Finding salvation outside the monastery

St John of the Ladder writes (1:21):

Some people living carelessly in the world have asked me: “We have wives and are beset with social cares, and how can we lead the solitary life?” I replied to them: “Do all the good you can; do not speak evil of anyone; do not steal from anyone; do not hate anyone; do not be absent from the divine services; be compassionate to the needy; do not offend anyone; do not wreck another man’s domestic happiness, and be content with what you own wives can give you. If you behave in this way, you will not be far from the Kingdom of Heaven.’

HT: Felix Culpa.

Paradigm Busters

My crystal ball has never worked very well, but the part of me that longs, that aches, for something better than our Ponzi-scheme economy refuses to give up on dreams of a humane future.

This sort of thing – rumored for weeks – could be it:

PITTSBURGH – The United Steelworkers (USW) and MONDRAGON Internacional, S.A. today announced a framework agreement for collaboration in establishing MONDRAGON cooperatives in the manufacturing sector within the United States and Canada.  The USW and MONDRAGON will work to establish manufacturing cooperatives that adapt collective bargaining principles to the MONDRAGON worker ownership model of “one worker, one vote.”

“We see today’s agreement as a historic first step towards making union co-ops a viable business model that can create good jobs, empower workers, and support communities in the United States and Canada,” said USW International President Leo W. Gerard.  “Too often we have seen Wall Street hollow out companies by draining their cash and assets and hollowing out communities by shedding jobs and shuttering plants. We need a new business model that invests in workers and invests in communities.”

Josu Ugarte, President of MONDGRAGON Internacional added: “What we are announcing today represents a historic first – combining the world’s largest industrial worker cooperative with one of the world’s most progressive and forward-thinking manufacturing unions to work together so that our combined know-how and complimentary visions can transform manufacturing practices in North America.”

Highlighting the differences between Employee Stock Ownership Plans (ESOPs) and union co-ops, Gerard said, “We have lots of experience with ESOPs, but have found that it doesn’t take long for the Wall Street types to push workers aside and take back control.  We see Mondragon’s cooperative model with ‘one worker, one vote’ ownership as a means to re-empower workers and make business accountable to Main Street instead of Wall Street.”

Both the USW and MONDRAGON emphasized the shared values that will drive this collaboration.  Mr. Ugarte commented, “We feel inspired to take this step based on our common set of values with the Steelworkers who have proved time and again that the future belongs to those who connect vision and values to people and put all three first. We are excited about working with Mondragon because of our shared values, that work should empower workers and sustain families and communities,” Gerard added.

In the coming months, the USW and MONDRAGON will seek opportunities to implement this union co-op hybrid approach by sharing the common values put forward by the USW and MONDGRAGON and by operating in similar manufacturing segments in which both the USW and MONDRAGON already participate.

…

About MONDRAGON:

The MONDRAGON Corporation mission is to produce and sell goods and provide services and distribution using democratic methods in its organizational structure and distributing the assets generated for the benefit of its members and the community, as a measure of solidarity.  MONDRAGON began its activities in 1956 in the Basque town of Mondragon by a rural village priest with a transformative vision who believed in the values of worker collaboration and working hard to reach for and realize the common good.

Today, with approximately 100,000 cooperative members in over 260 cooperative enterprises present in more than forty countries; MONDRAGON Corporation is committed to the creation of greater social wealth through customer satisfaction, job creation, technological and business development, continuous improvement, the promotion of education, and respect for the environment.   In 2008, MONDRAGON Corporation reached annual sales of more than sixteen billion euros with its own cooperative university, cooperative bank, and cooperative social security mutual and is ranked as the top Basque business group, the seventh largest in Spain, and the world’s largest industrial workers cooperative.

About the USW:

The USW is North America’s largest industrial union representing 1.2 million active and retired members in a diverse range of industries.

Here’s the Ocholphobist – a guy who’s experienced at making beautiful objects with his hands, but who seldom writes on such things any more – weighing and balancing the workers’ cooperative model:

