Is There Any Solution in Arcade Fire’s “Everything Now?”

Many professional record critics have complained about “Everything Now” on the basis that the album is all “problem” with no “solution.” I think that is because the “problem” is fairly obvious not only throughout the songs, but also in our lives. And more pointedly, perhaps the songs hit too close to where we all live, and in lieu of any obvious of solution (that is the supposed accusation) we are left with an album that exists mainly for our listening depression.

But do they not offer any solution? My critique of the critics is that they have completely missed it and that is why they think the album is only about our big problem of “Everything Now.” (And I would agree that nobody only wants to hear about our big problem.)

So what is the solution? Well first let me make a point. What do you think could be the solution to our entire society’s problem? See, most of us don’t have an answer and therefore we don’t even know what to look for and can’t see it when it is offered. In other words, we miss the solution because we don’t even know what it looks like.

I believe their solution is in the transition in their narrative from songs about the problems of consumerism of everything, including our wanting even God to be another commodity (“God in heaven, could you please me?“) to songs about relationship. Peter Pan, Chemistry, Put Your Money on Me, We Don’t Deserve Love are all relational. But a relationship with who?

Well, for the sake of keeping this fairly short I’ll just mention several key points of who I think this mystery person might be. In “Chemistry” we learn that we haven’t yet “met” them. In “Put Your Money On Me” we learn that their “race for our heart” began “before we were born” and that they win that race for it when they “wake” following their death. Also their “mother” was “crying on the day of our wedding” alluding to the sorrow of Mary the mother of Jesus at the crucifixion of her son Jesus, which event was also the sealing through the blood of the New Covenant of Jesus/God with his people. In “We Don’t Deserve Love” we learn that we are like a biblical “Mary” Magdalene who has been repeatedly left by her previous lovers, the “Christ types” that always “leave you alone.” But the singer pleads with “Mary” (us) to “roll away the stone” behind which is not the imposter “Christ types” but I think the real Christ.

Now if anyone has any other ideas of some other person that can do fit in all of these descriptions, I’d love to hear it. I also realize that the biblical illiteracy in our culture is nearly complete, so it doesn’t surprise me in the least that most of these allusions go completely over the heads of the professional critics and masses of fans of Arcade Fire.
So this answer to the problem of “Everything Now” – that relationship to God is the solution, certainly raises many other questions – mainly “how can a relationship with God save me from “Everything Now?”

Well that question is more than I can tackle at this point, but listening to the entire album more with this “solution” in mind might help. For now I’m contented to post this excerpt from the biblical scholar Walter Brueggemann:

“Nevertheless I am continually with you; You hold my right hand. (Psalm 73:23)
This is no casual hand-holding. This is a life-or-death grip that does not let go. “No-Sabbath” existence imagines getting through on our own, surrounded by commodities to accumulate and before which to bow down. But a commodity cannot hold one’s hand. Only late does the psalmist come to know otherwise. Only late may we also come to know. We may know, but likely not without Sabbath, a rest rooted in God’s own restfulness and extended to our neighbors who also must rest. We, with our hurts, fears, and exhaustion, are left restless until then.” (From “Sabbath as Resistance – Saying No to the Culture of Now.”)

Comments, questions, outrage, are welcome. Thanks for reading!

Original Content © Bryan M. Christman and Manifest Propensity, 2017. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links 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.

 

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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.

Martin Luther’s “Theology of the Cross” and God’s “little, near face”

484px-Albrecht_Dürer_-_Christ_on_the_Cross_(NGA_1943.3.3681)

Albrecht Durer – Christ on the Cross

 

Heinrich Bornkamm was another theologian who has helped to explain Luther’s “theology of the cross.” The following rather lengthy excerpt provides a more thorough look at his theology in order to “flesh out” the message of the cross that was the subject of the previous two posts.

            The theology of the cross is not a theology which is contrived by the process of thinking. If we followed our ideas of the nature of the divine, we would probably imagine a quite different God: a great, mighty, victorious, indubitably loving, ingenious cosmic architect. . But certainly not a God who allows his messenger, whom he sends for the salvation of the world, to go down to ignominious defeat, to suffer and die innocently. It is a theology that one can derive only from an actual event, or better, that one can believe only on the basis of the passion and the cross of Christ. This was why Luther portrayed the suffering of Christ with such tremendous force. This suffering was not only a horrible physical suffering, as it was chiefly represented in medieval devotional literature in order to arouse our pity. Rather Luther took far more earnestly and consistently than did all previous theology the humanity of Jesus Christ, who suffered on the cross, not only physical pain, but also utter forsakenness and desolation. Augustine and medieval theology and mysticism fought shy of accepting the cry, “My God, my God, why hast thou forsaken me?” as a real cry of the dying Christ; they construed it merely as the intercession of Christ for his suffering body, the church. For Luther, however, it was the simple bitter truth that Christ had to endure on the cross the consciousness of being forsaken by God. He was spared none of the trial and temptation, none of the remoteness and absence of God that may be imposed upon men. Indeed, for him who came from the heart of the Gather and brought nothing but love to men, it was a more dreadful thing to bear this abandonment than for any other man. For Luther this fact that Christ had to fall into the abyss of God forsakenness and loneliness, was expressed in the Creed: “He descended into hell.” He interpreted this to mean, not an event in space, but rather this experience of utter dereliction of the soul. Nor is this experience confined to the cross; the passion is rather only the awful aggravation and consistent conclusion of the loneliness and desolation that Jesus suffered in his whole life through the deafness and opposition of men and often the misunderstanding of his own disciples. Only occasionally do the gospels mention this, and Luther commented that “if everything about Christ had been written down, we would read of many a severe affliction. He was a man who from his youth was tormented by many afflictions.” Actually he had already died in the garden of Gethsemane before he was crucified, for there he had already suffered death and desolation to the depths. On the cross all of the cross of his life was summarized.

