Fr. Stephen asks rhetorically, “Can You Forgive Someone Else’s Enemies?” with a look at the words and actions of Jesus in the Gospels, and reflecting on the story of The Brothers Karamazov. He writes:
Forgiving is “loosing.” Refusing to forgive is “binding.” The imagery of loosing and binding helps move the imagination away from a legal construction. When we sin, or even when we are involved in sin, we become bound. There is a binding that occurs because we ourselves were the cause of the sin. There is a binding that occurs because we ourselves were the victim of a sin. There is a binding that occurs because we simply witness the sin. There is even a form of binding that occurs to the whole of humanity because of the diminishment of even one of its members. If everyone were somehow only responsible for their own actions the world would be quite different. As it is, the action of one involves the binding of all. Adam’s sin has left us bound ever since. We are not being held legally responsible for Adam’s action. We are existentially and ontologically bound by Adam’s sin.
These truths are hard to grasp, even for the intellect, and Fr. Stephen helps me quite a bit at that level. But to live in the reality of our freedom, to acquire and absorb and give this kind of liberating love — it’s something impossible, were it not for the fact and the power of the Resurrection. Lent is a good time to pray about this, yes?
I’m looking forward to seeing all of my children at once this weekend, and the thought of them and their tender, breakable and forgiving hearts gives me great comfort; they are a testimony to the kindness of God. And His kindness certainly pertains to the article I was referencing, the whole of which you can read here.
Most people in our family love maps. The previous generations loved them, too, and I treasure the memories and pictures of various father-son or sibling groupings around a map, planning a road trip or a backpacking adventure, or just getting a better idea of the world we live in.
Geography games including maps can also be fun, such as Global Pursuit that was put out by National Geographic in 1987. It was a little challenging for someone like me who isn’t sharp in spatial orientation skills, because the map of the world was all chopped up into pentagons which never fit together all the way.
It’s easy to lose all track of time when poring over maps. One of my favorite parts of an unusual aviation ground school that was offered at my high school was studying the aviation maps pilots use to plot their course. In those days it was all done on paper, and I was fascinated by the concentric rings around airports, and all the copious information including odd names of towns in Texas, which was the area our school sample was showing. (The one below, I realize, is of Anchorage, Alaska.)
The whole concept of a map, a simplified form by which we can get a mental handle on a vastly greater reality, became useful for me in a different manner when I was introduced to the way M. Scott Peck uses it in his book, The Road Less Traveled. I have never actually read the book, but the the image of a mental/emotional map has served me well through the years. Some excerpts:
CHOOSING A MAP FOR LIFE – Truth is reality. That which is false is unreal. The more clearly we see the reality of the world, the better equipped we are to deal with the world. The less clearly we see the reality of the world–the more our minds are befuddled by falsehood, misperceptions and illusions–the less able we will be to determine correct courses of action and make wise decisions.
Map of Life – Our view of reality is like a map with which to negotiate the terrain of life. If the map is true and accurate, we will generally know where we are, and if we have decided where we want to go, we will generally know how to get there. If the map is false and inaccurate, we generally will be lost.
I brought all of my real and metaphorical map history to this poem I read today. The poet is another woman who also likes maps, but her poem shows clearly the ways that they fail to reflect reality. That doesn’t bother her; even in their failure she praises them for the vision they give us, “not of this world.”
Perhaps we also don’t need to worry about whether our heart-maps are all matched to our surroundings. Might they also serve a great-hearted and good-natured purpose, so that instead of giving up on our inner maps we strive to bring the full reality closer to the vision? I’m thinking of our daily prayer, “Thy Kingdom come…” and of “Love hopes all things, love believes all things….” May the Lord write the map of His Kingdom large in our hearts.
MAP
Flat as the table
it’s placed on.
Nothing moves beneath it
and it seeks no outlet.
Above – my human breath
creates no stirring air
and leaves its total surface
undisturbed.
Its plains, valleys are always green,
uplands, mountains are yellow and brown,
while seas, oceans remain a kindly blue
beside the tattered shores.
Everything here is small, near, accessible,
I can press volcanoes with my fingertip,
stroke the poles without thick mittens,
I can with a single glance
encompass every desert
with the river lying just beside it.
