Archive for the ‘Philip K. Dick’ Tag

Life Does Not Consist of the Abundance of Possessions   Leave a comment

Parable of the rich man *oil on panel *31.9 x 42.5 cm *signed b.l.: RH. 1627.

Above:  The Parable of the Rich Fool, by Rembrandt van Rijn

Image in the Public Domain

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Luke 12:13-21 (Revised Standard Version–Second Catholic Edition, 2002):

One of the multitude said to him [Jesus],

Teacher, bid my brother divide my inheritance with me.

But he [Jesus] said to him,

Man, who made me a judge or divider over you?

And he [Jesus] said to them,

Take heed, and beware of all covetousness; for a man’s life does not consist of his possessions.

And he [Jesus] told them a parable, saying,

The land of a rich man brought forth plentifully; and he thought to himself, “What shall I do, for I have nowhere to store my crops.?”  And he said, “I will do this; I will pull down my barns, and build larger ones; and there I will store all my grain and my goods.  And I will say to my soul ‘Soul, you have ample goods laid up for many years; take your ease, eat, drink, and be merry.'”  But God said to him, “Fool!  This night your soul is required of you; and the things you have prepared, whose will they be?”  So is he who lays up treasure for himself, and is not rich toward God.

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Luke 6:20, 21, 24, 25a (Revised Standard Version–Second Catholic Edition, 2002):

And he [Jesus] lifted up his eyes on his disciples and said:

Blessed are you poor, for yours is the kingdom of God.

Blessed are you that hunger now, for you shall be satisfied.

But woe to you that are rich, for you have received your consolation.

Woe to you that are full now, for you shall hunger.

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The quote from which I have taken the title of this post comes from the Parable of the Rich Fool, the entirety of which I have quoted above.  The Rich Fool has more than enough food at the same time that many people in his vicinity lack a sufficient supply thereof.  He could keep enough food to meet his own needs and share the rest with the hungry, but he chooses not to do that.  He trusts in material possessions, not God.  His wealth is his security blanket; his abundance shelters him psychologically from the prospect of hunger and poverty.  In the end he dies (as we all will do) and cannot take anything with him.

Life does not consist of the abundance of possessions.  One way to learn this lesson is to move.  Having to pack up one’s belongings, transport them, and unpack them can teach one how much one has and how inconvenient (even detrimental to one’s quality of life) too many of them can be.  I have moved often during my life, going back to my childhood; my father was a minister in the South Georgia Conference of The United Methodist Church.  I recall moving every two or three years (on average) and realizing that I moved with more possessions each time.  I also recall that, as I prepared to leave East Dublin, Georgia, for Athens-Clarke County, Georgia, in 2005, I donated many possessions to a thrift store and felt proud of myself for doing that.  Furthermore, I recall that, after I arrived in Athens-Clarke County, I wondered why I had not been more generous to that thrift store.

I have reduced my appetites for material possessions and become fonder of open space in recent years.  The largest category of my possessions is and has long been books.  I have come by this naturally, given the bookishness of my family.  I reduced my library from its height at more than 2500 volumes to about 1000 books a few years ago.  Then, over time, I added to the library before reducing it to about 1000 volumes again a few months ago.  Those nearly 1000 books fill seven tall book cases and a smaller one.  I have concluded that approximately 1000 volumes is the proper size of my library.  Given the size of my living space, having space for a sofa is more important to me than keeping more books.  Living in a relatively small space does help to provide one with a useful sense of discipline in these matters.

I have been inside the home of a hoarder, a woman with a mental illness.  (She has an emotional attachment to her trash.)  Her disorder has placed her health and that of her son at risk and detracted from the quality of their lives.  Certainly, to be able to walk easily in every room of the house and sleep on more than one side of one’s bed (because of the possessions occupying the rest of the bed) would improve the quality of life.  I avoid that house, for the messiness annoys me and something in the air makes me feel ill.

