingdom must be centered in the dynamic exhibited by Jesus in his ministry. And that dynamic was diametrically opposed to the power that is operative in the kingdoms of mankind. The dynamic of Jesus was the exercise of a different sort of power, that has been notably absent in human governments and organized religions of all stripes.

Mark 10:42 And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. But whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all. 45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

The dynamic of Jesus was even a different sort of love, one that is conspicuously absent in the intolerance in the name of “tolerance” in America today.

Matthew 5:43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect.

But in the end am I not espousing some measure of Christianity as “organized religion”? I would have to answer yes, but it would have to be a “matured” Christianity such as we have not yet seen broadly in the world. I readily admit that “organized religion” is scary, especially to “conspiracy theory” prone Americans. The reality is that some human “organization” is inevitable. The question then is what will it’s ethic be? Does even the American tradition of liberal democracy foster the ethical dynamic of Jesus? Do the disillusioned Americans that are permanently “in flight” have a dynamic that fosters the shalom of God for humanity? In the end, Bob Welch’s “Miles Away” is the only solution for postmodernism’s  no “black or white” epistemological dogma.

And it’s restless, restless, restless all the time
Slidin’ up and down the surface of this life
Now I know that I can’t say what’s black and white
But if I could fly I think I’d try tonight

The true alternative is that God has already inaugurated the solution in which the reality of God’s alternate city can “leaven” the world. Postmoderns can only confess with Alvin Lee “I don’t know what to do”?

Revelation 21:2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

The responsibility of all people then, is not to seek endless flight from the world, but to be part of the city that is to come. God has already prepared everything, but as Bob Dylan (who else) has pointed out, “The Groom’s Still Waiting at the Altar.”

West of the Jordan, east of the Rock of Gibraltar,
I see the burning of the stage,
Curtain risin’ on a new age,
See the groom still waitin’ at the altar.

Note that throughout the chorus Dylan has several second lines:

  • I see the burning of the page (1 x)
  • I see the burning of the stage (3x)
  • I see the burning of the cage (1x)

He also has an alternate to the third line one time where he sings:

  • Curtain rising on a new stage…

I would love to hear any thoughts you may have about my thoughts.

Original Content © Bryan M. Christman and Manifest Propensity, 2015. Excerpts, links, and reblogging may be used, provided that full and clear credit is given to Bryan M. Christman and Manifest Propensity with appropriate and specific direction to the original content.

Joni Mitchell’s “River” and the “Christmas movement” of God

Joni Mitchell has long been my favorite female singer-songwriter. Her early song “River” from 1971 is undoubtedly one of her masterpieces. It is also a fitting song for a meditation on the meaning of Christmas.

The song begins and ends with Joni’s solo piano strains almost struggling in a minor rather than major key to play “Jingle Bells,” portending the dissonance between the season with songs of joy and the perennial sorrows of life. The sadness in her voice and the beautifully haunting music and lyrics immediately draw the listener into the melancholy that the advent of Christmas has created for her through its seeming inability to give her “joy and peace.”

It’s coming on Christmas

They’re cutting down trees

They’re putting up reindeer

And singing songs of joy and peace

Oh I wish I had a river

I could skate away on

Joni Mitchell has so beautifully juxtaposed joy and sorrow, peace and pain, that she simply melts the soul of the most hardened of us. The festive joys of the Christmas season have been annulled for her by the frozen winter that would provide hope, if only she could skate away on its cold hard ice. Christmas was lost for her as it was for all Narnia in “The Lion, the Witch, and the Wardrobe” by C. S. Lewis, where it was “always winter, but never Christmas.”

She does not provide any critique though, of the biblical meaning of Christmas, but rather describes the dissonance in her own soul that the “traditional” season of joy brings to her. But is the fact that Christmas is simply, perhaps in the main the uncritically accepted “season of joy” the real problem? In other words, is Christmas actually “meant” to provide an easy solution to the perplexities and problems of life?

So the question, simply put is, what does Christmas mean? Is Christmas meant to remove all our problems and replace them with unending “joy and peace?” I think that to suppose so, is to mistake what Christmas is, at least in its initial interaction with the world.