I recently spoke with an old Catholic Worker friend of mine who told me of a talk given recently in which he heard that Mondragón is worried that an EU style bailout of Spain along the lines of what happened in Greece would actually hurt the cooperatives (Mondragón is not the only one) in Spain. Large financiers generally do not like cooperatives like Mondragón because they do not run with the sort of debt load and constant large debt shifting that a typical corporation does, and the debt they have tends to be decentralized – spread out over a number of smaller financial institutions (note that one of the “four areas of activity” Mondragón is engaged in is finance – this is common among worker cooperatives in Europe — just as many communities and groups of workers in America have local credit unions and many large corporations have their own finance divisions) . And these EU bailouts, like the American bailouts, buttress large finance, with the de facto result that midsize, small, and micro finance options are left in a less competitive position than they would be were there no bailouts, or less centralized bailouts.
The labor movement in the U.S. has little leverage against corporations and its impotence is increasingly pathetic. Often in the American context, when a union does manage to maintain some real power it uses it in as corrupt and abusive a manner (often abusive toward their own, these days) as corportatist power brokers do. But usually American unions are in the business of losing what power they have had so this is less and less a concern. It seems to me that if there is to be any future in workers organizing for their own protection and aid in the United States it will primarily be along the lines of models such as the one Mondragón provides. But I rather doubt that will happen beyond a few small scale efforts and the occasional lipservice. Worker cooperatives do not really fit into the destructive plutocratic order in which we find ourselves today.
It should be noted that in most worker cooperatives (I daresay nearly all of them that last for more than a few years) there is not a utopian vision of financial egalitarianism. There is still a meritocracy at play, arguably more so than in current corporatist models. A worker (or a small worker owned business seeking membership in the cooperative) is not guaranteed to be vested in the cooperative, but must earn it over years and invest himself or herself in a manner which shows to others competence and seriousness and follows well established protocols, with a system in place to curb abuses and address complaints. One will see in a worker cooperative, however, more money staying within the communities where the cooperative is found, and nothing like the radical disparity between the wages of workers and the salaries of executives such as we see in most U.S. corporations, in which execs are paid for their skills in social networking and an ability to manipulate government and lying to the public with that perfected air of banality we routinely see from our suits.
All that said, the ethos of Mondragón Corp has undergone something of a change since EU integration and taken something of a more EU character. The EU is a sly dog. Within the EU constitution there is a mandate which requires the EU to follow the principle of subsidiarity, but as we see with the recent bailout of Greece (along with a host of other moves), the EU is often the furthest thing from an institution which follows the principle of subsidiarity. There is the possibility of a convenient use of subsidiarity rhetoric whilst actually following centralized, top-down, corporo-statist models. It is quite conceivable that cooperatives could be formed which, on paper, look like cooperatives, but which actually function more like corporations.
It is now not uncommon for American Orthodox to argue how neo-con, paleo-con, or libertarian political and/or economic orders are somehow in keeping with Orthodoxy. I suppose an Orthodox embracing subsidiarity would simply be another act in that circus. The chief fault of subsidiarity, as I see it, is that the notion is too vague to be of serious use when applied to any macro-economic vision. One finds both Leftists and those on the Right espousing the ‘true’ version of subsidiarity. Subsidiarity works best as a flexible guiding model in particular micro-economic environments, a part of an economic order with a wide array of labor structures, such as we see with Mondragón Corp in the context of Spain. I have a friend who says he would never fly Distributivist Air, were there such a company. I am not sure that a well run worker cooperative airline would be any less safe than the typical corporate airline, but I have worked for a family owned business of which the thought of the coworkers I had at said business owning that business sends shivers down my spine. Another business I once worked for did go for a varient of the subsidiarity model, and is now in dire straights with half of the staff let go, instead of being sold to a friend of mine who could have actually kept the business thriving, seeing as how he had run it successfully for some years. The original owner, instead of selling to my friend, decided to follow a hasty subsidiarity minded scheme presented by an employee with many ideals and little actual experience in the business and now, out of desperation, the company mimics corporate stores more than it ever did. I suppose that in business, as in most of life, there is a charism to doing things well and any economic order can get in the way of a given charism at a given time.
I was unaware of this book until the Ochlophobist linked it. It’s on my wish list now. And here’s more about Mondragon (in a Wikipedia article that the Wikipedia poobahs would like to see rewritten for greater objectivity).

Ascension Day

We observed Ascension Day “by anticipation” yesterday evening. (Our liturgical day begins at sunset, and we sometimes stretch it a bit, as an evening liturgy is better attended weekdays than a liturgy at, say, 6:30 a.m.)

My former Church, the Christian Reformed, took Ascension Day seriously, as did others in the Reformed tradition. That was on paper, at least. On the ground, the three Reformed Churches of generally Dutch background would typically pool resources, as not one of them could get a credible showing on its own for an Ascension Day service. (I assume it was otherwise a century or so ago.) That puzzles me now, more than ever.

I have noticed for decades the tendency of people to say things like “I grew up in X Church, but I never heard the gospel until my lovely wife Boopsie, then my fiancé, invited me to Y Church.” I may blog on that notion some day, because I have heard it said of the Orthodox Church — of which Church I know such a claim is false. The reason I know it is false is what may be worth blogging.

