Tag Archives: Father

On Farewells and Fresh Starts

Dear Father,

It has been ages since we last spoke. Depressed by the continued absence of Fatherly epiphanies, and hitting wall after wall in my search for meaning in your grand design, I resorted to silence.

It wasn’t initially a conscious choice. The time between my letters had already been growing due to my increasing responsibilities, and it seemed at the start that the pause was simply more of the same, albeit longer. The more the time grew, however, the easier it became to just remain quiet, as mere thoughts of addressing you served only to remind me of past failures and of the apparent impossibility of any real future within your House. There was no point I thought, for as long as the reasons behind my departure remained unchanged, reconciliation would forever be impossible.

I understand Father that this fear is very similar to what wayward children, guilty of much greater crimes than a crisis of faith, feel after having left the fold for too long. Many an elder in your House, through sermon and scripture, has spoken at length of how misplaced these fears are. Our Father, they say, is most gracious; there is no sin is too great for his boundless forgiveness. It was after all to buy this very forgiveness that the Brother-Saviour gave his life.

But how does one forgive a lack of faith? How does one forgive a sin whose very core is the question of whether forgiveness is possible, whether it is even necessary? As the space between my letters grew wider, and as the hopelessness of satisfactorily concluding my quest grew greater, this question became of increasing importance to me. Would you, dearest Father, accept a wayward son back into your home? One who, while filled with a burning desire to return, was yet to reconcile the many questions that had drove him away to begin with? Would such a return to the House even mean anything? Could I truly call myself a child of the Cross if at every service, in every prayer, my once little friend was still able to ask his pernicious questions? If whenever called to exalt your name, or give solace to my brethren, or stand resolute in the face of temptation, I found myself thinking instead of whether or not the very foundations of our household were real? What good would such a return do?

Unfortunately, roaming aimlessly with these thoughts in my head had a very unintended consequence Father. It brought me to the realisation that fulfilment in spite of all this, despite the lack of your approval and forgiveness, is a real and attainable goal.

In this letterless stretch I met a lot of people, many of whom were like me: prodigal children long separated from their Houses. There were differences of course; some had left not because they feared they had no parents, but because they felt they had wrong homes. Some had left because they had discovered in their Houses corners so dark and vile they shattered the illusions of perfection they had come to believe were real. Some simply believed there was no true House, no one Father, that these structures were but the flawed efforts of children desperate to satisfy an inexplicable yearning they all found within themselves.

Regardless of their stripe Father, their presence and the manner in which they carried themselves revealed that a life without a House is not the thing I once feared it was. From within your gates we hear all kinds of things about the wayward children beyond the wall. They live lives of sin, empty and unfulfilled. They are cruel and selfish, blind and hateful, and the few with good hearts are ultimately misguided, doomed and damned by virtue of their pride and ignorance. Only you, through the Brother-Saviour, can save all men. Only you can bring us joy.

Seeing these wayward souls, living among them, banished all of those thoughts dearest Father. Here were people that were just as content as those I had seen back home, and in many ways even more so. Here were people that had found, in your earth, its people, its institutions, and even in their own existence, a fulfilment and calm that had eluded me for years.

To be fair these people weren’t new. I have been bumping into different kinds of your children from the day I set foot outside the House. There was however something about interacting with them, free from the impetus to judge their acts against your standard, that impressed on me the ease of their existence. Even Doubt, ever ready to throw a wrench in the works and derail my progress, seemed quieter when I was with them, less rash and more indulgent. Once I stopped trying to judge ideas against some sort of fixed, Crossian dogma, his questions lost their bite. In their presence he transformed from bane to boon, his probes helping all of us reach new levels of discovery instead of holding me back with the weight of his uncertainty.

And perhaps nothing could have sealed my fate more than that final realisation, dearest Father. My once little friend has been with me from the start of my quest, and rare were the occasions on which I managed to quiet him. To see his vindictive ruthlessness cooled by the acceptance of the children Outside, to glimpse a future in which I didn’t have to worry that every thought, every action had to be weighed against his incessant questions, a future where the truth was something to be sought and not something to be fought… I believe even you Father can understand why a weak child like myself would be seduced by that.

Of course none of this would have mattered had I made steady progress in my quest to find you. But being the all-knowing Father that you are, I suppose you always knew how this journey was going to end. The letter that launched my silence was not one of hope, and in the absence of any new discoveries to counter the despondent conclusions I reached prior to sending it, was there ever really much chance that my questions would find resolution?

And so here I am Father, ending my journey much like I started it: outside your gates and longing for your voice, my immense sadness at the futility of my quest tempered only by the renewed promise of finding peace amongst my prodigal brethren. Alas I will not be privy to that greatest of feasts thrown when one of your children return to the fold. I cannot in good faith take that final step through the gilded gates, for I still cannot accept that your House is my home. My doubts are too deep, your silence too deafening.