Christmas is called the advent, the beginning of God’s movement toward the world in a new and unprecedented way. But Christmas did not annul, but rather fully entered the perplexities and sufferings of life. A young couple, the wife very pregnant, having to undergo severe inconvenience to comply with a governmental census for taxes. Sages traveling from distant lands following “signs” in their insatiable search for a viable hope for humanity. A King that so feared the loss of his power that he sent soldiers to slaughter the innocents, the contemporaries of the child who would be king and threaten his reign. The couple also then driven to become refugees in another country to escape Herod’s plan.

The mother herself was caught in difficulties and perplexities she could not begin to understand. For the child conceived in her womb was the beginning of a mysterious movement of God not only toward, but into the deepest parts of the world by “becoming flesh and dwelling among us,” and eventually to be “betrayed (to death) by the kiss” of a dear friend; to be abandoned in the end by all his disciples except the women; to “surrender” to the murderous political machinations of the “religious” authorities; to suffer the pains of torture and horrible execution at the hands of the Romans; and to seemingly have been abandoned and cursed by God himself.

So God become flesh in the infant Jesus was God’s movement toward and into the crucible of all human experience. Certainly there were simple pleasures, and the children came to Jesus because he was joyful, not austere! But there was also much suffering common to humanity just as “the sparks fly upward.”

But this is not to say that it is not perfectly natural for us to want to “skate away” from all the suffering. In Gethsemane with the prospect of the cross before him, Jesus agonized and sweat “great drops of blood,” desiring to escape the cup of suffering placed before him. For in this first Christmas movement of God into the world, the cup of suffering was to be fully drank to the bottom.

The proximate cause of Joni Mitchell’s sorrow in “River” is given in the narration, and can be summarized in a few lines:

I made my baby cry…

I made my baby say goodbye

Much of the sorrow we experience in life is due to our own failures, often inexplicable even to ourselves as we seem to be quite adept as saboteurs of even our own joy and peace. Joni Mitchell laments that

I’m so hard to handle

I’m selfish and I’m sad

Now I’ve gone and lost the best baby

That I ever had

Oh I wish I had a river…

These sorrows too, are part of the suffering that the Christmas movement has taken to the cross of Christ, bearing the guilt and shame of the manifold sins of humankind. There is no “river so long” that we could “skate away on,” that would enable us to escape not only from what we have done but who we are. For wherever we go, there we are. But part of the mystery of the suffering of Christ on the cross is that for those that believe it is the power of God that brings to us the very “righteousness, holiness and redemption” of God.

So Christmas is not annulled because it has not removed our sufferings or because we don’t have a river long or frozen enough to skate away on. Christmas is fulfilled because it is the river of God that flows to us and even within us if we believe. That river is what enables the people of the community it has created to “count it all joy” in trials,  and to have a “peace that passes understanding” because it is a community born into “fellowship with his sufferings.” Yet it is also the Christmas river whose lively water flows with songs of “joy and peace.”

There is a river whose streams make glad the city of God,
the holy habitation of the Most High.
5 God is in the midst of her; she shall not be moved;
God will help her when morning dawns.
6 The nations rage, the kingdoms totter;
he utters his voice, the earth melts.
7 The Lord of hosts is with us;
the God of Jacob is our fortress. (from Psalm 46, ESV)

Christmas joy and peace to all!

Bryan @ Manifest Propensity

Original Content © Bryan M. Christman and Manifest Propensity, 2014. Excerpts, links, and reblogging may be used, provided that full and clear credit is given to Bryan M. Christman and Manifest Propensity with appropriate and specific direction to the original content.

“People… are the main spring” by King Crimson: Peer Pressure and the “Inner Ring” of C. S. Lewis

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♠♣♥♦

In this song by one of the oldest, longest lived prog-rock groups, King Crimson, sings

people are the main spring
turning the world around
people, they’re the main spring
spinning this world upside down

I have used this song as a theme for this post, not only because I wanted to put a great song by them on my blog (check it out! – I wish the video quality was better but the sound is good) but because they point to the simple fact that in an important sense people are the “main spring.” I like the fact that they do not see this as a good thing, since “people” turn the world “around,” meaning, “upside down.” This post will therefore explore two aspects of this proposal, first, how people through a type of desire are the mainspring, and second, that this desire is not a good thing.

C. S. Lewis had a similar proposal, which very specifically states why this proposal is so. In his oration called “The Inner Ring” he sets forth examples of with one drawn from Victorian “society.”

Victorian fiction is full of characters who are hag-ridden by the desire to get inside that particular Ring which is, or was, called Society. But it must be clearly understood that “Society,” in that sense of the word, is merely one of a hundred Rings, and snobbery therefore only one form of the longing to be inside.