A few trees stand for ancient forests,
you couldn’t lose your way among them.
In the east and west,
above and below the equator –
quiet like pins dropping,
and in every black pinprick
people keep on living.
Mass graves and sudden ruins
are out of the picture.
Nations’ borders are barely visible
as if they wavered – to be or not.
I like maps, because they lie.
Because they give no access to the vicious truth.
Because great-heartedly, good-naturedly
they spread before me a world
not of this world.
–Wislawa Szymborska
Translated from the Polish by Clare Cavanagh The New Yorker, April 14, 2014
My two sons consulting a topographical map on a peak.
I prefer to write about beautiful things, so I don’t want to tell about the mess I made this evening of staking a tomato plant about two months too late. It is a robust Juliet cherry with branches 2-3 feet long that had started to send down roots where they were sprawled on the damp ground. I gathered up the legginess as best I could with gardener’s tape, around three splintery stakes. In spite of the chaotic result, I expect there will be fruit, thanks to the rain and sunshine that falls on the gardens of the just and the unjust, the diligent and the lazy.
Beautiful tomatoes from the past
A few days ago I ran across Leonard Cohen’s verse (below) that has been singing itself in my head ever since, making me notice many ways that our earthly lives fall short of the ideal, often in more significant places than the garden. We fail to do our best, others fail to love us, the banks and the corporations do us wrong — we populate this list day by day.
It’s an aspect of reality that can only be denied at the risk of one’s sanity. The humbling we experience when contemplating the “streets filled with broken hearts” and other destruction that Bob Dylan sings about in “Everything is Broken” is the best start toward mental and spiritual health.
Then the Gardener, the Physician of our souls, the Light of the World, can do His work, and give us grace to keep working at repairing the bad jobs we’ve made. He also gives us Himself as the rejoicing of our hearts — and nothing is more Real than that.
It was about 40 years ago I had a dream that I know was from God. I don’t remember any since then about which I felt such assurance. Many dreams I have are mild nightmares of household disasters, though I have also experienced dreadful nightmares that left a cloud over the first hours of the day.
This dream was of a garden. I was walking in a lush and green garden, where birds were singing and flowers were blooming. Cool lawns stretched between all the most fitting tall trees and flower beds, everything breathing with new life. The air was warm and balmy — it was obviously Spring or early Summer. As I followed the paths and took in the beauty I felt very happy and peaceful, but I didn’t think of taking a nap on the grass, because the atmosphere of the place made me feel too alive and awake. Then, the words were spoken, “This is your heart.” And I woke up.
I can well recall the sweetness that filled me as I lay in bed in those few minutes after waking, knowing that God had given me a taste of His presence. That lovely feeling stayed with me all day. I told a few people about the dream, and was often encouraged by it in a vague way. There was no clear doctrine to hold to; it was more like a promise.
This morning when I woke I got to thinking about that garden, and how it might still have something to teach me about prayer. It is possible, the fathers teach us, to always live in the garden of the heart, where God and His love are constantly available to us, even when our minds are required by the everyday cares of life to be busy elsewhere. We can live in that garden even when our earthly houses and treasures are in ruin from earthquake, or when we walk in the front door to find that thieves have stolen us blind. The Life that we absorb through our pores in that place can energize us to do the necessary work of repair and healing.
In the last week I’ve been hearing a bird song in the backyard in the mornings, but it was not my robin whom I wrote about before, a messenger of comfort from just a few years ago. I strained to hear that robin’s chirp that means so much to me now, but he was not on the airwaves. Lo! this morning before I got out of bed there he was, and he started in. God sends birds like angels.
“The kingdom of God is within you,” said our Lord. The robins and other angels are there, nearby where He makes us to lie down in green pastures under heavens that declare His glory, and where nothing can separate us from the Love of God.
ere is a binding that occurs because we simply witness the sin. There is even a form of binding that occurs to the whole of humanity because of the diminishment of even one of its members. If everyone were somehow only responsible for their own actions the world would be quite different. As it is, the action of one involves the binding of all. Adam’s sin has left us bound ever since. We are not being held legally responsible for Adam’s action. We are existentially and ontologically bound by Adam’s sin.
Gladsome Lights 