The Bible and Film

Bible and Film (volume 78, issue 3) is the current issue of Interpretation: A Journal of Bible and Theology. This journal is one The Husband has had a subscription to for decades. I don't usually even look at them, but how could I resist this subject?! My interest in religion goes back to early childhood, and film is a favorite subject for me.

from the beginning:

Films and television series often have a cultural impact that exceeds anything offered in print or the pulpit. Directors such as Terrence Malick, Steven Spielberg, and Jordan Peele, among many others, have understood their capacity to inspire, challenge, and educate. Movies often engage with the Bible in innovative ways, leading to new insights and the inclusion of diverse, global perspectives.

The current issue of Interpretation brings together renowned experts who put the Bible and film into mutually critical conversation. Some of the authors examine the Bible and film, as they consider biblical themes (creation, theodicy, family) that appear in movies. Others take up the Bible in film, the cinematic depiction of biblical stories and characters and the how these relate to what we find in the actual books.

The first article is about the use of biblical allusions and themes in the film Us, which I've never seen and don't have ready access to. I skipped that article. The second article deals with the movie Everything Everywhere All at Once and the connections the author sees with the book of Ecclesiastes. The third article explores the status of women in Ezekiel 17 and the films Promising Young Woman and A Girl Walks Home Alone at Night. The fourth article considers two episodes of the TV series Star Trek: Deep Space Nine and how some science fiction works echo biblical prophecy. The last essay is a "tour of the Bible in film" with a consideration of the television miniseries The Chosen in light of the interpretive choices made there.

The number of television works as opposed to actual feature films was not what I expected and was a disappointment, but I still got a kick out of seeing a journal like this deal with this subject.

Bad Faith

Bad Faith (Tubi) is a 2024 documentary about the rise of Christian Nationalism in the USA. I've known about this movement since the 1980s, but it seems many people have been unaware. Please become aware.

from IMDb:

Exposes how Christian Nationalism has become the most powerful anti-democratic force in America. Leaders join forces to defend our country from this march to fascism, but American citizens seem unaware of the threat.

If you'd like to do a little online research I can suggest as starting points the Wikipedia articles on the follwing:

Christian Nationalism
Dominionism
The Seven Mountain Mandate
Christian Reconstructionism
The New Apostolic Reformation (NAR)

You'll find links to Wikipedia's sources and information on religious leaders and politicians who support Christian Nationalism.

Watch free on Tubi at this link.

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I, Pastafari

I, Pastafari (Tubi) is a 2019 documentary film featuring members of the Church of the Flying Spaghetti Monster as they practice and campaign politically, legally and socially to obtain the same privileges and legal exemptions granted to other religions. Tennessee is featured in one section. Fascinating. I remember all this from its 2005 beginnings, and it's interesting to see how the movemwnt has developed. I'm in sympathy with them, as I favor no religious exemptions for any reason. Make rules that apply to everybody.

trailer:

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My Sweet Lord

My Sweet Lord:

was George Harrison's first release as a solo artist. It topped charts worldwide and was the biggest-selling single of 1971 in the UK. In America and Britain, the song was the first number-one single by an ex-Beatle. It remains the most popular composition from his post-Beatles career. Harrison died of lung cancer on this date in 2001 at the age of 58. His remains were cremated, and the ashes were scattered according to Hindu tradition in a private ceremony in the Ganges and Yamuna rivers in India.

Practical Mysticism

Practical Mysticism, by Evelyn Underhill (who died on this date in 1941 at 65 years of age) is a 1915 book that sets out her belief that spiritual life is part of human nature and as such is available to every human being. In this work she takes a secular approach. The Marginalian has an overview, which begins with this:

The great paradox of consciousness is that it constitutes both our entire experience of reality and our blindfold to reality as it really is. Forever trapped within it, we mistake our concepts of things for the things themselves, our theories for the universe, continually seeing the world not as it is but as we are. The supreme frontier of human freedom may be the ability to accept that something exists beyond understanding, that understanding is a machination of the mind and not a mirror of the world — that the world simply is, and our consciousness is a participant in its being but not a creator of it.

The English poet, novelist, mystic, and peace activist Evelyn Underhill (December 6, 1875–June 15, 1941) explores how to do that in her 1914 book Practical Mysticism — a field guide to mystical experience that is secular rather than religious, the product of “ordinary contemplation” springing from the very essence of human nature, available to all.

