I've just been watching an excellent movie. "Our Mutual Friend" is a BBC mini-series adaptation of Charles Dickens' novel of the same name. As is common with BBC productions (think back on Pride and Prejudice...), this has been excellent. And, as is common with any Dickens story, the plot is long and twisted, so to try to explain it in a (relatively) short post will be nigh impossible.
One of the many threads focuses upon two young people: John, an apparently destitute secretary, and Bella, the proud, mercenary young lady that he loves. Early in their relationship he proposes, and she turns him down flat. He does not press his suit, but still remains attentive to her, showing her his friendship and trustworthiness. They become friends; some of her airs disappear. Through a series of events, some unrelated to him directly, she begins to see his true worth as an honorable man, and becomes disillusioned regarding the appeal of wealth. The real test comes when John's employer - Bella's guardian - becomes aware of the previously refused proposal. He sacks John, accusing him of gold-digging; John insists that there was no ulterior motive, save his growing love for Bella. Bella, having truly altered her attitudes towards wealth and happiness, defends John, and promptly quits her guardian's house, returning to her own impoverished family. When he learns of her brave choice, John proposes again, and is this time accepted by a wiser Bella.
This may seem candy-coated to some, but when I was watching this movie, an interesting thought struck me. There is no "chemistry" between these two. How could that be? All the modern books and movies tell us - persistently - that love starts with an attraction. Generally, a physical attraction. And yet, I am utterly convinced that they are truly in love. It wasn't the secretive glances, or the passionate kisses - there was no kissing until the wedding. It was what they did for each other.
John never crossed the bounds of decency. He kept a polite distance, and rarely engaged her in conversation unless she initiated it. He was respectful, and gentle to her when she first refused him. He did not hold a grudge, or take an attitude of "I'll show her." Nor, did he ever bring up the subject to her, unless she brooked the topic. He was a friend to her, but did not force his friendship upon her. He honored Bella's request to not inform her guardian of his refused offer, because he knew it would embarrass her. When turned from the house, he did not demand that she make a choice between her guardian and prospective fortune, and him; despite the fact that he could see her deepening regard.
Bella, when she began to appreciate his friendship, started to see the trappings of fortune with different eyes. She regretted her attitudes toward him, and apologized. She grew to trust him and respect him for who he was, not what he was. The good sides of her nature, which had been hitherto stifled, blossomed: generosity, friendship, sensitivity. Her ultimate sacrifice came after John's dismissal. She did not leave to follow him; she left because she saw how money had tainted the guardian she had so loved, causing him to suspect everyone close to him of greediness. Because of this attitude, he had wrongly accused John of mercenary intentions towards Bella, and she would not stand for it.
It is my firm opinion that the classic writers - Dickens, Austen, Bronte - understood what love really is. It may begin by a superficial attraction, but it can only last if both parties are willing to work for the good of the other. Lizzie and Darcy eventually sacrificed their opinions; Jane and Mr. Rochester found true happiness after they had both given up something that was precious; David Copperfield won Agnes once he had matured and she had endured years of waiting. The attraction was the first step in a love based on something solid, something that would last much longer than that first "spark."
"Greater love has no one than this, than to lay down one's life for his friends." (John 15:13) Christ's words can be taken many ways, whether to mean literal self-sacrifice (as He performed Himself), or a laying down of one's own "life" - interests, pride, faults, desires - for the sake of another. I have come to the conclusion that true love, in part, is the lover's willingness to set himself aside for the sake of the beloved. This operates in two ways: first, the lover lets go of his vices and unnecessary caprices so as to please the beloved. Secondly, he helps his beloved to do the same - in tenderness and kindness and patience. The benefits are obvious: both people end up smoothing out each other's rough edges, making them better people in general: "As iron sharpens iron, so a man sharpens the countenance of his friend." (Proverbs 27:17)
Which brings me to the ultimate question: If Christ is our Bridegroom, shall we not do the same for Him as we are doing for our earthly loves? Shall we not aim at perfection, so as to make us as desirable to Him as possible? Of course we cannot do so on our own, which is why we must rely on His ever-ready aid: "Husbands, love your wives, just as Christ also loved the church and gave Himself for her; that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish." (Ephesians 5:25-27)
And so, I pose two questions:
1) Are you loving your beloved?
2) Are you loving your Beloved?
Rather though-provoking, aren't they?
~Chelsea
Monday, April 24, 2006
Monday, April 03, 2006
God of Wonders
This is another paper that I composed for my Great Books class. Frankly, I had a lot of fun writing this one. It was like having my eyes opened to this world for the first time.