Life certainly does not consist of clutter.  In Do Androids Dream of Electric Sheep? (1968), the loose basis of Blade Runner (1982), which is not as dark as its source material, Philip K. Dick has a character, J. S. Sebastian, explain a theory of clutter:  it reproduces asexually.  Sometimes clutter seems to do that, does it not?  A problem with clutter is that it is in the way.  I know of a large, two-story home in Athens-Clarke County.  The wide corridors function as storage space, as do some of the downstairs rooms.  There is no more room in the storeroom.  Much of the contents of the storeroom is inaccessible.  The resident is not a clinical hoarder, however.  She has many possessions, a physical disability, a lifelong tendency toward disorder, and a desire to clean up her home.  I help her off-and-on to rein in the problem.  There is so much to do until we make the interior of the house resemble something other than an anarchistic warehouse.   She is, however, making plans to sell some large pieces of furniture and not to replace them.  Furthermore, I have carried many items away and donated them to thrift stores on her behalf.

I look around my living space and thank God for open space and horizontal surfaces lacking clutter.

One might do well to think of clutter metaphorically also.  To simplify one’s interior life–to avoid the temptation to fill the rooms, corridors, nooks, and crannies of one’s being with activities that get in the way of a healthy spiritual life–is a virtue.  One should not be so busy that one cannot stop and listen to God.  God speaks to us, but we do not hear Him if we do not listen.  We do not stop to listen for God’s voice if we are doing something else.  We do not make room for God in our spiritual interiors if we clutter those spaces.  Many people who do not attend religious services on a regular basis report that they are too busy to do so.  Too busy for God is too busy.

The Rich Fool was not rich toward God.  He was one of those who had received his consolation (Luke 6:24) and was the subject of one of the Woes following the Beatitudes in the Gospel of Luke.  The Rich Fool was a man with misplaced priorities–toward possessions, human beings, and God.  The Rich Fool crowded out God with, for lack of a better word, stuff.  He chose poorly.

Life is in God, not the abundance of possessions.

KENNETH RANDOLPH TAYLOR

THE FEAST OF ALL CHRISTIAN EDUCATORS AND INTELLECTUALS

THE FEAST OF SAINT TERESA OF AVILA, ROMAN CATHOLIC NUN

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Regarding Asceticism and Fun-Damn-Mentalism   2 comments

33887v

According to the Reverend Henry Harbaugh, these man were sinning.

Image Creator and Publisher = Bain News Service

Image Source = Library of Congress

Reproduction Number = LC-DIG-ggbain-33887

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Therefore, my friends, I implore you by God’s mercy to offer your selves to [God]:  a living sacrifice, dedicated and fit for his acceptance, the worship offered by mind and heart.  Conform no longer to the pattern of this present world, but be transformed by the renewal of your minds.  Then you will be able to discern the will of God, and to know what is good, acceptable, and perfect.

–Romans 12:2, The Revised English Bible (1989)

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Life is good.  My life is an enjoyable one, a time filled with graces small, medium, and large.  Today, for example, I ate lunch with my beloved.  It was a fine meal in terms of both cuisine and company.

During that meal my mind wandered into theological matters.  My recent background reading for a series, Liturgy in the Moravian Church in America, soon to debut at this weblog, has brought many details to my attention.  Among them is the porous boundary between the sacred and the secular in Moravian tradition.  Often one’s approach makes all the difference on that spectrum.  Yes, some matters in the secular realm can never be sacred, but many can.  Laurence Libin, writing in the Foreword to The Music of the Moravian Church in America, provided an excellent illustration of that principle on page xv.  Once a strict minister chastised some single members of the congregation for playing sacred music on instruments on Sunday and serenades on the same instruments during the week.  An elder replied that the pastor preached with the same mouth he used to eat sausages.

Asceticism is a religious tradition with Christian expressions.  In Roman Catholicism and Eastern Orthodoxy, from the time of early Christianity to today, one can find examples of people seeking to make themselves uncomfortable, if not miserable, for Christ’s sake.  A partial catalog includes wearing a hairshirt, flagellating oneself, living atop a pillar, and having oneself nailed to a cross on Good Friday.  A few years ago I read about an Eastern Orthodox monk (later canonized) who lived in a cramped cell at the top of a winding and incredibly narrow staircase.  Such practices are foreign to my spirituality, for I do not seek opportunities to make myself uncomfortable, if not miserable, for anybody’s sake.  Asceticism has functioned as a self-imposed substitute for enduring persecution and facing martyrdom.  That makes three more things I hope to avoid, not that I endeavor to live rather than renounce Christ.

