Amazon’s “look inside” feature has preserved intact a perfect little essay from the book, “Things That Are,” by Amy Leach. I have met Amy Leach–I even hiked in Provo’s beautiful Rock Canyon with her, her husband, and my personal essay class, courtesy of Patrick McMadden, my essay teacher, who I think was involved in getting her to come out to BYU and read from her book during BYU’s Friday Reading Series. If you will follow the above link, use the “look inside” feature, and search the word “hoopoe,” you will find a complete, lovely, and very short essay titled “God.”
In this essay, Amy Leach points out that men take the name of God in their mouths, but they do not speak God’s words. “They say it pleases him, to say his name incessantly. They sing it in songs and chant it together and broadcast it loudly on the radio, on signs. Perhaps it pleases him. I do not know. It does not please me.”
These iterations of his name are totally different from his words. God’s words, according to this essay, are his creatures, who “mount up with wings or leap through brambles or swim blackly in ponds.”
I find this essay utterly charming, like the rest of the book, but I also find something lacking in the treatment of how men speak God’s name. Continue reading →
Too many people seek lasting happiness and fulfillment in romantic love, where it is not to be found.
What romantic love offers is agitation, desire, a fevered preoccupation with the object of love, the blithe contemplation of an other. There is beauty and there is truth to be found in romantic love, but no lasting happiness or fulfillment. That “happily ever after” is to be found in romantic love is the first of its delusions.
Yet there is something undeniably beautiful about two souls waltzing in a private heaven, loving and being loved. But one falls when one waltzes in heaven. Romance either lands on the earth of daily life or it combusts in tragedy. By the “earth of daily life” I mean mainly marriage or the modern forms of pseudo-marriage. The only realistic alternative to these is some form of tragedy–breaking up or dying or in some other way being separated. These melancholy obstacles to consummation are the only way to prevent romance from descending into the soil. And that is why romantic novels and movies inevitably end shortly after consummation (traditionally, marriage). The last scene may be the wedding; or the story may play out just long enough to witness the tragic pre- or post-consummation death of one or both lovers (as, e.g., Tristan and Isolde or Romeo and Juliet).Continue reading →
Increasingly religious beliefs are being classified as self-deception or a means to justify prejudice. Not too long ago, a couple who had chosen to wait until marriage would have been respected even by those who did not share the religious conviction. But if you had the opportunity to listen to some of the professors at NC State talk about it, you would quickly realize that they believe anyone who advocates for abstinence until marriage must be misinformed, ignorant, or oppressed. In the minds of modern skeptics, religious conviction lacks the necessary conditions from which belief is justifiably built.
From their perspective, adequate proof must exist prior to belief and beliefs must always exist in proportion to the evidence. Religious belief in their minds does not fit this criteria. Instead, religious belief requires no experimentation, changes from person to person, and is made up by the imaginations of people who are picking out what things they’d want to be true. It is like children who play house with none of the inconvenience of actually collecting an income, paying taxes, or mowing the lawn.
And so it is no wonder that skeptics who see religious belief in this way would look upon it with some, if not a great deal, of disdain. Of course, they are right that religious belief is a very different thing from what I most commonly hear called “scientific belief.” But they get two things wrong by categorizing belief in this way. Continue reading →
There is a facile enthusiasm about “believing” that is manifest every Christmas season and often enough in-between. Sentimental movies like “The Polar Express” and “The Miracle on 34th Street” chime in with their paeans to believing, and even works like “The Life of Pi” suggest that it is proper and even admirable to accept as true “the better story” even when it is the unlikeliest story imaginable.
At the front end, let me admit that there is a kernel of truth in these expressions. But there is also great danger is assuming that optimism can or should trump reason, and that belief in the truth of whatever appears good or lovely is itself necessarily good.
At least in questions where the relevant evidence is capable of being comprehensively considered, the proper formula is very simple: belief should be according to the evidence. Continue reading →
You have probably never heard of François-André Danican Philidor. If you were to see a picture of him, he would look like one of a hundred English aristocrats of the eighteenth century: Large nose, powdery wig, silk cravat, waist coat, the works. He was a musician by trade but is remembered today because he wrote a book about Chess. In it he explored nine different ways to begin a game. What he realized, and is remembered for saying, is that “good play of the pawns [is] the soul of chess.”
And why are they the soul of chess? Because they are practically stationary. If chess represented war, the queen, knights, and rooks would be the armies and the pawns the terrain. So the way you orient your pawns at the beginning, dictates so much of how the rest of the game is played. And once they are established, they will remain for the rest of the game relatively immobile. The play happens around them.
At the beginning of the summer, David and I set out to find a way to help people who disagree over polarizing issues—even passionately, and often angrily—talk productively together. Fed up with the antagonistic political discourse so prevalent (and aggravated by the current presidential campaign), we wanted to create a situation where people would actually listen to the other side. (For a glimpse into why this kind of conversation is so important, check out this YouTube about political discrimination.) To do this, we had to remove incentives to argue, create a situation where participants felt safe, and take away platforms for rebuttal.