Happy Reading!
~Chelsea
------------------------------------------
God of Wonders
Chelsea Nygaard
GBT III, 3rd Paper
Due March 24, 2006
“The earth was without form, and void; and darkness was on the face of the deep…Then God said, ‘Let there be light’…”[1] With that single command came the birth of everything physical and natural: man, beast, and the elements were brought forth from the Voice and Hands of the Omnipotent. From the dawn of time, God has been closely associated with His creation. He is called the Father of all, the Creator of the world, the Author of our lives. Through an even closer association, we say that He is our Rock and our Light. He broods over His children like a mother bird. Jesus Christ is the Spring of Life and the Holy Spirit has been likened to a rushing wind. Why all these metaphors? Why do we draw so many connections between the Creator and the created? Many have endeavored to describe God in physical terms to make Him more understandable to our minds – but is this the only reason? We constantly hear our Lord being given the characteristics of objects: “He is strong like a rock; He shines like the sun.” What if it were turned around? “A rock is strong like God; the sun is bright like Him.” This presents an entirely new way to look at the earth and its God – and the man who presented it was Saint Thomas Aquinas.
In his work The Summa Theologica, Aquinas takes up a question regarding “whether any name can be applied to God substantially.”[2] Within his answer, he makes a declaration: “God prepossesses in Himself all the perfections of creatures…”[3] Taken at first glance, this may not seem to be an extraordinary statement. He quotes Augustine as saying “‘Because He is good, we are,”[4] therefore, because God is the Originator of everything, all the goodness and “perfection” exhibited by nature was His to begin with. However, if examined more closely, it becomes clear that what Aquinas is saying is much more complex.
Every positive quality that exists in a natural object or animal existed in God first. As stated earlier, we often say that “God is strong like a rock,” but it could be that we have it backwards. First, why do we use this image? A boulder is sturdy, immovable, firm, and can be either foundational or crushing. The connection begins to clarify: God is steady and unwavering, never changing, while Christ is connected with the stone that either supports a building or acts as a stumbling block.[5] Therefore, we are justified in using this metaphor. On the other hand, would it not be closer to reverse the order of the words? Where did these characteristics originate – in the stone or in its Mason? Only One of the two was around before the foundations of the earth were laid. “Hence every creature represents Him, and is like Him so far as it possesses some perfection…”[6] God does not have the attributes of that boulder; that boulder has the attributes of God. He projected a few facets of His personality – steadfastness, strength, and permanence - onto that piece of His creation, so that His people might never forget that He is Who He is.
In Romans, Paul states quite clearly, “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead…”[7] How might God’s attributes reveal themselves in the natural world? It could be accomplished through several methods, some more comprehensive than others. A modern scientist could go into incredible detail while searching for parallels; but there may be a simpler method. To the ancients, all matter was composed of only four elements: Wind, Earth, Fire, and Water. Describing each and their characteristics should shed light onto how they can illustrate their Designer.
When God made Adam, He breathed air – life – into his nostrils. In its most general form, “Wind” can include more than merely the breezes and gales that sweep the land. Air and the atmosphere, and breath itself, can all fall into the same category. Without air, without something to breathe, all life would perish. Wind in the sails of a ship powers it forward, towards an anticipated destination. The layers of air and gasses that envelop the planet protect it from deadly light and unfriendly space. Most amazing of all, it is invisible and has no form, so we cannot detect it through our senses.
“Earth” is a misleadingly simple word. When taken in its entirety, it encompasses soil, rock, and gem. It may be the dirt that nourishes an orchard; it may be what that house is built with. Boulders can either support immense weight or crush a man to death. The gem, particularly the diamond, is one of the most treasured items in the world. Radiance and permanence combined.
Without light, we could not see anything surrounding us. Illumination emanates from the sun, candles, light bulbs, and bonfires. Fire not only provides light, it also warms the cold traveler on a winter’s night. In a metalworker’s forge, it burns impurities out of the iron or gold, so as to produce a perfect item. It can be destructive, charring homes and taking lives. At the same time, in a controlled setting, a forest fire can clear the way for new and healthier growth to appear.
Water is a contradictory element. It can cool or scald, depending on its temperature. Sprinklers and drinking fountains provide essential sustenance, while a tidal wave can level an entire coastline. Snow, clouds, rain, ice, steam, or dew: it has many forms, and is not restricted to any one of them. It cleans like no other agent, having the ability to make the dirtiest clothing or person spotless.