I can only hope that if you really are there, if you did receive any of the letters I sent on this saddest of quests, that somewhere in your heart lies the capacity to forgive even those of us that turn our backs to you.  We want to love you Father, to know you, but in a world such as this an invisible, intangible, and inconstant parent makes that leap just a little too large.

So fare thee well dearest Father. May your grief at the loss of yet another child not dull the joy from those that choose to remain, resolute and steadfast, in your presence.

Forever with love,

Your Prodigal Son.

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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 Worst of All Possible Worlds

Dear Father,

A common point often brought up when faced with the contradiction of your benevolence and our evil is that this world, this cruel and harsh earth we inhabit, is the best of all possible worlds. The reasoning often goes that you, in your boundless and infinite wisdom, considered all the worlds, all the possible outcomes of all the possible actions, and chose to create this world because it was the one in which the most good was found. We are told that this has to be the case because you are good. Any evil we see in a world such as ours exists in spite of your benevolence and not because of any hidden malice, for had you been less than perfectly good our lives would be much, much worse than they are now.

As with nearly all explanations that come from your House and your children this one is quite circular. It doesn’t actually prove your goodness; one must assume your benevolence as incontrovertible truth in order to reach a conclusion such as this. There are, however, more interesting implications to this line of thought than its basic circular nature.

Consider first dear Father the process of imagining all the other worlds. When a being of your stature brings to bear his imagination, one can expect it would not be quite as vague and imprecise as those of your children. When we imagine things our minds gloss over tiny details. We look at the big picture so to speak, only getting into the specifics when we have determined a certain course to be desirable and wish to flesh it out. For you Father one would expect the opposite to be true. When you imagine, everything, from the smallest detail to its largest effect, would at once be laid bare before you. You would know intimately the details of your imagination, because an intellect as all-encompassing as yours would simply be unable to gloss over anything.

I’m sure you would agree that such intricate imagination is fundamentally indistinguishable from actual creation. There would be no new discoveries to make when making your imaginations real. There would be no quirks, no bugs, no tiny little idiosyncrasies born from the “specifics” of your implementation. In fact because even the very concept of “real” is something that would be created by you, simply imagining a world would be tantamount to making it. Many House elders and lovers of Sophia have posited that the universe exists entirely in your mind and it is easy to see why. Even if it didn’t, even if there was a tangible qualitative difference between your mind and reality, the things themselves in both these cases would be indistinguishable. An observer moving from mind to reality would be unable to tell that he has changed environments as all observable entities would be exactly the same.

What this means Father is that your defenders have not escaped the problem of evil by stating that our world is the best. They have in fact made it worse. By considering all possible worlds you have essentially created all possible worlds, including those where life is as bad as it can possibly be. And because we do not know how bad life can be, it is entirely possible that this world is the worst of all possible worlds.

Of course one would be hard pressed to argue that our world is the worst that could ever be. There is, admittedly, quite a bit of happiness attached to our existence and we can certainly imagine things being worse than even the horrors we witness and hear about today. But we can also imagine things being so much better than they are now, making the argument that our world is best specious by the very same standards.

Even if our world isn’t the worst possible world it means that the worst possible world has existed at some point, perhaps exists right now (some in your House believe you to be timeless, meaning that all things happen at once from your perspective). It means that somewhere, in your mind or otherwise, there exist children of yours that are undergoing as much suffering as is conceivably possible simply because you thought it. What justifications for their torture exist in their world I wonder? How do those faithful to you even there come to terms with their suffering? How do they manage to praise your supposed benevolence?

Of course it can easily be countered that you needn’t have imagined all worlds with a level of intricacy that makes them indistinguishable from reality. Ignoring the fact that such a statement places a needless limit on the breadth of your intellect, it still does not absolve you of the suffering in our world; it indicts you even more. How can you be sure there aren’t better worlds if you didn’t uncover every stone, consider every possibility? If your imagination is as limited and as vague as ours, how do you guarantee to yourself that the earth you picked is in fact the best? How do you square it against your standard of being good if you cannot stand before your children and tell them there are truly no better worlds because you checked?

And in the event that this is in fact, by some as yet unknown justification, the best of all possible worlds, does that not fill you with sadness Father? That you, with all your might and power and wisdom, could create no better a world than one where your children still starve to death every day, are tortured mercilessly, and inhabit an existence so bleak some of them choose to end their own lives? I know those within your House felt they had come up with an excellent point when they posited that this world was the best you could do, but as with most explanations from that hallowed institution it just leaves me even sadder. For if this is the best you can do, dearest Father, how can you ask us to believe in your perfection?