As you see, Lewis thought that there were many “inner rings.” For the purpose of this post, I will focus upon what I feel is the largest “inner ring” of humankind, and will apply some of his words to the idea of such a ring. For Lewis, the dynamic of human desire to belong to “inner rings” “may be dangerous,” although the phenomena of “inner rings” was “unavoidable” and “morally neutral.” “King Crimson” is itself an example of an “inner ring” as was “The Inklings” of which C. S. Lewis was himself a member.

So in this post I will concentrate on the “dangerous” desire to “belong” to an inner ring that therefore becomes an evil. But I also note that (I think) Lewis believed the degree of self-consciousness regarding this inordinate desire may vary greatly, from a nearly unconsciousness longing to that of acutely conscious obsession.

The largest ring that I propose to be that of humankind is the inner ring of “worldly acceptance.” In the old terms of Christendom, which Lewis mentions at the beginning of his oration. this was the first of the dangerous trinity called “the world, the flesh, and the devil.” In modern jargon “the world” is probably best known as “peer pressure.”

At this point I would like to raise an observation that we stubbornly individualistic humans are ironically, under peer pressure, nearly perfect conformists. I think this is illustrated by a statement of Lewis on the failure of our “skepticism.”

We are always prevented from accepting total skepticism because it can be formulated only by making a tacit exception in favour of the thought we are thinking at the moment-just as the man who warns the newcomer “Don’t trust anyone in this office” always expects you to trust him at that moment.” (Christian Reflections, “DeFutilitate”, 1967, para. 10)

It seems that the well-nigh universal “skepticism” that we wear to prevent us “being taken in” by other people, such as smooth talking politicians, salesmen, or religious fanatics, is gladly hung outside the door for the sake of our admittance to “the inner ring” of worldly acceptance. This transaction is effected by the unspoken but understood rules for “membership.” Lewis said,

When it is very secure and comparatively stable in membership it calls itself “we.” When it has to be expanded to meet a particular emergency it calls itself “all the sensible people at this place.”

So this largest “inner ring” of humanity, is merely membership with the “sensible” folk that think they have not been “taken in” by those defined by its peer group as “insensible.” But the newly admitted, have actually been “taken in” by the “inner ring.” Lewis shows how this deep desire for membership works, in a strong illustration demonstrating the trumping power of the “inner ring” over other normally powerful human desires.

I wonder whether, in ages of promiscuity, many a virginity has not been lost less in obedience to Venus than in obedience to the lure of the caucus. For of course, when promiscuity is the fashion, the chaste are outsiders. They are ignorant of something that other people know. They are uninitiated. And as for lighter matters, the number of people who first smoked or first got drunk for a similar reason is probably very large.

The “dangerous desire” for the “inner ring” is perhaps the threshold at which the fall of Adam is re-enacted as we mature into the caucus of sensible society. Annie Dillard, in her first book, narrates how this desire is also driven by an inner insecurity of unknowing (bewilderment) that is evaded by adopting through “untaught pride” the stance of the human collective “squatter” status, and thus also “al the sensible people in this place.” For Dillard joining this “inner ring” occurs at a very early age.

I am no scientist. I explore the neighborhood. An infant who has just learned to hold his head up has a frank and forthright way of gazing about him in bewilderment. He hasn’t the faintest clue where he is, and he aims to learn. In a couple of years, what he will have learned instead is how to fake it: he’ll have the cocksure air of a squatter who has come to feel he owns the place. Some unwonted, taught pride diverts us from our original intent, which is to explore the neighborhood, view the landscape, to discover at least where it is that we have been so startlingly been set down, if we can’t learn why. (Annie Dillard, “Pilgrim at Tinker Creek,” Bantam Books Inc: 1974, p. 12)

In this regard Lewis narrates our longing at adolescence that is another such fall by saying,

To a young person, just entering on adult life, the world seems full of “insides,” full of delightful intimacies and confidentialities, and he desires to enter them.

But to enter thus, is a tragedy, as Dillard notes, and as Lewis concludes, saying

But if he follows that desire he will reach no “inside” that is worth reaching. The true road lies in quite another direction.

If the reader is familiar with C. S. Lewis, she will know that “quite another direction” is the way of following Christ. In the Gospel of John we read of a narration of the conflagration that occurred when Jesus confronted the keepers of an “inner ring” called “the synagogue.”