A very clear portrait of our Sovereign begins to emerge through these components of nature. Nevertheless, an essential factor has not been addressed. Father, Son, and Holy Ghost – He is Three in One. Is this reflected anywhere in Creation? Yes, it is. “Then God said ‘Let Us make man in Our image, according to Our likeness…’”[8] There has been much debate as to whether or not man has three parts to his personality. In defense of this argument is the fact that the New Testament employs three words to signify life: spiritual life, mental life or the soul, and physical life.[9] If an opinion in favor of this view is to be accepted, then the human person is made with a spirit, soul, and body. Aside from literally making humans tri-dimensional beings, God infuses them with creativity, strength (whether physical or mental), reason, and wisdom. Once again, this illustrates His powers in a diminished way: He, the Creator of all, possesses the greatest Creative Mind in existence; His Power knows no equal; His Thoughts and Speech are unparalleled for their Infallibility; He knows all things and understands all things with perfect Comprehension. He truly did make man in His image.
By investigating the evidence, it has been made apparent that our Father infused His character into the entire world around us. So much so, that it seems complete. His gentleness and power, His simplicity and complexity, His splendor and invisibility: all sides of Him are made clear. Would it not be accurate to say that by studying nature we come to know Him? When viewed in this light, the Scriptures seem almost superfluous. Let the physical world be our Bible, our guide to God’s Personality. If He is in nature, what else do we need?
On the other hand, there was the time when Elijah stayed on Mount Horeb, and the Lord came to speak with him. God sent a windstorm, an earthquake, and a fire, but He was not in any of those. It was only after Elijah heard a “still small voice” that he responded and went to converse with God.[10] Why? Later in his article, Aquinas explains that “creatures are the representations of God, although in an imperfect manner…”[11] . If you take a piece of metal, and hold it so the sun strikes it, the metal shines. But its brightness is trifling when compared to what illuminates it. So is it with this world compared to God. We and the nature around us reflect Him, yet His glory exponentially surpasses all earthly radiance.
In the Garden of Eden, when the world was “very good,” even then it was not a sufficient representation of God. He did not rely on the trees or animals or gemstones to explain Himself to mankind. He spoke with Adam and Eve directly and spent time with them; He knew them and they knew Him personally. The significance of this lies in the fact that God does not inhabit His creation. He uses it for His purposes, but He does not communicate directly with His children through it. Instead, He speaks to us in person, primarily through His Word: “Your Word is a lamp to my feet and a light to my path.”[12] If nature was all that was needed, why then did the Son of Man – the Incarnate Word – come to the earth?
As amazing as the physical universe is, it is nothing compared to the One who designed it. As Aquinas wrote, creation receives and projects His Character “not in its full degree, but in a measure that falls short…”[13] The only way that we can know Him – not just know about Him – is through personal relationship. Glorious though it is, creation cannot express His Love; only through words and songs and conversation can we understand His heart for us. Nature express What He is, while only through His Word can He tell us Who He is.
“For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.”[14] One day, we shall see why God is more beautiful than diamonds, why He satisfies thirst more completely than any spring, and why the fire of His Love is more intense than any physical flame. One day, we shall meet this God of Wonders, and understand Him: He who is the One Who “prepossesses in Himself all the perfections of creatures, being Himself simply and universally perfect.” [15]
[1] Genesis 1:2-3. The Holy Bible, New King James Version
[2] St. Thomas Aquinas, The Summa Theologica, First Part, Question 13, Article 2
[3] Ibid. “I answer that”, 4th paragraph
[4] Ibid. “I answer that”, 4th paragraph
[5] I Peter 2:7,8
[6] Summa, Pt 1, Q13, A2, “I answer that”, 4th paragraph (Italics added)
[7] Romans 1:20
[8] Genesis 1:26
[9] Strong’s Exhaustive Concordance of the Bible, Greek entries. #2222: zoe or #4151 pneuma (spirit); #5590: psuche (soul); #979 bios (body)
[10] “And behold, the Lord passed by, and a great and strong wind tore into the mountains and broke the rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a still small voice. So it was, when Elijah heard it, that he wrapped his face in his mantle and went out and stood in the entrance of the cave.” (1 Kings 19:11-13)
[11] Summa, Pt 1, Q13, A2, “Reply to Objection 2”, 1st paragraph (Italics added)
[12] Ps 119:105
[13] Summa, Pt 1, Q13, A5, “I answer that”, 1st paragraph
[14] I Corinthians 13:12
[15] Summa, Pt 1, Q13, A2, “I answer that”, 4th paragraph
Happy Reading!
