Tag Archives: Dearest

On Prophets, Priests, and Prodigies

Dearest Father,

I was occupied with a particularly difficult problem a few weeks back. This was not one of the many philosophical and abstract issues that have plagued me for years now, but a mundane, earthly problem, one that concerned my chosen profession. I sat for hours puzzling over the issue, and after consulting with fellows in my trade I came to a hackish but working solution. Of course this was not the first difficult problem I have faced, and the only way it would be the last would be if my death were but a few days away. However, my struggle over this one issue drew my attention to something I appear to have overlooked in letters past.

I mentioned while writing you about free will that one of the many handicaps your children enjoy is our lack of perfect knowledge. At the time I used the point to illustrate how we are slaves to our ignorant, porous minds, minds that render whatever little freedom we possess rather pointless. After all why bother granting us free will when the very tool you’ve given us for making decisions is so easily distracted and cannot retain the things of utmost importance to our survival and salvation?

My recent brush with intellectual difficulty highlighted this in a manner most stark, as the “hackish” solution I came up with was simply a variation of one that a friend had described, hurriedly put together in order to preserve academic integrity. My problem wasn’t the first of its kind I’d seen, but that did not stop it from holding me hostage for hours. And yet this friend of mine, with little thought and even fewer words, managed to describe a solution that seemed so obvious in hindsight I felt a little foolish.

There are many of your children like this, people who can easily see things that millions of us go years if not lifetimes without even suspecting. In the more earthly circles these people are called prodigies, gifted fellows with minds that can see through the logical and mathematical and physical quandaries of our time and give us insights into the tangible nature of our universe. In Fatherly circles, however, we have priests and prophets, people you have chosen to reveal your truth to the huddled, ignorant masses. Of course while prodigies are universally acclaimed in their fields and arts, your prophets and priests are often only loved in select circles, circles that usually grow into compounds and compounds that often transform into Houses.

If one were to assume our earth was a cold uncaring rock that breathed life into our ancestors eons ago, it would not be too difficult to come to terms with the concept of prodigies. A universe that doesn’t care about us would hardly care that only a few of us could parse her secrets. One could even assume that the prophets and priests that act as voices for non-existent Fathers and Mothers were simply prodigies driven mad by whatever realisation had dawned on them, or devious manipulative people preying on the weakness and gullibility of their brethren.

But as all things are when faced with the fact that we have a loving omnipotent Father, the system of prodigies, priests, and prophets seems completely counterproductive. These brilliant people are essentially gatekeepers of knowledge and wisdom, guardians and visionaries without whom our people would still be hiding in caves, scared of their own shadows and worshipping the sun that cast them.  If our Father loved all of us and wanted us to come to him, why would he place this completely unnecessary bottleneck between himself and his children? Why would he limit revelations of his true nature to a very, very tiny segment of our population, tasking all to go through them if they are to truly know his will?

Ironically there are many in the House of the Cross that actually agree with this; they just happen to believe you have already solved the problem. They cite the verses in your Book that mention that your laws are written in our hearts as proof that we all know your will. They point to the very existence of the Book itself as proof that no man need act as gatekeeper to your kingdom; all can read it and see for themselves what you truly want from your people.

The problem with both these statements is readily apparent. If your will was truly written in all our hearts why do we need the Book at all? Why have a Book state what we all know when we could all just feel in our hearts that these things are true? And even more damning, the existence of the Book and the grand theory of liberation championed by its adherents have not led to fewer gatekeepers; they have led to more. These days any one of your children can pick up your Book, read a line of text that has been read by millions before him and claim to have seen something new within it. Such a person would shout from the rooftops that you have spoken to him and made him your prophet, and thousands would flock to him seeking to hear the new truths that they should already know. Of course with such a scenario it is little wonder your House has grown increasingly divided as the centuries have gone by; without authority vested in a chosen few your children have seen fit to disagree on the finer points of every single line in your Book, erecting fresh wings in the House the moment one man’s “truth” counters their own.