You can listen to Practical Mysticism read to you in the Librivox recording at this link. You can read it online here or here. The Preface:

This little book, written during the last months of peace, goes to press in the first weeks of the great war. Many will feel that in such a time of conflict and horror, when only the most ignorant, disloyal, or apathetic can hope for quietness of mind, a book which deals with that which is called the "contemplative" attitude to existence is wholly out of place. So obvious, indeed, is this point of view, that I had at first thought of postponing its publication. On the one hand, it seems as though the dreams of a spiritual renaissance, which promised so fairly but a little time ago, had perished in the sudden explosion of brute force. On the other hand, the thoughts of the English race are now turned, and rightly, towards the most concrete forms of action--struggle and endurance, practical sacrifices, difficult and long-continued effort--rather than towards the passive attitude of self-surrender which is all that the practice of mysticism seems, at first sight, to demand. Moreover, that deep conviction of the dependence of all human worth upon eternal values, the immanence of the Divine Spirit within the human soul, which lies at the root of a mystical concept of life, is hard indeed to reconcile with much of the human history now being poured red-hot from the cauldron of war. For all these reasons, we are likely during the present crisis to witness a revolt from those superficially mystical notions which threatened to become too popular during the immediate past.

Yet, the title deliberately chosen for this book--that of "Practical" Mysticism--means nothing if the attitude and the discipline which it recommends be adapted to fair weather alone: if the principles for which it stands break down when subjected to the pressure of events, and cannot be reconciled with the sterner duties of the national life. To accept this position is to reduce mysticism to the status of a spiritual plaything. On the contrary, if the experiences on which it is based have indeed the transcendent value for humanity which the mystics claim for them--if they reveal to us a world of higher truth and greater reality than the world of concrete happenings in which we seem to be immersed--then that value is increased rather than lessened when confronted by the overwhelming disharmonies and sufferings of the present time. It is significant that many of these experiences are reported to us from periods of war and distress: that the stronger the forces of destruction appeared, the more intense grew the spiritual vision which opposed them. We learn from these records that the mystical consciousness has the power of lifting those who possess it to a plane of reality which no struggle, no cruelty, can disturb: of conferring a certitude which no catastrophe can wreck. Yet it does not wrap its initiates in a selfish and otherworldly calm, isolate them from the pain and effort of the common life. Rather, it gives them renewed vitality; administering to the human spirit not--as some suppose--a soothing draught, but the most powerful of stimulants. Stayed upon eternal realities, that spirit will be far better able to endure and profit by the stern discipline which the race is now called to undergo, than those who are wholly at the mercy of events; better able to discern the real from the illusory issues, and to pronounce judgment on the new problems, new difficulties, new fields of activity now disclosed. Perhaps it is worth while to remind ourselves that the two women who have left the deepest mark upon the military history of France and England--Joan of Arc and Florence Nightingale--both acted under mystical compulsion. So, too, did one of the noblest of modern soldiers, General Gordon. Their national value was directly connected with their deep spiritual consciousness: their intensely practical energies were the flowers of a contemplative life.

We are often told, that in the critical periods of history it is the national soul which counts: that "where there is no vision, the people perish." No nation is truly defeated which retains its spiritual self-possession. No nation is truly victorious which does not emerge with soul unstained. If this be so, it becomes a part of true patriotism to keep the spiritual life, both of the individual citizen and of the social group, active and vigorous; its vision of realities unsullied by the entangled interests and passions of the time. This is a task in which all may do their part. The spiritual life is not a special career, involving abstraction from the world of things. It is a part of every man's life; and until he has realised it he is not a complete human being, has not entered into possession of all his powers. It is therefore the function of a practical mysticism to increase, not diminish, the total efficiency, the wisdom and steadfastness, of those who try to practise it. It will help them to enter, more completely than ever before, into the life of the group to which they belong. It will teach them to see the world in a truer proportion, discerning eternal beauty beyond and beneath apparent ruthlessness. It will educate them in a charity free from all taint of sentimentalism; it will confer on them an unconquerable hope; and assure them that still, even in the hour of greatest desolation, "There lives the dearest freshness deep down things." As a contribution, then, to these purposes, this little book is now published. It is addressed neither to the learned nor to the devout, who are already in possession of a wide literature dealing from many points of view with the experiences and philosophy of the mystics. Such readers are warned that they will find here nothing but the re-statement of elementary and familiar propositions, and invitations to a discipline immemorially old. Far from presuming to instruct those to whom first-hand information is both accessible and palatable, I write only for the larger class which, repelled by the formidable appearance of more elaborate works on the subject, would yet like to know what is meant by mysticism, and what it has to offer to the average man: how it helps to solve his problems, how it harmonises with the duties and ideals of his active life. For this reason, I presuppose in my readers no knowledge whatever of the subject, either upon the philosophic, religious, or historical side. Nor, since I wish my appeal to be general, do I urge the special claim of any one theological system, any one metaphysical school. I have merely attempted to put the view of the universe and man's place in it which is common to all mystics in plain and untechnical language: and to suggest the practical conditions under which ordinary persons may participate in their experience. Therefore the abnormal states of consciousness which sometimes appear in connection with mystical genius are not discussed: my business being confined to the description of a faculty which all men possess in a greater or less degree.