42 Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God.

The synagogue, with its gates kept by the Pharisees, had become “the inner ring” to which membership to, through the peer pressure of worldly acceptance of “glory that comes from man” was more loved by many than the “glory that comes from God.” It is uber-ironic that God’s Israel, as a nation, ultimately subverted Jerusalem itself into an “inner ring” by (they thought) permanently excommunicating Jesus “outside” their inner ring. The book of Hebrews shows how God made the shameful public execution of Jesus the means by which he made those excommunicated from the world’s inner ring holy, while also setting forth the example they follow “outside the camp” (or “city” or “inner ring”).

12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood. 13 Therefore let us go to him outside the camp and bear the reproach he endured. 14 For here we have no lasting city, but we seek the city that is to come. (Hebrews 13:12-14; ESV)

In “The Last Battle,” the last volume of “The Chronicles of Narnia,” Lewis has a scene in which the dwarves have become self imprisoned in their own delusional “inner ring” because they were “so afraid of being taken in that they cannot be taken out” by Aslan himself. Their fearful skepticism fear at “being taken in” resulted in their conformity to a collective “inner ring” of blindness to the only one that could give them true freedom from being taken in by the peer pressure of worldly acceptance. The ancient wisdom in the book of Proverbs summed it up as the perennial way of  Adam the individual and Adam the collective:

There is a way that seems right to a man, but its end is the way to death. (14:12)

The King Crimson song proposed that with “People” as the “mainspring” of life the world is turned upside down. C. S. Lewis proposed that this is because the “mainspring” is the “dangerous desire” for membership in “the inner ring.” Can we believe that Jesus of Nazareth showed another way “in” to an inner ring that is not based in the worldly acceptance of peer pressure? An inner ring that at the gate accepts all and excludes none but those that exclude themselves through their trust in the glory of man’s “inner ring?”

Perhaps we can believe if we consider the nature of “the glory” of man’s lesser “inner rings” that Lewis mentioned such as those at which smoking, drinking and promiscuous sex were the initiatory rites, we may see in every case some monotonous conformity as the entrance fee and permanent boundary marker of man’s “inner rings.” Lewis said

That is why the worldlings are so monotonously alike compared with the almost fantastic variety of the saints. Obedience is the road to freedom, humility the road to pleasure, unity the road to personality.

Now I admit that if we look in many places at the church today in America, we may unfortunately find monotonous alikeness rather than fantastical variety. The church is also always in danger of falling, as did Israel of old, into its own “inner ring” rather than Christ’s inner ring in which he alone is the head. This has become a slight digression, but for clarification I’ll mention that Paul told the Church in Rome to be careful in attitude toward “national” Israel that had fallen, lest she fall to the same temptation that as we saw was a type of “unbelief” that was formed by pride in “inner ring” status.

19 Then you will say, “Branches were broken off so that I might be grafted in.” 20 That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. 21 For if God did not spare the natural branches, neither will he spare you. 22 Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. 23 And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. (Romans 11:19-23 ESV)

To return from  this digression, I would like to conclude with an excerpt from lewis that demonstrates that the Church, though always falling short of a pure participation in the inner ring of Christ, is meant nonetheless to be thus participating. Lewis says

It was not for societies or states that Christ died, but for men. In that sense Christianity must seem to secular collectivists to involve an almost frantic assertion of individuality. But then it is not the individual as such who will share Christ’s victory over death. We shall share the victory by being in the Victor. A rejection, or in Scripture’s strong language, a crucifixion of the natural self is the passport to everlasting life. Nothing that has not died will be resurrected. That is just how Christianity cuts across the antithesis between individualism and collectivism. There lies the maddening ambiguity of our faith as it must appear to outsiders. It sets our face relentlessly against our natural individualism; on the other hand, it gives back to those who abandon individualism an eternal possession of their own personal being, even of their bodies. As mere biological entities, each with its separate will to live and to expand, we are apparently of no account; we are cross-fodder. But as organs in the body of Christ, as stones and pillars in the temple we are assured of our eternal self-identity and shall live to remember the galaxies as an old tale.

Note once again the book of Hebrews’ exhortation to join Christ “outside” man’s “inner ring,” leaving the “camp” that is not “lasting,” and seeking the city “that is to come.”