Quite evidently your truths are not inscribed in our hearts, or there would be no need for Houses or the prophets that build them. And quite clearly the system of prophets and priests and prodigies is by design, not by mistake. So ingrained is the nature of this system in the world around us that Platocrates and More did not bother to refute it when describing their utopias. Instead they built their cities around it, creating special classes for these priests and granting them stewardship over the perfect worlds they had constructed.

Left with all this one once again has to wonder how it all meshes with your love, Father. What grand plan could you possibly have that can only be served if but a select few know what you want? What great purpose could you have for the child from whom you have withheld both yourself and the capacity to find you? It is becoming increasingly more difficult to even pay lip-service to the concept of your love, dearest Father. When the majority of your children face such terrible odds for salvation, is it little wonder that so many have grown disillusioned with you?

 

With a deficient mind,

Your Prodigal Son

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On the Confessions of St. Augustine

Dearest Father,

The last time I wrote you about the Numidian it was on his recent conversion, an act sparked by the death of a very dear friend. While I was dubious at the time that a similar situation would be the catalyst that brought me back to you, I was undeterred in my desire to finish the Numidian’s long letter, hopeful that at its end I would have come to a deeper understanding of what it means to have strayed and returned to the fold. I have at long last concluded his Confessions, but I must confess Father that no such understanding has come over me.

We left Augustine with his decision to become a catechumen and it appears that after this decision he was blessed with meeting the most favourable people, from his friend in conversion Alypius to the wonderful and eloquent Ambrose, the bishop of Milan. Such men helped our Numidian in his early days post-conversion, assisting him in weathering the storms of doubt, fear, pain and sorrow, and enabling him to rise above these calamities and finally see you with a clarity he had never before experienced. He studied very closely your scriptures, questioned the very nature of good and evil, and finally came to what can only be described as a breathless joy at being in your embrace. His words reveal an immense appreciation for his trials, and he even began to look fondly upon his past, saying that the joy of his conversion was made sweeter by the tribulations that preceded it.

Having fully returned to the House in heart as well as in body, and filled with what I suppose must have been a burning desire to know you intimately, he turned his mind to you and your creation, contemplating your grace and beauty, the power contained in your works, and the difficulty (if not impossibility) of describing such wonderful things in terms that simple mortal minds could comprehend.

And in this, his sudden acquiescence to all the doctrines and dogmas of the House, lies my problem Father. Like Augustine I have asked very many questions on very many topics. I have pondered the effects of your creation, the paradoxes inherent in your sacrifice. I have struggled with the whispers of Doubt. But unlike the great Numidian, I have no easy recourse to emotion. I have no friends whose deaths would cause me to seek you out, whose losses would make me crave the steady comfort of the House’s teachings. Unlike him I understand fundamentally that life is fleeting and that pain is real; ironically it is for this reason that I left the House and began my journey in the first place. Where he sought answers to calm the turbulent emotions in his heart, I seek answers to quiet the numerous questions in my head. Too quickly did he brush aside the very contradictions he raised, willing to overlook all inconsistencies before your might, whilst tearing down even the smallest errors in the teachings of the heretics.

Perhaps it was my mistake, reading his Confessions and hoping to be swayed in your favour. The heresy of my day lies not in some twisted interpretation of the works of your son, but in the very nature and existence of you, dearest Father, something our Numidian had already taken for granted.

But what is most troubling about his Confessions is not that they failed to move me, Father; it is the manner in which he concluded them. After waxing poetic on the wonders contained in your being, Augustine ended his missive with this:

“And what man can teach man to understand this? or what Angel, an Angel? or what Angel, a man? Let it be asked of Thee, sought in Thee, knocked for at Thee; so, so shall it be received, so shall it be found, so shall it be opened. Amen.”