The reality and importance of this faculty are considered in the first three chapters. In the fourth and fifth is described the preliminary training of attention necessary for its use; in the sixth, the general self-discipline and attitude toward life which it involves. The seventh, eighth, and ninth chapters treat in an elementary way of the three great forms of contemplation; and in the tenth, the practical value of the life in which they have been actualised is examined. Those kind enough to attempt the perusal of the book are begged to read the first sections with some attention before passing to the latter part.

E. U.

September 12, 1914.

Chapter 1 begins,

WHAT IS MYSTICISM?

Those who are interested in that special attitude towards the universe which is now loosely called "mystical," find themselves beset by a multitude of persons who are constantly asking--some with real fervour, some with curiosity, and some with disdain--"What is mysticism?" When referred to the writings of the mystics themselves, and to other works in which this question appears to be answered, these people reply that such books are wholly incomprehensible to them.

On the other hand, the genuine inquirer will find before long a number of self-appointed apostles who are eager to answer his question in many strange and inconsistent ways, calculated to increase rather than resolve the obscurity of his mind. He will learn that mysticism is a philosophy, an illusion, a kind of religion, a disease; that it means having visions, performing conjuring tricks, leading an idle, dreamy, and selfish life, neglecting one's business, wallowing in vague spiritual emotions, and being "in tune with the infinite." He will discover that it emancipates him from all dogmas--sometimes from all morality--and at the same time that it is very superstitious. One expert tells him that it is simply "Catholic piety," another that Walt Whitman was a typical mystic; a third assures him that all mysticism comes from the East, and supports his statement by an appeal to the mango trick. At the end of a prolonged course of lectures, sermons, tea-parties, and talks with earnest persons, the inquirer is still heard saying--too often in tones of exasperation--"What is mysticism?"

I dare not pretend to solve a problem which has provided so much good hunting in the past. It is indeed the object of this little essay to persuade the practical man to the one satisfactory course: that of discovering the answer for himself. Yet perhaps it will give confidence if I confess pears to cover all the ground; or at least, all that part of the ground which is worth covering. It will hardly stretch to the mango trick; but it finds room at once for the visionaries and the philosophers, for Walt Whitman and the saints.
...

The Christmas Story

Adoration of the Shepherds -Giorgione

And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) To be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.

And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.  And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. -Luke 2:2-20 King James Version

I Sing the Mighty Power of God

As with politics I don't post much on religion, though I do have opinions I'd love to discuss anytime you feel like wading in... but I want to note that today is the anniversary of the death of Isaac Watts in 1748 at the age of 74. A prolific hymn writer, he is known as "the Godfather of English Hymnody". His works include When I Survey the Wondrous Cross, Joy to the World, and Oh God, Our Help in Ages Past.

I Sing the Mighty Power of God

lyrics:
1. I sing the almighty power of God,
that made the mountains rise,
that spread the flowing seas abroad,
and built the lofty skies.
I sing the wisdom that ordained
the sun to rule the day;
the moon shines full at God's command,
and all the stars obey.


2. I sing the goodness of the Lord,
who filled the earth with food,
who formed the creatures thru the Word,
and then pronounced them good.
Lord, how thy wonders are displayed,
where'er I turn my eye,
if I survey the ground I tread,
or gaze upon the sky.


3. There's not a plant or flower below,
but makes thy glories known,
and clouds arise, and tempests blow,
by order from thy throne;
while all that borrows life from thee
is ever in thy care;
and everywhere that we can be,
thou, God, art present there.