~Chelsea
------------------------------------------
God of Wonders
Chelsea Nygaard
GBT III, 3rd Paper
Due March 24, 2006
“The earth was without form, and void; and darkness was on the face of the deep…Then God said, ‘Let there be light’…”[1] With that single command came the birth of everything physical and natural: man, beast, and the elements were brought forth from the Voice and Hands of the Omnipotent. From the dawn of time, God has been closely associated with His creation. He is called the Father of all, the Creator of the world, the Author of our lives. Through an even closer association, we say that He is our Rock and our Light. He broods over His children like a mother bird. Jesus Christ is the Spring of Life and the Holy Spirit has been likened to a rushing wind. Why all these metaphors? Why do we draw so many connections between the Creator and the created? Many have endeavored to describe God in physical terms to make Him more understandable to our minds – but is this the only reason? We constantly hear our Lord being given the characteristics of objects: “He is strong like a rock; He shines like the sun.” What if it were turned around? “A rock is strong like God; the sun is bright like Him.” This presents an entirely new way to look at the earth and its God – and the man who presented it was Saint Thomas Aquinas.
In his work The Summa Theologica, Aquinas takes up a question regarding “whether any name can be applied to God substantially.”[2] Within his answer, he makes a declaration: “God prepossesses in Himself all the perfections of creatures…”[3] Taken at first glance, this may not seem to be an extraordinary statement. He quotes Augustine as saying “‘Because He is good, we are,”[4] therefore, because God is the Originator of everything, all the goodness and “perfection” exhibited by nature was His to begin with. However, if examined more closely, it becomes clear that what Aquinas is saying is much more complex.
Every positive quality that exists in a natural object or animal existed in God first. As stated earlier, we often say that “God is strong like a rock,” but it could be that we have it backwards. First, why do we use this image? A boulder is sturdy, immovable, firm, and can be either foundational or crushing. The connection begins to clarify: God is steady and unwavering, never changing, while Christ is connected with the stone that either supports a building or acts as a stumbling block.[5] Therefore, we are justified in using this metaphor. On the other hand, would it not be closer to reverse the order of the words? Where did these characteristics originate – in the stone or in its Mason? Only One of the two was around before the foundations of the earth were laid. “Hence every creature represents Him, and is like Him so far as it possesses some perfection…”[6] God does not have the attributes of that boulder; that boulder has the attributes of God. He projected a few facets of His personality – steadfastness, strength, and permanence - onto that piece of His creation, so that His people might never forget that He is Who He is.
In Romans, Paul states quite clearly, “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead…”[7] How might God’s attributes reveal themselves in the natural world? It could be accomplished through several methods, some more comprehensive than others. A modern scientist could go into incredible detail while searching for parallels; but there may be a simpler method. To the ancients, all matter was composed of only four elements: Wind, Earth, Fire, and Water. Describing each and their characteristics should shed light onto how they can illustrate their Designer.
When God made Adam, He breathed air – life – into his nostrils. In its most general form, “Wind” can include more than merely the breezes and gales that sweep the land. Air and the atmosphere, and breath itself, can all fall into the same category. Without air, without something to breathe, all life would perish. Wind in the sails of a ship powers it forward, towards an anticipated destination. The layers of air and gasses that envelop the planet protect it from deadly light and unfriendly space. Most amazing of all, it is invisible and has no form, so we cannot detect it through our senses.
“Earth” is a misleadingly simple word. When taken in its entirety, it encompasses soil, rock, and gem. It may be the dirt that nourishes an orchard; it may be what that house is built with. Boulders can either support immense weight or crush a man to death. The gem, particularly the diamond, is one of the most treasured items in the world. Radiance and permanence combined.
Without light, we could not see anything surrounding us. Illumination emanates from the sun, candles, light bulbs, and bonfires. Fire not only provides light, it also warms the cold traveler on a winter’s night. In a metalworker’s forge, it burns impurities out of the iron or gold, so as to produce a perfect item. It can be destructive, charring homes and taking lives. At the same time, in a controlled setting, a forest fire can clear the way for new and healthier growth to appear.
Water is a contradictory element. It can cool or scald, depending on its temperature. Sprinklers and drinking fountains provide essential sustenance, while a tidal wave can level an entire coastline. Snow, clouds, rain, ice, steam, or dew: it has many forms, and is not restricted to any one of them. It cleans like no other agent, having the ability to make the dirtiest clothing or person spotless.