With a heavy heart,

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 departures 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 Fathers and Their Children

Dear Father,

I was locked in an interesting discussion the other day with a friend back at home. Having recently discovered that I had left the House completely and was not, as I’d let most of my friends and family believe, simply checking out another wing in the vast domicile, she had taken to evangelising to my wayward soul. Where our conversations were normally about our mundane and carefree lives they quickly became about you and the Brother-Saviour, about coming back home and giving my life back to best Father in the universe. Very many times she failed to understand the depth of my doubt, often telling me that I was simply being difficult, that I would believe if I really wanted to. She is not the first person I have heard this from. Many of your children, it seems, genuinely do not understand how some of us could fail to believe. They think it is simply a matter of choice, that our lack of faith comes from a purposeful effort to undermine you, and not a genuine position of ignorance and confusion. Perhaps this is why many of the people I have spoken to about my predicament have failed to turn me back to you. There appears to be a fundamental disconnect between all of us, a wall that stops believers from truly empathising with those of us that have gone beyond the golden gates.

Our conversation on that day was about freedom and its consequences. As you know one of the central issues that drove me from home is the presence of evil in the world you have made. My friend had just finished extolling the beauties of nature, the magnanimity of our Father, a being that loved the world so much he suffered and died for it. And I asked her – much as I ask myself on many occasions, and as Doubt asks me on the days I am feeling more amenable towards you – I asked her about the people currently suffering through famine in the continent of my ancestors. There are children there, who despite the best efforts of their brethren (some of whom neither know you, nor care about you) will be born, only to die shortly after from disease and starvation. There are those who have known only pain and poverty their entire lives, with nary an inkling of joy. I asked about the war-torn regions in the Middle East, where the children of the Star and the Crescent are locked in what appears to be constant war; where extremists, marching in the name of someone that bears a striking resemblance to you, are murdering people by the thousands, intent that all on this earth bow to their holy vision. I asked about these things and she said, almost nonplussed, “Did Father do any of those?”

In her mind, as in the minds of almost all the children in the House, you have given us free will and so are absolved of all responsibility for the actions perpetrated under this freedom. I was wrong, she said emphatically, to blame you for the deeds of your children.

Ignoring my trials (and failures) at grasping the true meaning of free will, her question brought me to an almost stunning realisation. None of your children would treat their children the way you have treated us. Think for a moment Father, on how parents (the good ones, at any rate) raise their children. An earthly father does not see his two infant sons fighting, with one in real danger of killing the other, and shrug it off, claiming that they possess the freedom to do as they please. An earthly mother does not see her baby waddling towards a burning flame and allow it, claiming that the baby has chosen the fire and so she will respect its choices. Even if the child had already burned itself and still sought to approach the fire no parent would justify leaving it to the flames; no parent would say that because the child really wanted to burn they would let it.

The way we treat our children is centred around circumventing their freedoms, because we see quite clearly that their minds cannot use these freedoms properly. We make our homes childproof; we mash their food into tiny little bits; we swaddle them with the softest clothing. They are young and foolish and fragile, and that is how we, in our love for them, treat them.

But they are children, came my friend’s swift reply. We can distinguish between right and wrong; we know what’s good for us; we are not children. But once again I could not agree with her. Of course when compared with our children we are not children. But when compared to you we are even less than children. The differential between your intellect and ours is far, far greater than that between ours and our kids. And in spite of the fact that the children we birth eventually make it to maturity, we never stop trying to prevent the harm they cause. In my musings on justice I made the point that in its idealisation the justice of your children would aim to prevent harm, using punishment only as a deterrent and not as a tool of vengeance. When our police hear of a potential murder they do not shrug it off and claim that the participants are free. No; they do everything in their power to stop that murder from happening.

And yet it seems our Father in heaven, who loves us far more than we can ever know, refuses to afford us the same courtesy. You know, Father, that we are weak. You know that even when we have the best intentions we still fail. You know that some of us, for whatever reason, do not even have the best intentions. And yet you have not stopped the dictators from murdering millions, the warlords from grabbing children from their homes and shoving guns into their arms. The free will excuse seems immensely shallow because no loving Father, in full knowledge of the limitations of his children, would allow them to destroy themselves so wantonly, especially when the countless threats of the fiery pit down below have done little to quell their bloodlust and violence.

As expected my friend refused to see my point, insisting that the freedom you have given us trumps all else, that somehow, even though we are less than children before your awesome eyes, we are still to blame for the terrible things we foolishly do to one another. Perhaps she is right. Perhaps fathers everywhere would do well to follow in the example of the greatest Father of them all. I suspect the recent holiday commemorating fathers would have taken on a very different tone if this were the case, however. I doubt any one of us, burned and scarred by the flames, could find it in our hearts to celebrate such fathers.

With love,

Your Prodigal Son

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