St. George of Merry England

Today is the feast day of Saint George of Merry England of Dragon fame. Book 1 of Edmund Spenser's Faerie Queen (which you can listen to being read to you at Librivox) includes Saint George. If you'd rather not wade through Spenser's archaic language, there's a retelling online here. It begins,

Once upon a time, in a country not far from Fairyland, there lived a king and queen and their daughter, whose name was Una. Una was one of the most beautiful princesses that ever were seen, and she was as good as she was beautiful. She and her father and mother loved each other very dearly, and they were very happy together, until a dreadful thing happened in their kingdom and took all their happiness away. A hideous dragon came from another country, and killed men and women and little children. With its fiery breath it turned the trees and grass and flowers into black ashes, and it slew everybody that it came across. It would have killed Una’s father and mother too, but they and some of their servants shut themselves up in a tower made of brass. The dragon tried very hard to get in and eat them up, but it could not break into a tower so strong. For seven years the king and queen hid in their tower, while the dragon lay outside.

Many brave knights came and fought with the horrible monster and tried to save the king and queen. But the dragon was stronger than all the knights, and killed every one of them.

At last Una made up her mind to ride to Fairyland and ask the Queen of the Fairies to send one of her knights to kill the dragon. Una took no soldiers nor servants with her, but a dwarf carried for her the food and clothes she needed, and she rode on a little white ass. Her dress was of white, but she covered it and her beautiful, shining, golden hair up with a black cloak to show that she felt sad. Her lovely face was very sorrowful, for she was so unhappy at the cruel things the dragon had done, and the danger her dear father and mother were in.

Una safely got to the court of the Faerie Queen, and a young knight, fearless and faithful and true, offered to come back with her to kill the dragon.

His name was George, but on the breast of his silver armour, and on his silver shield, a red cross was painted. So people called him the Red Cross Knight.

Your God Is Too Small

Your God Is Too Small is a non-fiction 1953 book by J.B. Phillips. You can read it online here. It begins,

No one is ever really at ease in facing what we call “life” and “death” without a religious faith. The trouble with many people today is that they have not found a God big enough for modern needs. While their experience of life has grown in a score of directions, and their mental horizons have been expanded to the point of bewilderment by world events and by scientific discoveries, their ideas of God have remained largely static.

It is obviously impossible for an adult to worship the conception of God that exists in the mind of a child of Sunday-school age, unless he is prepared to deny his own experience of life. If, by a great effort of will, he does do this he will always be secretly afraid lest some new truth may expose the juvenility of his faith. And it will always be by such an effort that he either worships or serves a God who is really too small to command his adult loyalty and cooperation.

It often appears to those outside the Churches that this is precisely the attitude of Christian people. If they are not strenuously defending an outgrown conception of God, then they are cherishing a hothouse God who could only exist between the pages of the Bible or inside the four walls of a Church. Therefore to join in with the worship of a Church would be to become a party to a piece of mass-hypocrisy and to buy a sense of security at the price of the sense of truth, and many men of goodwill will not consent to such a transaction.

It cannot be denied that there is a little truth in this criticism. There are undoubtedly professing Christians with childish conceptions of God which could not stand up to the winds of real life for five minutes. But Christians are by no means always unintelligent, naive, or immature. Many of them hold a faith in God that has been both purged and developed by the strains and perplexities of modern times, as well as by a small but by no means negligible direct experience of God Himself. They have seen enough to know that God is immeasurably “bigger” than our forefathers imagined, and modern scientific discovery only confirms their belief that man has only just begun to comprehend the incredibly complex Being who is behind what we call “life.”

Many men and women today are living, often with inner dissatisfaction, without any faith in God at all. This is not because they are particularly wicked or selfish or, as the old-fashioned would say, “godless,” but because they have not found with their adult minds a God big enough to “account for” life, big enough to “fit in with” the new scientific age, big enough to command their highest admiration and respect, and consequently their willing co-operation.

It is the purpose of this book to attempt two things: first to expose the inadequate conceptions of God which still linger unconsciously in many minds, and which prevent our catching a glimpse of the true God; and secondly to suggest ways in which we can find the real God for ourselves. If it is true that there is Someone in charge of the whole mystery of life and death, we can hardly expect to escape a sense of futility and frustration until we begin to see what He is like and what His purposes are.

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I would disagree with that first sentence, but the rest of this, dated somewhat though it is, is helpful especially as we seek reassurance that the King James Only cultists, the Dominionists, the Fundamentalists, and such like are not the true holders to the Christian Faith but just a tiny minority of it-seems-to-me adherents.

