Detail from Blake’s Christ Appearing to His Disciples After the Resurrection (c. 1795)
“Do not the words of Jesus ring / Like nails knocked into a board / In his father’s workshop?” ~G.K. Chesterton
Here are some early poems by G.K. Chesterton from a notebook from his youth, as recorded in Maisie Ward’s biography. He wrote these before coming to faith in Jesus Christ, years before he’d write his masterpiece, The Everlasting Man.
“The Strange Music” by G.K. Chesterton (written for his wife, Frances)
Other loves may sink and settle, other loves may loose and slack,
But I wander like a minstrel with a harp upon his back,
Though the harp be on my bosom, though I finger and I fret,
Still, my hope is all before me: for I cannot play it yet.
“As a result of God’s creation of, and entry into time, He is now with us literally moment by moment as we live and breathe, sharing our every second. He is and will be always with us.” ~ William Lane Craig
Recently, I had the great pleasure of getting to take a class with Dr. William Lane Craig during my last semester of graduate school. The subject was the relationship of God to time – a subject for which Craig has pioneered some fascinating and important research. This opportunity was such a gift for me, too! I cannot express how indebted I feel to him and his ministry, Reasonable Faith, for helping me through a season of doubt in which I came very close to abandoning my belief in God.
Dr. Craig’s view of God’s relationship to time is novel, to say the least, as he rejects the classical view that God exists outside of time. I believe that he has very convincingly shown this view’s weaknesses, as well. Craig’s conclusion is that God is timeless sans creation but temporal subsequent to the moment He created space/time.
Below are some of my reflections on the class. I hope you enjoy reading them and your curiosity is piqued to delve deeper into this very important topic.
“It is the design in Nature that strikes us first …”
“Everyone must have noticed the same thing in the fixed and almost offensive color of all unfamiliar things, tropic birds and tropic blossoms. Tropic birds look like staring toys out of a toy-shop. Tropic flowers simply look like artificial flowers, like things cut out of wax. This is a deep matter, and, I think, not unconnected with divinity; but anyhow it is the truth that when we see things for the first time we feel instantly that they are fictive creations; we feel the finger of God. It is only when we are thoroughly used to them and our five wits are wearied, that we see them as wild and objectless; like the shapeless tree-tops or the shifting cloud. It is the design in Nature that strikes us first; the sense of the crosses and confusions in that design only comes afterwards through experience and an almost eerie monotony. If a man saw the stars abruptly by accident he would think them as festive and as artificial as a firework. We talk of the folly of painting the lily; but if we saw the lily without warning we should think that it was painted.”
~G.K. Chesterton from What’s Wrong with the World
Poem 151F (61J) by Emily Dickinson
Regard a mouse
O’erpowered by the Cat!
Reserve within thy kingdom
A “Mansion” for the Rat!
Snug in seraphic Cupboards
To nibble all the day,
While unsuspecting Cycles
Wheel solemnly away.
Most of us are familiar with the famous phrase no man is an island. What many might not know is that it was penned during a time of extreme illness and suffering. Staring at his own possible death, John Donne famously wrote that “no man is an island,” that all mankind are connected in God, bound to each other like a continent. The death of one person then, like a bit of land swept out to sea, affects us all. Bioethicist Gilbert Meilaender would agree with Donne, writing that “the lives of fellow citizens may be bound together in such a way that all are aggrieved by the death of one.” He goes on to note that such sentiments might seem strange to moderns, coming across like quaint relics from a time when religion was more than merely a set of opinions to be held in private. To think that what one does in private, especially if one dies, somehow has an effect on everyone? This seems to fly in the face of our experience today. This is because we live in an age that is preoccupied with autonomy.
On January 23, 2019, amidst cheers and applause, New York State passed legislation that added abortion rights to their state constitution. The crowd chanted “Free abortion on demand! We can do it! Yes, we can!” The World Trade Center joined the celebration by lighting its spire pink, the color of Planned Parenthood (ironically, while the memorial below bears the names of the unborn children who lost their lives in the attacks on 9/11). To those of us that oppose abortion, the jubilee cut right to the heart. Abortion is no longer regarded as a necessary evil, but something to be celebrated, even shouted from highest rooftops. What caused such a shift?
Sharran Sutherland: “I am hoping that by sharing these pictures of my precious little boy that it might just make one person who is contemplating abortion decide to let their child live.” Read more here.
“He has been with us in the darkness of the womb as He will be in the darkness of the tomb.” ~Gilbert Meilaender, “Bioethics: A Primer for Christians”
It is revealing to look at how metaphors change throughout history, for these most often reflect shifts in the ways we look at the world and ourselves. Consider how the expressions for “having children” have changed. Older metaphors contained in them a sense of reverence for the process: “begetting” in ancient Israel, “genesis” in ancient Greece, and “procreation” in premodern times here in the West. Today, we “employ a metaphor of the factory, ‘re-production,” perhaps “impressed with the machine and the gross national product (our own work of creation),” observes philosopher Leon Kass. A phenomenon so deeply rooted in our biology is spoken of in mechanical and impersonal terms that seem at odds with our humanity. This is just another hint that the two-story view of the human being – with its splitting of body and mind, biology and will – has insinuated itself into our discourse. This is another outworking of the two-story view of truth in our world today (see the footnote for an explanation). Nowhere is this bifurcation of the human person more apparent than in the case of abortion and the personhood theory used to justify it.
From Orthodoxy, “The Suicide of Thought”
“….Here I end (thank God) the first and dullest business of this book— the rough review of recent thought. After this I begin to sketch a view of life which may not interest my reader, but which, at any rate, interests me. In front of me, as I close this page, is a pile of modern books that I have been turning over for the purpose— a pile of ingenuity, a pile of futility. By the accident of my present detachment, I can see the inevitable smash of the philosophies of Schopenhauer and Tolstoy, Nietzsche and Shaw, as clearly as an inevitable railway smash could be seen from a balloon. They are all on the road to the emptiness of the asylum. For madness may be defined as using mental activity so as to reach mental helplessness; and they have nearly reached it. He who thinks he is made of glass, thinks to the destruction of thought; for glass cannot think. So he who wills to reject nothing, wills the destruction of will; for will is not only the choice of something, but the rejection of almost everything.
“Hope” by G.F. Watts
“Faith is always at a disadvantage; it is a perpetually defeated thing which survives all its conquerors. The desperate modern talk about dark days and reeling altars, and the end of Gods and angels, is the oldest talk in the world: lamentations over the growth of agnosticism can be found in the monkish sermons of the dark ages; horror at youthful impiety can be found in the Iliad. This is the thing that never deserts men and yet always, with daring diplomacy, threatens to desert them.”
G.K. Chesterton on G.F. Watts’ Hope