A very clear portrait of our Sovereign begins to emerge through these components of nature. Nevertheless, an essential factor has not been addressed. Father, Son, and Holy Ghost – He is Three in One. Is this reflected anywhere in Creation? Yes, it is. “Then God said ‘Let Us make man in Our image, according to Our likeness…’”[8] There has been much debate as to whether or not man has three parts to his personality. In defense of this argument is the fact that the New Testament employs three words to signify life: spiritual life, mental life or the soul, and physical life.[9] If an opinion in favor of this view is to be accepted, then the human person is made with a spirit, soul, and body. Aside from literally making humans tri-dimensional beings, God infuses them with creativity, strength (whether physical or mental), reason, and wisdom. Once again, this illustrates His powers in a diminished way: He, the Creator of all, possesses the greatest Creative Mind in existence; His Power knows no equal; His Thoughts and Speech are unparalleled for their Infallibility; He knows all things and understands all things with perfect Comprehension. He truly did make man in His image.
By investigating the evidence, it has been made apparent that our Father infused His character into the entire world around us. So much so, that it seems complete. His gentleness and power, His simplicity and complexity, His splendor and invisibility: all sides of Him are made clear. Would it not be accurate to say that by studying nature we come to know Him? When viewed in this light, the Scriptures seem almost superfluous. Let the physical world be our Bible, our guide to God’s Personality. If He is in nature, what else do we need?
On the other hand, there was the time when Elijah stayed on Mount Horeb, and the Lord came to speak with him. God sent a windstorm, an earthquake, and a fire, but He was not in any of those. It was only after Elijah heard a “still small voice” that he responded and went to converse with God.[10] Why? Later in his article, Aquinas explains that “creatures are the representations of God, although in an imperfect manner…”[11] . If you take a piece of metal, and hold it so the sun strikes it, the metal shines. But its brightness is trifling when compared to what illuminates it. So is it with this world compared to God. We and the nature around us reflect Him, yet His glory exponentially surpasses all earthly radiance.
In the Garden of Eden, when the world was “very good,” even then it was not a sufficient representation of God. He did not rely on the trees or animals or gemstones to explain Himself to mankind. He spoke with Adam and Eve directly and spent time with them; He knew them and they knew Him personally. The significance of this lies in the fact that God does not inhabit His creation. He uses it for His purposes, but He does not communicate directly with His children through it. Instead, He speaks to us in person, primarily through His Word: “Your Word is a lamp to my feet and a light to my path.”[12] If nature was all that was needed, why then did the Son of Man – the Incarnate Word – come to the earth?
As amazing as the physical universe is, it is nothing compared to the One who designed it. As Aquinas wrote, creation receives and projects His Character “not in its full degree, but in a measure that falls short…”[13] The only way that we can know Him – not just know about Him – is through personal relationship. Glorious though it is, creation cannot express His Love; only through words and songs and conversation can we understand His heart for us. Nature express What He is, while only through His Word can He tell us Who He is.
“For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.”[14] One day, we shall see why God is more beautiful than diamonds, why He satisfies thirst more completely than any spring, and why the fire of His Love is more intense than any physical flame. One day, we shall meet this God of Wonders, and understand Him: He who is the One Who “prepossesses in Himself all the perfections of creatures, being Himself simply and universally perfect.” [15]
[1] Genesis 1:2-3. The Holy Bible, New King James Version
[2] St. Thomas Aquinas, The Summa Theologica, First Part, Question 13, Article 2
[3] Ibid. “I answer that”, 4th paragraph
[4] Ibid. “I answer that”, 4th paragraph
[5] I Peter 2:7,8
[6] Summa, Pt 1, Q13, A2, “I answer that”, 4th paragraph (Italics added)
[7] Romans 1:20
[8] Genesis 1:26
[9] Strong’s Exhaustive Concordance of the Bible, Greek entries. #2222: zoe or #4151 pneuma (spirit); #5590: psuche (soul); #979 bios (body)
[10] “And behold, the Lord passed by, and a great and strong wind tore into the mountains and broke the rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a still small voice. So it was, when Elijah heard it, that he wrapped his face in his mantle and went out and stood in the entrance of the cave.” (1 Kings 19:11-13)
[11] Summa, Pt 1, Q13, A2, “Reply to Objection 2”, 1st paragraph (Italics added)
[12] Ps 119:105
[13] Summa, Pt 1, Q13, A5, “I answer that”, 1st paragraph
[14] I Corinthians 13:12
[15] Summa, Pt 1, Q13, A2, “I answer that”, 4th paragraph
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