His scholarly paraphrase of the New Testament of the Christian Bible is available online here.

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The reading challenge selection for June is non-fiction, so this is early. Not that anybody cares. This is an individual internet challenge, after all, so flexible is the word.

The Five Major World Religions

The Five Major World Religions:

is a 10-minute TED Talk. "Explore the intertwined histories and cultures of the major religions: Hinduism, Judaism, Buddhism, Christianity and Islam."

As we approach a new year, I hope we can approach each other with peace and an attempt at understanding.

Extended Advent

I'm trying a new-to-me thing this year. One of the earliest of Advent traditions has the observance beginning on the Feast of St. Martin, which is November 11, and there was no determined, consistent practice of shortening it to four weeks until much later and never in the Orthodox tradition. I'm observing Advent beginning with the second week in November, so this past Sunday was the first week in Advent in this practice. I'll be following what this United Methodist Church page calls Restorationist Advent. Their page says, "Advent used to be a season of seven Sundays until Pope Gregory VI shortened it to four in the eleventh century."

The Advent Project is "committed to working ecumenically to restore Advent from four (4) to seven (7) weeks". They have some resources, including O Antiphons for seven weeks and candle-lighting devotions for home use. (as of 5/5/2023 The Advent Project links have been compromised and flagged by Blogger, resulting in the unpublishing of this post. I've removed the links. Other extended Advent resources are available with a simple Google search. I invite you to look into that.) There's another service for home use here.

Yes, this made my Advent wreath useless, but I've made one with more candles, pictured above, that will serve. The color of the candles is irrelevant, except the Christ candle in the center -which I haven't added yet- should be white.

I have never found the time of preparation for Christmas to be stressful as some seem to, and I've always enjoyed a bit of the hustle and bustle that goes with this season, so my reasons for joining this movement have nothing to do with a reaction to commercialization or secular concerns. I'm interested in exploring this older tradition of a longer Advent as an end in itself, as a way of deepening my experience of Advent.

I'm finding an expanded Advent to be helpful in my personal devotions.

Siddhartha

Siddhartha is a 1972 film based on the Hermann Hesse novel by the same name. Beautiful. Peaceful. Inspiring. I loved this movie. I also love the book, which can be read online here. I can highly recommend both the movie and the book as well worth your time.

Roger Ebert says, "Conrad Rooks’ “Siddhartha” is a film of great grace and beauty, but somehow it failed to move me" and blames the film's length as too long for the material. Rotten Tomatoes has a 59% rating.

The O Antiphons

The O Antiphons are traditionally used during the last seven days of Advent, of which this is the second. Each of the antiphons is a name of Christ, one of his attributes as mentioned in Scripture. Today's is O Adonai, or O Lord. In English:

O Adonai, and leader of the House of Israel,
who appeared to Moses in the fire of the burning bush
and gave him the law on Sinai:
Come and redeem us with an outstretched arm.

Here it is chanted in Latin:

I find these kinds of chants peaceful, and have several on my Spotify Christmas playlist. Christmas isn't all about the hustle and bustle and decoration and secular Christmas songs. For those of us who celebrate the birth of Christ at this time of year there are religious traditions, too, even if we've let some of those drop out of our practice over time. If you'd like to add these to your Advent devotions on these days, here are the English words and the dates they're attached to:

December 17: O Sapientia (O Wisdom)

O Wisdom, coming forth from the mouth of the Most High,
reaching from one end to the other,
mightily and sweetly ordering all things:
Come and teach us the way of prudence.

December 18: O Adonai (O Lord)

O Adonai, and leader of the House of Israel,
who appeared to Moses in the fire of the burning bush
and gave him the law on Sinai:
Come and redeem us with an outstretched arm.

December 19: O Radix Jesse (O Root of Jesse)

O Root of Jesse, standing as a sign among the peoples;
before you kings will shut their mouths,
to you the nations will make their prayer:
Come and deliver us, and delay no longer.

December 20: O Clavis David (O Key of David)

O Key of David and sceptre of the House of Israel;
you open and no one can shut;
you shut and no one can open:
Come and lead the prisoners from the prison house,
those who dwell in darkness and the shadow of death.

December 21: O Oriens (O Dayspring)

O Morning Star,
splendour of light eternal and sun of righteousness:
Come and enlighten those who dwell in darkness and the shadow of death.