Once again I am told that the answers I seek will not come to me from any man, or angel, or book, but from you Father, and once again I am compelled to ask when you will answer me. When will you put my mind to rest?

With disappointment and longing,

Your Prodigal Son

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On Doubt and Faith

Dearest Father,

I must apologise for my immensely long silence. Unfortunately the duties of your son grow with each passing day, leaving me little time to sit and ponder our relationship, less still to scribble a missive in your name. I am sorry I missed the important days of the past season. I did not write you on Holy Thursday or Good Friday, or even Easter Sunday. I had much to say on each of those days, questions to ask as always, and feelings to express. But my duties (and, I must admit, a smidgen of human laziness) kept me from putting pen to paper. I did pray on the Day of Resurrection, however, not one of the many perfunctory prayers we Universals learn in the Catechism and from the Simple Prayer Book, but a deep and heartfelt prayer for my soul and my doubt and the pain in the world around me. I hope my ephemeral words reached your ears. I have seen no improvement in any of the situations I mentioned in my prayer, but we are told that you work in mysterious ways. When the letters I have been writing for over a year have received nary a response from you, I cannot feign surprise that you haven’t answered my less permanent whispers.

A lot has changed in the weeks past, and a lot has remained the same. My journey and my thoughts have carried me further still from you. Much like I did before my long break I feel that the likelihood of my return diminishes with each step I take. However, unlike the last two times I wrote you I find myself filled with less guilt and less anger. The guilt is gone because I did decide to sacrifice food as well as meat for this year’s Season of Preparation (the first time in ages I have been able to afford the latter), and the anger is gone because I’ve found it very difficult to keep negative emotions on my mind. My earthly duties have taken focus away from the House and the inscrutable machinations of my Father, and with that focus went my horror and anger on my many discoveries on free will and justice. As I write you today I feel calm and at peace. I have no brazen questions, no incredulous inquiries. I am simply writing. I do, however, have something I wish to share with you Father, and it concerns my only constant companion on this journey: Doubt.

The other day, at one of the House outposts I frequent when I wish to feel closer to home, the elder administering the ceremony gave a little homily on doubt, or more accurately, faith. You see Father in my young, binary mind I had always viewed the two things as stark opposites, separate sides of the same coin. One could not doubt if he had faith; one could not have faith if he doubted. The elder, however, brought to mind something I suspect I have known all my life but failed to consider, and that is that we are all possessed, at various points in our lives, with various levels of doubt and faith. For some, he said, faith is easy. They have little to no questions. They simply need to hear the words from your lips, or from lips they consider to be a good enough surrogate to yours, and they accept. Such people have trusting hearts and believing minds. Such people perhaps have the blind faith that has inspired churches and hymns across the history of the House. Others are rigid sceptics, requiring proofs and reassurances and works of wonder before they commit their hearts to a cause. There have been a few of these mentioned in your Book, ranging from the judge that required some fleece to both be soaked and dry at sunrise, to the famous Thomas that wished to see and touch the wounds of the Brother-Saviour before believing in his return. And instead of castigating the sceptics and admonishing them to try harder to adhere to the perfect ideal of unquestioning trust, the elder applauded their doubt, congratulated their willingness to believe. Doubt, he said, was as much a part of the human spirit as faith, and when used wisely, properly, could cause one’s faith to blossom and grow into a thing worthy to behold. We all stumble, he assured, smiling at those seated before him. To expect pure and unshakeable faith is to expect failure, and our all-knowing Father in heaven does not expect failure.

Going further on this train of compatibility the elder proclaimed that our doubts and the faiths they nurtured were products of our communities. Surround ourselves with encouraging believers, not the harsh ones that scold us for not believing, or the smug ones that spurn us for asking questions, and our faiths were sure to grow. Surround ourselves with inquisitive minds, with people that refuse to be led by the neck to whatever cause the elder of the day seemed to be championing, and our faiths would be made even more resilient to the tests and trails the future held. Our doubts don’t just depend on us, he said. They depend on our friends.