Related to asceticism is fun-damn-mentalism.  The Reverend Charles Finney (1792-1875) was a killjoy.  He condemned anything he considered self-indulgent, such as the consumption of meat, tea, coffee, and pastries or the practice of women wearing ribbons in their hair of fashionable clothing on their bodies.  On the other hand, he instructed people to maintain good posture, clean their nails, and do their laundry for the glory of God.  (“Sit up straight, sit up straight for Jesus, ye soldiers of the cross….”  Sing along with me!)  Finney was suspicious of other appetites, such as that for fine literature.  He did not understand how a Christian could give time, attention, and shelf space to works of “a host of triflers and blasphemers of God,” such as William Shakespeare, Sir Walter Scott, and Lord George Gordon Byron.  Likewise, the Reverend Henry Harbaugh (1817-1867), of German immigrant stock, had, in the words of Dr. Nathan C. Schaeffer, “hatred of every form of sham and humbug.”  This “sham and humbug” included not only such bad activities as drinking to excess and gambling, but dancing, reading novels, playing chess, playing dominoes, attending circuses, and wearing fashionable clothes.  (Be a joyless and overly earnest frump for Jesus!)

Contemporary killjoys, opponents of “worldly amusements,” continue to try to stamp out innocent entertainment.  I have heard (from a reliable source in Statesboro, Georgia) of quite strict Christian parents who will not permit their children to play soccer because the sport is “too worldly.”  Dancing has attracted criticism for a long time; the Roman Catholic Church condemned it before there were Protestants.  I can name at least one Protestant denomination which persists in its anti-dancing theological position.  These examples point to the misapplication of the Pauline ethic not being conformed to the world.  The Apostle did not mean to go through life as if one’s mother had weaned one on a dill pickle.

As for novels, just to focus on one of the targets of criticism by Finney and Harbaugh (and the Puritans before them), I make the following observations.  I have enjoyed a wide range of novels, from science fiction epics to historical fiction to comedy to serious works.  Some of them I classify as much theological as literary.  Others were just good reads.  Voltaire, a great intellect, writer, and smartass (It is better than being a dumbass!), gave us Candide, a hoot.  T. R. Pearson‘s A Short History of a Small Place, a hilarious story about life in a small North Carolina town from the perspective of a boy, contains an unforgettable account of a well-planned church Christmas pageant gone horribly wrong.  (The Virgin Mary dropped the baby Jesus, breaking his porcelain head, and startling the “camel,” who started barking uncontrollably.)  Graham Greene, a great Roman Catholic novelist, gave us both comedy and theology.  Our Man in Havana still makes me laugh, and I class The Power and the Glory with works of theology.  Frank Herbert‘s Dune and its sequels (I got lost in book five of six.)  are tales of politics, ecology, economics, religion, and struggles over scarce natural resources.  Philip K. Dick‘s Do Androids Dream of Electric Sheep? is a meditation on hope, desperation, and what makes us human.  The book is much darker and better than even the final cut of the movie adaption, Blade Runner (1982), actually.  Graham Swift‘s Waterland, written in stream of consciousness, is a depressing tale which keeps me coming back for more.  The list of novels which has affected me deeply goes on and on.

Finally, where did I put my dominoes?  I feel like sinning again any moment now.  Wait, I cannot find them; perhaps I will have to settle for dancing instead.

KENNETH RANDOLPH TAYLOR

JULY 25, 2014 COMMON ERA

THE FEAST OF JAMES BAR-ZEBEDEE, APOSTLE AND MARTYR

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SOURCES (OTHER THAN MY MEMORY)

Haeussler, Armin.  The Story of Our Hymns:  The Handbook to the Hymnal of the Evangelical and Reformed Church.  St. Louis, MO:  Eden Publishing House, 1952.

Knouse, Nola Reed, ed.  The Music of the Moravian Church in America.  Rochester, NY:  University of Rochester Press, 2008.

Sellers, Charles.  The Market Revolution:  Jacksonian America, 1815-1846.  New York:  Oxford University Press, 1991.

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