December 22: O Rex Gentium (O King of the Nations)

O King of the nations, and their desire,
the cornerstone making both one:
Come and save the human race,
which you fashioned from clay.

December 23: O Emmanuel (O With Us is God)

O Emmanuel, our king and our lawgiver,
the hope of the nations and their Saviour:
Come and save us, O Lord our God.

If this isn't your cup of tea -and let's be honest, it's not everybody's cup of tea- I offer you, yes, you guessed it:

a cup of tea. Enjoy your winter celebration, whatever your focus during these days. Please join me at this week's T Stands for Tuesday blogger gathering where we share posts that include a drink.

Silence Day

Today is Silence Day, the day on which followers of Meher Baba maintain a 24-hour period of silence to commemorate the day he began the silence he maintained until his death 44 years later. Since it's the day for Tea Stands for Tuesday, I'll invite you to share a cup of tea with me as I look into a religion foreign to me.

From Wikipedia:

Meher Baba said that his silence was not undertaken as a spiritual exercise but solely in connection with his universal work.

Man's inability to live God's words makes the Avatar's teaching a mockery. Instead of practicing the compassion he taught, man has waged wars in his name. Instead of living the humility, purity, and truth of his words, man has given way to hatred, greed, and violence. Because man has been deaf to the principles and precepts laid down by God in the past, in this present Avataric form, I observe silence.

I'm not a follower, but I don't have to believe it to find it interesting, and I have always been interested in other people's religious beliefs and practices. If you're curious about him you can find more information at the Avatar Meher Baba Trust, including books by and about him. There are quotes by him at Wikiquotes. I admit a fondness for this one:

Here are a couple more that appeal to me:

Be pure and simple, and love all because all are one. Live a sincere life; be natural, and be honest with yourself.

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To love God in the most practical way is to love our fellow beings. If we feel for others in the same way as we feel for our own dear ones, we love God.

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I remember him as better known in the 1960s, and I don't see much mention of him now. There have been documentaries covering his life and claims, such as this:

"He gave no importance to founding any organization in his name, advocating no particular method of meditation or other practices associated with the popular image of Eastern masters. He stressed only love for God."

Now, I'll go visit the Tea Stands for Tuesday gathering already in progress. Please join us!

Candlemas

Presentation of Jesus at the Temple by Fra Angelico

And when the days of her purification according to the law of Moses were accomplished, 

they brought him to Jerusalem, to present him to the Lord. (Luke 2:22 KJV)

Candlemas is an old Christian celebration of the Presentation of Jesus at the Temple. American churches generally ignore this and people focus on that groundhog. But there are suitable musical selections for the day, including Maria wallt zum Heiligtum (And to the Temple Mary Went) by Johannes Eccard (1553–1611):

and In Peace and Joy I Now Depart by Martin Luther:

The Nunc dimittis (Song of Simeon)

Simeon’s Song of Praise, by Rembrandt

And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said,

Lord, now lettest thou thy servant depart in peace, according to thy word:
For mine eyes have seen thy salvation, which thou hast prepared before the face of all people;
A light to lighten the Gentiles, and the glory of thy people Israel.

And Joseph and Mary marvelled at those things which were spoken of him.

And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. (Luke 2:25-40)

Silence (1971)

Silence is a 1971 Japanese film directed by Masahiro Shinoda. Music is by Tōru Takemitsu (who also did Woman in the Dunes, Kwaidan, and Ran). Kazuo Miyagawa (who also did Rashomon, Ugetsu, Sansho the Bailiff, and Yojimbo) is the cinematographer.

It is the story of the Jesuit missionaries who came to Japan in the 1600s. Their religion is outlawed, and they suffer persecution. The main character -the padre- serves as a Christ figure of sorts, as he serves, is tempted, and suffers. It is based on a novel by Shusako Endo, which in turn is loosely based on actual historical figures and events. The ending is a shocker.

Martin Scorsese is re-making it for a 2015 release.

trailer:

DVD Beaver says, "Ponderous at times but for those keen on the subject matter it can be quite impacting and unforgettable. It is a vast and deep dissertation on religion, faith and sacrifice." Slant Magazine says, "Silence's formal monotony dulls."