His words were comforting Father, perhaps because that was his intent. They gave me hope, hope that if I were to stumble on just the right pack of people, with just the right mix of childlike wonder and justified scepticism my companion would shrink to the manageable heights of long ago. I would be remiss if I did not say that on that day Doubt tried to counter all the elder’s assertions. I would also be remiss if I did not say that I nodded in agreement to some of his points. But as is always the case when I take a break from writing you Father I have returned with hope anew. For now I wish to believe that all I need is the right community, the right companions, to set me on the right path back to your arms, and I will allow myself to hope that your eternal silence has simply been because you have been preparing such a group for my arrival. After all, what good Father would ignore his son for so long?

With faith,

Your Prodigal Son

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On the Power of Guilt

Dearest Father,

As you well know, we are once again in the Season of the Fast. It seems like barely any time has passed since I wrote you about the last season, and I am certain that it won’t be long before I find myself yammering away about the next Season of the Fast, wondering what happened to the year in between. Such is the way of our childish minds; time seems to fly when we give it little attention, and appears to crawl when we focus on it most intently.

I almost missed the bells this time. So far have I travelled that the sound barely resonated in my ears. I was actually stunned by how little I was affected by the noise. There was a time when the sound of the bell would have evoked strong emotions in my heart, when I would have been compelled to face the Season with all the solemnity deserving of your trials in the wilderness. There was a time when I would have prepared for the arrival of the Season days in advance, eagerly awaiting the bestowment of ash upon my forehead so that I could mark time till the celebration of the resurrection of the Brother-Saviour. Such a time is long gone, dearest Father, for I almost entirely forgot about the Season this year, and I when I did hear the bells, it was with heavy reluctance that I dragged myself to a House outpost to participate in the receiving of ashes.

I am sure you are not surprised by this, Father. The past months have seen me devolve ever so slowly into condemning what I perceive to be the flawed and counterintuitive manner in which you have made and ruled our world. With my mind drawing farther from you is it any wonder that my heart has started to do the same? Among the greatest motivations claimed by your children for their worship is love. Where others claim to be cowed into submission by your awesomeness and power, or cajoled into acceptance by promises of paradise, your children say that they are with you because you love them and they you. They say that your love is the reason for everything around them, that your love is all that they need to live and breathe. As you can tell from the tone and topics of my letters past, I have looked upon your world and my poor eyes are finding it very difficult to see this song-inspiring love all your children seem to speak about. Perhaps if I were a child of the Crescent or the Star such an absence would have had no bearing on my closeness to you, but in a House built on love it is little wonder that it has left a sour taste in my mouth.

Of course the fact that my heart has been drifting from you did not prevent me from receiving the ash many days ago. And the fact that my ire has been raised towards you has not prevented me from wondering once again what to give up in these 40 days. Try as I may dearest Father I cannot shake off the biting guilt that I am doing something wrong by not fasting this holy season. I am angry with you, distant from you, unsure of whether or not I shall ever return to you. I have questioned everything in the doctrines that the House and the Family have told me about you. Even last year, when I was much closer to home, I pondered on the effectiveness of the Brother-Saviour’s sacrifice and in so doing drew into question the point of the entire season and the celebrations that it preceded. And yet, even as I tell myself that I owe you nothing until my questions are answered, I still cannot ignore the pangs in my chest from ignoring tradition. I feel as though I am betraying not just you by failing to observe the Season’s solemnities, but myself as well, and try as I may I cannot convince myself otherwise. My heart, it seems, is set in its guilt.

Perhaps it is my devout upbringing speaking. Perhaps it is the effect of years upon years of Universal Family training via the Catechism, and the host of prayers I had to memorise as I child. Perhaps it is in fact you that is talking to me, in one of the famously ambiguous (and quite frankly ineffective) ways many claim you speak to your children. Or perhaps it is the famed Catholic guilt all children of the Universal Family claim to possess, even those like me that have strayed far from home.