But therefore the meaning of his life for us is also summed up in the cross. Christ’s dereliction means something deeper than the desolation of any human being could ever mean. In that dereliction he became the brother of the loneliest and most derelict of men. This is the seal upon the love of God. No starry heaven, no marvel of creation, can make us so sure of it as the fact that Christ by the will of the Father took upon himself this uttermost affliction of soul. But while he was obliged to plunge into forsakenness, he was not forsaken, but rather led by God’s strong, irresistible hand to the only place where he could become the Savior of the world, right next to all who are desolate in the bottomless hell where man left alone inevitably falls into despair.

Christ’s cross and dereliction can help us to overcome our cross and dereliction. If God’s love is hidden in the cross, then it is also our cross. There is where God seeks us most intensely, there he desires to speak to us and assure us that his power is revealed at its mightiest in our weakness. The person who has found God’s love here, on the cross, will also find it elsewhere , in the cosmos, in human love. But he who looks first for it somewhere else and not in this hidden center of divine help for the world will founder and come to grief upon the suffering and meaninglessness of life. We cannot see the face of God, but in Christ, said Luther, God gave himself a “little, near face” which we can look upon. It is a human suffering face, the face of the Crucified. But in it dwells the majesty of the love of God. (The Heart of Reformation Faith, Henirich Bornkamm, 1963, pp. 49-51)

Heinrich Bornkamm

Heinrich Bornkamm

For further study on Luther’s “Theology of the Cross” here is a link to a good 2005 article by Carl R. Trueman.

As always comments and questions are welcomed! Thanks,

Bryan @ Manifest Propensity

 

U2’s “California (There is no End to Love)” and Dietrich Bonhoeffer’s thoughts on loss

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“California (There is no End to Love)” contains the following lyric:

There’s no end to grief
That’s how I know

That’s how I know
And why I need to know that there is no end to love
All I know and all I need to know is there is no end to love

U2

On Christmas Eve, 1943, Dietrich Bonhoeffer wrote a letter from Tegel prison to Renate and Eberhard Bethge. In the letter he wrote some things that seem to provide a good “theological” basis for what U2 sang in “California (There is no End to Love).” Bonhoeffer wrote:

“…there is nothing that can replace the absence of someone dear to us, and one should not even attempt to do so; one must simply persevere and endure it. At first this sounds very hard, but at the same time it is a great comfort, for one remains connected to the other person through the emptiness to the extent that it remains unfilled. It is wrong to say that God fills the emptiness; God in no way fills it but rather keeps it empty and thus helps us persevere – even in pain – our authentic communion. Further, the more beautiful and full the memories, the more difficult the separation. But gratitude transforms the torment of memory into peaceful joy. One bears what was beautiful in the past not as a thorn but as a precious gift deep within. One must guard against wallowing in these memories, giving oneself entirely over to them, just as one does not gaze endlessly at a precious gift but only at particular times, and otherwise possesses it only as a hidden treasure of which one is certain.” (Letters and Papers from Prison, p. 238)

1 Corinthians 13:7 English Standard Version of the Bible (ESV)

Love bears all things, believes all things, hopes all things, endures all things.

BMC @ Manifest Propensity, 2014

Comments or questions are always welcomed!

Dietrich Bonhoeffer’s Poem “Christians and Heathens”

dbonhoeffer

 

 

People go to God when they’re in need,

plead for help, pray for blessings and bread,

for rescue from their sickness, guilt, and death.

So do they all. all of them, Christians and heathens.

 

People go to God when God’s in need,

find God poor, reviled, without shelter or bread,

see God devoured by sin, weakness, and death.

Christians stand by God in God’s own pain.

 

God goes to all people in their need,

fills body and soul with God’s own bread,

goes for Christians and heathens to Calvary’s death

and forgives them both.

 

From Dietrich Bonhoeffer Works, Volume 8, Letters and Papers From Prison, pp. 460-61.

This poem by Dietrich Bonhoeffer is perhaps one of the most accurate statements in Christian theology regarding the  question of where God is, in relation to human need and suffering. I may try to elaborate more on its meaning in future posts.

BMC @ Manifest Propensity, 2014.