Things You Can't Say While Following Jesus

Well, you can say these things -many people do- but you can't claim you're doing it because you are following Jesus. So, here's Sojourner's list:

1) There are no atheists in a foxhole.
2) Have you heard about Jesus?
3) Because the Bible tells me so (or “it’s in the Bible”).
4) It's okay to judge.
5) Love the sinner, hate the sin.
6) I must be living right.
7) But for the grace of God, there go I.
8) God never gives us more than we can handle.
9) God needed another angel.
10) Everything happens for a reason.

Their annotations explain why these are all bad things to say.

I kinda like this list. I have to admit I've said, "I must be living right" when I've found a great parking spot, but it was a joke. I had no idea people said that and meant it.

Churches Cannot Be Third Spaces

I don't hear it much any more, but I used to hear some church leaders talk about the concept of "third space" and discuss the church as such a place. I'm reminded of that by this recent post at the blog of the Director of the C.H. Nash Museum at Chucalissa here in Memphis. He links to an article that explores the idea of museums as Third Places.

Wikipedia uses urban sociologist Oldenburg's definition of such places as

the heart of a community's social vitality and the foundation of a functioning democracy. They promote social equality by leveling the status of guests, provide a setting for grassroots politics, create habits of public association, and offer psychological support to individuals and communities.

Oldenburg identifies that in modern suburban societies time is primarily spent in isolated first (home) and second (work) places. In contrast, third places offer a neutral public space for a community to connect and establish bonds.

According to this view, a "third place" must have the following characteristics:

Free or inexpensive
Food and drink, while not essential, are important
Highly accessible: proximate for many (walking distance)
Involve regulars – those who habitually congregate there
Welcoming and comfortable
Both new friends and old should be found there.

I think churches (in cases I'm familiar with, anyway) fail at several points:

1) Depending on your definition of "free or inexpensive" churches are not. In some, the push to tithe is enough to make casual attenders or unconnected community visitors uncomfortable.

2) There is limited food and drink, mostly coffee on Sunday mornings and perhaps a community meal on Wednesday evenings.

3) Most church-goers I know do not live nearly close enough to their church to walk, and the people who actually live close enough to walk are from a markedly different socio-economic group than the church's members.

4) This one fits, as church activities always involve people who habitually go there.

5) Welcoming and comfortable? I have to say that churches are almost always cordial to visitors, but if your definition of welcoming involves more than a smile and hello, I'm not sure most of the churches I've been to manage to make people feel like they are truly welcomed into the inner life of the community. And make no mistake, there is an inner circle in any church. Depending on who you happen to overhear, you will be made to feel distinctly uncomfortable. God forbid you sit in any of the regulars' habitual seats, for example.

6) If you have managed to make a place for yourself in a church, then, yes, you will find both new friends and old if you are in a church where new people ever visit.

Wikipedia quotes 8 characteristics that Oldenburg says a "third place" must have. I'll comment on each of these from my own personal experience.

1. Neutral Ground: Occupants of Third Places have little to no obligation to be there. They are not tied down to the area financially, politically, legally, or otherwise and are free to come and go as they please.

Church members actually have a distinct obligation to be there, having almost certainly taken some sort of membership vow. Non-members have no such obligation, but doesn't that mean they don't "belong"? Many churches have "pledge campaigns" during which you make a commitment to give a certain amount of money during the upcoming calender year. Members definitely have an obligation to be there.

2 Leveler: Third Places put no importance on an individuals status in a society. Someone's economic or social status do not matter in a Third Place, allowing for a sense of commonality among its occupants. There are no prerequisites or requirements that would prevent acceptance or participation in the Third Place.

Obviously, this is not true of churches. There are requirements for someone to join a church in almost every church I'm familiar with, and also a method for kicking folks off the roll. Churches try to not give preference to folks' socio-economic status, I know, but many people find that difficult. Many churches have requirements that prevent various types of participation. For example, many around here don't allow women to have any leadership role except with childrens' ministries, many won't let divorced people teach, many won't allow openly gay people to join at all. A church member once told me that she had told a visitor he should go away and come back once he had showered and changed clothes. She didn't think that was too much to ask, but as he was homeless and destitute and she didn't offer him shower facilities or fresh clothes, I'm sure it felt like an insurmountable barrier to him.

3 Conversation is Main Activity: Playful and happy conversation is the main focus of activity in Third Places, although it is not required to be the only activity. The tone of conversation is usually light hearted and humorous; wit and good natured playfulness are highly valued.

There is happy conversation in most churches, but it is never the main focus.

4 Accessibility and Accommodation: Third places must be open and readily accessible to those who occupy them. They must also be accommodating, meaning they provide the wants of their inhabitants, and all occupants feel their needs have been fulfilled.