It matters not, dearest Father, for regardless of its cause this guilt has kept me up at night and caused me a lot of bother. I have considered simply defaulting to fasting from food as I did last year, but Doubt has warned that such a sacrifice would be hollow for I already go 12 hours between meals quite frequently. I do not know what to do, but I know that this compulsion will not cease until my guilt is sated.

I find it most strange that this guilt has had such sway over me these past few days. It would be funny, would it not, if my guilt ends up being the reason I remain close to you, if even when faced with all I cannot accept and all I do not understand, I end up back in your arms in a desperate bid to hush the disquiet in my chest. One must wonder how many remain in the House not because they truly believe in your power and your love, but because they feel too guilty to take a step outside the gates.

With a guilty heart,

Your Prodigal Son

P.S. Please forgive the lateness of the letter, Father. I was to send it shortly after the Day of Ashes but my earthly duties have kept me quite busy and I haven’t had the time. Hopefully it arrives before the Season ends.

P.P.S. Doubt has suggested meat, Father. Do you think that is a worthy sacrifice from a heart mired in guilt?

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On Words and their Meanings

Dearest Father,

As you have probably surmised, my discoveries on free will and justice have not exactly set me ablaze with love for you. Where I sought to discover the freedom in your children that absolved you of the harshness of your justice, I found instead puppets and strings, little subjects moving to the whims of their master. I have thought long and hard on what these conclusions mean for my prospects of returning home, and I must say Father that it does not look good. I do not understand the crude nature of your justice, but if your children are not freely choosing to turn their backs on you, how is their punishment fair? How can you condemn them to an eternity of suffering when they are simply fulfilling the very destinies you created for them?

Of course I would be remiss if I did not mention that my once little friend has not been silent as I have thought these thoughts and asked these questions. He has tried all too often to find flaws with the reasoning that brought me to this point, and he has failed at almost every turn. One of his statements, however, has stuck with me these past few days and it is one I wish to share with you. I do not think he has found a way to give me hope though; in fact the implications of his words may have served to drive me even further away from the House I once called home.

His words to me were thus:

“You cannot say that your Father is not just, or that you are not free, because he has said that he is, and that you are. He is the Great Arbiter; his word is truth.”

If you remember Father, in our bid to discover the meaning of truth we realised that a lot of what we took as fact was nothing but simple arbitration, statements that appeared to make sense but lacked the proof that would reveal their real truth value. We concluded then that absent verification all statements must remain arbitration, neither true nor false but open for discovery and deliberation. We also concluded that even under such rules you remain untouchable, for you are the Great Arbiter; your arbitrations become truth from the sheer force of your will.

We referenced this viewpoint when we discussed free will. Unwilling to accept that you were a simple machine, bound to always pick the good option when presented with a choice, we surmised that you must be above good and evil. You made good and evil; whatever you dictate to be good becomes good. Whatever you dictate to be evil becomes evil.

Applying the same concept to justice and free will gives you the crux of Doubt’s statement to me. You are the Great Arbiter. Whatever you define to be free is free; whatever you define to be just is just. I cannot claim that your justice is unjust. It is your justice; it cannot help but be just. I cannot claim that our freedom is bondage. It is your gift; we cannot help but be free.

If one ignores the powerfully circular nature of this argument it would appear that Doubt has floored me completely. But as I mentioned before his statements only served to drive me further from you, as the true implications of this point seem almost too terrible contemplate.

I would like you to consider what his statement really means, Father. It means that we cannot, not now, not ever, know what anything means. Your children, of limited minds and hearts, have (for as long as we can tell) used signs and sounds to communicate. When we say or do certain things there is a tacit agreement amongst us for what those things mean, or what they are supposed to mean. It is this agreement that has enabled to us to form societies. Without it even your noble House would not have been built, as the children that remained after the Brother-Saviour would not have been able to communicate with the world and spread your word. This tacit agreement is what allows us to have general feelings (if not outright definitions) for such words as good, evil, love, freedom, and justice. Now these definitions may vary from culture to culture, from House to House, but within these cultures and these Houses they are generally agreed upon. The very existence and survival of their institutions depends on this.