12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood. 13 Therefore let us go to him outside the camp and bear the reproach he endured. 14 For here we have no lasting city, but we seek the city that is to come.

It is a city inhabited by individuals, its gates are open to all to come as they are, being sanctified not by admission to the “peer group,” but by the blood of the one that gave his life to save them.

Thanks for reading, and as always I’d like to know what you think!

Original Content © Bryan M. Christman and Manifest Propensity, 2014. Excerpts, links, and reblogging may be used, provided that full and clear credit is given to Bryan M. Christman and Manifest Propensity with appropriate and specific direction to the original content.

 

“Iconoclast” – Emerson, Lake & Palmer’s “Tarkus”

Emerson, Lake, and Palmer’s 20 minute long 1971 prog-rock work “Tarkus,” contains one instrumental part called “iconoclast,” which along with some of the words from the lyrical parts seems to hint at a theme of iconoclasm. One lyric says

“…are your ears full, you can’t hear anything at all”

This ending of this lyrical part seems to show that “idols” tend to render their “worshippers” deaf to learning truth apart from their idolatrous belief “system.” I have of late been reading a current book by a Christian theologian in which he assumes the role of an iconoclast of sorts against what he sees as misguided “self-assured ecclesiastical assumptions” that have become veritable idols. Several brief quotes from the book are are below, following a few definitions of “iconoclast.” The first one is from google:

i·con·o·clast/īˈkänəˌklast/
noun
a person who attacks cherished beliefs or institutions.
a destroyer of images used in religious worship, in particular.

The second one is from Ambrose Bierce, who along with Mark Twain was one of the main non-religious iconoclasts of that period.

Iconoclast, n. A breaker of idols, the worshipers whereof are imperfectly gratified by the performance, and most strenuously protest that he unbuildeth but doth not reëdify, that he pulleth down but pileth not up. For the poor things would have other idols in place of those he thwacketh upon the mazzard and dispelleth. But the iconoclast saith: “Ye shall have none at all, for ye need them not; and if the rebuilder fooleth round hereabout, behold I will depress the head of him and sit thereon till he squawk it.” (Ambrose Bierce, “The Devil’s Dictionary” 1906.)

Naturally and logically, an iconoclast would be “unemployed” if it were not for human idol factories. Here are several quotes about this:

From this we may gather that man’s nature, so to speak, is a perpetual factory of idols.

— John Calvin, Institutes of the Christian Religion I:XI.8

In short, there is absolutely nothing that God can give us that we are incapable of turning into an idol… So it is no sacrilege to be “against the church.” God is the ultimate iconoclast, and God told His angels to begin at His sanctuary, and he told them to get in there and defile it. That he had a higher purpose in mind can be seen elsewhere in the book of the prophet (Ezekiel). (Douglas Wilson, “Against the Church” 2013.)

Jesus of Nazareth certainly took on the role of the ultimate iconoclast against the belief system of the religious establishment of his day. These religious leaders ironically epitomized the lyric in Tarkus with their ears so “full” of their religious system that they could not “hear anything at all” of the words of Jesus the “Word of God” (see John 1:1-14). Using a sight metaphor rather than a hearing metaphor, Jesus said this to them:

“For judgment I came into this world, that those who do not see may see, and those who see may become blind.” 40 Some of the Pharisees near him heard these things, and said to him, “Are we also blind?” 41 Jesus said to them, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains. (John 9:39-41; English Standard Version)

What the iconoclastic endeavors of Emerson, Lake & Palmer, have in common with Ambrose Bierce, Douglas Wilson, or Jesus of Nazareth is impossible to know, due to the obscurity of the lyrics. But it is interesting to wonder about their intentions as we listen to the song and hear the lyrics. It is also an interesting merely as a fairly epic early 70’s prog-rock song, complete with comic book style scenes of the adventures of “Tarkus.”

Tarkus2

I was reluctant to mix apocalyptic/comic book sci-fi fantasy/progessive-rock music, with such a serious subject as biblical/historical iconoclastic “battles.” But I couldn’t resist letting “Tarkus” be an interesting contact point between we “idol factory” humans and God who in love is our ultimate iconoclast.

I welcome any comments! Thanks…

Original Content © Bryan M. Christman and Manifest Propensity, 2014. Excerpts, links, and reblogging may be used, provided that full and clear credit is given to Bryan M. Christman and Manifest Propensity with appropriate and specific direction to the original content.