This may well be true of churches, as folks who don't feel their needs are being met tend to leave.

5 The Regulars: Third Places harbor a number of regulars that help give the space its tone, and help set the mood and characteristics of the area. Regulars to Third Places also attract newcomers, and are there to help someone new to the space feel welcome and accommodated.

Churches definitely have regulars, I'll give them that.

6 A Low Profile: Third Places are characteristically wholesome. The inside of a Third Place is without extravagance or grandiosity, and has a homely feel. Third Places are never snobby or pretentious, and are accepting of all types of individuals, from several different walks of life.

Not a chance.

7 The Mood is Playful: The tone of conversation in Third Places are never marked with tension or hostility. Instead, they have a playful nature, where witty conversation and frivolous banter are not only common, but highly valued.

Again, not a chance.

8 A Home Away From Home: Occupants of Third Places will often have the same feelings of warmth, possession, and belonging as they would in their own homes. They feel a piece of themselves is rooted in the space, and gain spiritual regeneration by spending time there.

This is true of churches. Those who do really belong feel it's a home for them.

As the purpose of churches is to provide worship opportunity, to convert people, to make disciples of them, to aid them on their faith journey, to teach them, to provide opportunities to reach out to do good in the world, and other Christian activities, I'm not sure how possible it is for churches to be third places in the sense described above. I haven't heard it discussed in church venues in a long time, so perhaps it's not considered in church circles any more. I think churches more often function as private clubs for like-minded people than as open spaces for community gathering.

I believe churches could provide third places in their buildings -not be third places, but provide space for them, but I don't personally know of any that do.

Jesus of Montreal

We've had this Jesus of Montreal DVD on the shelf for quite a while. I'm not sure why it has taken us so long to see it. It's a shame there's a scene of actors doing a porn scene for a radio show, because otherwise I'd be recommending it to church folks. The film is thought-provoking, intended to be a modern-day parallel of the story of Jesus of Nazareth.

It's a Canadian movie from 1989. I'm unfamiliar with the director or the actors.

trailer:

via youtube:

It won the Jury Prize at Cannes. It's on the Arts & Faith list of 100 Most Spiritually Significant Films, which says, "the actor's life takes on an allegorical dimension as he becomes a sort of Christ-figure: he inspires his fellow thespians, he confounds the secular authorities, and, ultimately, he dies for his artistic integrity."

Rolling Stone describes it as, "a sharply perceptive satire of modern Christianity". EW gives it a C- and says it "flits between the smug and the ersatz mystical." TimeOut says, "Even if you're normally scared off by things theological, this visually elegant, uncluttered movie is serious fun." Salon.com has a review that says, "Arcand’s film is a satire meant to address the obnoxious, money-worshipping 80s, of course, but it has a graceful way of doing so, weaving a parallel text to the Jesus of the Gospels, and rarely veering into preachiness." Roger Ebert gives it 3 1/2 out of 4 stars ad says, "It's an original and uncompromising attempt to explore what really might happen, if the spirit of Jesus were to walk among us in these timid and materialistic times."

Rotten Tomatoes has a critics score of 79%.

Seven Years In Tibet

Seven Years In Tibet is a 1952 travel narrative telling the story of Heinrich Harrer's escape from a British internment camp in India and his and his fellow inmate's attempts to enter Tibet. They were finally successful and spent several years in Lhasa where Harrer got to know the 14th (and current) Dalai Llama. The book ends with the Chinese invasion of Tibet.

This is a fascinating read, an interesting picture of a place now lost forever. There are some photographs, which add a lot to the reading. I think if there were a coffee table book with more and larger pictures, it would be well worth having. I haven't looked to see if such a thing exists.

There have been 2 films based on the book: the first is a 1956 documentary, and the second a 1997 film starring Brad Pitt.

from the back of the book:

The astonishing adventure classic about

life in hidden Tibet just before the Chinese

Communist takeover.

In this vivid memoir, Heinrich Harrer recounts his adventures as one of the first Europeans ever to enter Tibet. After escaping from a British internment camp in India during World War 11, Harrer trekked across Asia, ending up in the Forbidden City of Lhasa, penniless, and without proper permission to be in the area. But Tibetan hospitality and his own curious appearance worked in Harrer’s favour, allowing him unprecedented acceptance among the Tibetan upper classes –including a young Dalai Lama.