Now consider yourself, dearest Father. We are told that you love us. That all the other Fathers and Mothers and Uncles and Aunts in all the other Houses are not only false, but that they do not love us the way you do. Only you truly cares. Only you truly wants what’s best for us. These messages, coupled with the sacrifice of the Brother-Saviour, have been among the biggest reasons that many have been brought to the House, and that many have stayed within it. And accompanying these statements is a fundamental understanding of the concept of love, of benefit, of harm. That which brings fulfilment is borne of love, that which brings happiness is beneficial, and that which causes suffering and pain is harmful. You are none of the latter, Father, and all of the former, or so we are told.

Against this one looks at the world born from your lips and sees pain and suffering, fear and hurt, bondage and predetermination. We see a justice apparently motivated by as much negativity and spite as the crude offerings of your flawed children. We see punishment for punishment’s sake, pain for no other reason than pain itself. We see children created solely for salvation, and others only for damnation. And if we are to believe that you are the Great Arbiter, and that you have termed these things good and loving and just, then we must also believe that this pain and suffering, this our lack of freedom, is indeed good and loving and just.

Thus the words that we use to communicate the love and justice and freedom and happiness that we believe come from your House are apparently meaningless, for they can have their meanings changed at will. They can mean one thing and their complete opposite at the same time, for you have spoken it. Does freedom today mean bondage? Does it mean predestination? Does it mean captivity? Does good today mean genocide? Does it mean the condemnation of little children for the sins of their fathers? We cannot, of our own admittedly feeble faculties, say. We must first consult with you, and hope that you deign to bestow upon us your answers.

Perhaps more terrifying is the fact that this means that a good amount of the people called to your House have had the wrong impression about you from the very beginning. It is hard to believe that those that heard about your all-encompassing love believed that within that love lay the capacity to create some children solely for the purpose of burning them. No loving parent on your green earth would do such a thing, yet a quick study of your world and a short perusal of your Book reveals such acts in great detail.

Of course there are some within the House that believe that our lack of understanding comes from the less than perfect nature of our minds, but this, much like the assertions made with regards to the First Brother’s faculties, does not vindicate the state of your world. Ignoring our apparent lack of freedom this would mean that the salvation of a good chunk of your children is purely circumstantial. If our fundamental understanding of love and justice, the intuition with which we analyse the world, is not complete due to our failings, then there is nothing but chance to dictate who comes to you of his own volition. The very tools we have to understand what you do and why you do it are flawed. That anyone comes to you in the first place is a wonderful combination of luck and opportunity, and that people fail to understand your ways should be expected. In fact, if one looks upon the various Houses and tents and institutions the world over, all separate and distinct from the House of the Cross, this is exactly what we see: a vast majority of your children that simply does not get you. And yet true to form you have taken it upon yourself to condemn these people, and to cast them out of your sight. And this is good, Father, because you have said that it is.

And therein lies the problem with the belief in you as the Great Arbiter, dearest Father, for if your justice, an institution barely distinguishable from that of the lowest of your children, is in fact fair and good and loving, then those words have lost their meaning. And if our freedom, a state barely distinguishable from the pre-arranged motions of actors in a scripted play, is in fact freedom, then that word has lost its meaning as well. And if words can lose their meaning at your whim Father then what is the point of even trying to understand you? What has been the point of my journey, my quest for both you and the great Sophia? In a single moment this very page could mean something completely different simply because you willed it to be so!

I suppose in the end my journey truly is nothing but a pointless exercise. After all, Father, wasn’t my fate already decided before I was born?

With sadness,

Your Prodigal Son

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