But as for Ascension, I can say that I grew up evangelical, then spent 2 decades in the Christian Reformed Church, but never apprehended until I was Orthodox that our Lord, God and Savior Jesus Christ not only sits at the right hand of the Father, from where he intercedes for us, but that He sits there in glorified human flesh!

The incarnation was no mere temporary expedient, so that the Son could take on crucifixion and death for us and thus placate the anger of the great sky bully (His Father) and get us (who actually deserved and were destined for such treatment) off the hook. That view of the Atonement is troubling on many levels.

But perhaps the most decisive proof of its inadequacy is that 40 days after the Resurrection, Christ did not go to the mountain and there shed his body, rising wraithlike to the Father before his disciples’ eyes. No, He rose in the body, taking it with Him.

So the Atonement — frequently broken down into separate word, “at one -ment”— has to do with reconciling humanity, flesh and blood as well as spirit, with the Holy Trinity.

This was the original plan. This was the eventuality of God’s little chats and walks with Adam and Eve in the Garden.  And this original plan is what our Blessed Second Adam has restored.

No wonder we have sacraments and relics as well as prayers and meditations. Salvation is for the whole person, and all persons. Reconciliation at all levels is so important that the Eternal Son, being fully God, humbled and emptied Himself and joined our race for eternity.

A Church that can’t spark interest in Ascension Day must be missing something huge about that.

NYT Opinions on Goldman Sachs (and why I won’t boycott Arizona)

David Brooks, the New York Times’ genial sorta-conservative columnist, views the financial reform debate roughly as I do, which makes me tentatively pleased that the GOP turned the lemmings back from the cliff yesterday:

The premise of the current financial regulatory reform is that the establishment missed the last bubble and, therefore, more power should be vested in the establishment to foresee and prevent the next one.

If you take this as your premise, the Democratic bill is fine and reasonable. It would force derivative trading out into the open. It would create a structure so the government could break down failing firms in an orderly manner. But the bill doesn’t solve the basic epistemic problem, which is that members of the establishment herd are always the last to know when something unexpected happens.

Kudos to Brooks for nicely stating what is obvious to me. Cries and lamentations that it is unknown to most of Congress, whose centralizing impulse continues because it so nicely fits a good guy/bad guy mythology. As Brooks says:

If this were a Hollywood movie, the prescient outsiders would be good-looking, just and true, and we could all root for them as they outfoxed the smug establishment. But this is real life, so things are more complicated …

In this drama … the establishment was pleasant, respectable and stupid, while the contrarians were smart but hard to love, and sometimes sleazy.

However, Congress is mostly ignoring the outsiders, vying for the white hat role itself.

Elsewhere on the Grey Lady’s editorial page, Linda Greenhouse, who usually functions as a Supreme Court reporter with supposed neutrality, gives free rein to her fury at Arizona for its new immigration bill:

I’m glad I’ve already seen the Grand Canyon.

Because I’m not going back to Arizona as long as it remains a police state, which is what the appalling anti-immigrant bill that Gov. Jan Brewer signed into law last week has turned it into.

…

[T]he phrase “lawful contact” makes it appear as if the police are authorized to act only if they observe an undocumented-looking person actually committing a crime, [but] another section strips the statute of even that fig leaf of reassurance. “A person is guilty of trespassing,” the law provides, by being “present on any public or private land in this state” while lacking authorization to be in the United States — a new crime of breathing while undocumented.

I don’t think the “police state” label is a good fit, even if the new law is ugly. Most Arizonans are walking around without fear of police hassles, after all, while everyone cowers in a police state.

I’ll not make it a point of principle to follow Greehouse’s lead (and in fairness, she’s not explicitly calling for a boycott), if only because I want to return to St. Anthony in the Desert Monastery. But if you want to get an eerie police state feeling, drive down to the Monastery from Phoenix to the north. You’ll pass through Florence, whose dominant industry is prisons. Several of them. Public and private prisons (e.g., Corrections Corporation of America), large and forbidding, lining both sides of the road on the drive through town. It’s like stumbling onto something that was deliberately moved out of the way because of its brutal ugliness. One almost wants to divert one’s eyes, the better to say, if challenged for straying onto a scene the public wasn’t meant to see, “I didn’t see nuthin’, and I won’t tell nobody! Please, Officer, let me go!”

It oddly makes the Monastery seem particularly apart from the (seedy) world, coming and going from a day visit or pilgrimage.

Franklin Graham

There is a kerfuffle about Franklin Graham being excluded from some upcoming government-sponsored events because of his criticism of Islam as “evil” (not my scare quotes; I unequivocally believe in evil). For instance, testosterone-crazed Doug Giles rails here against the political correctness of it all.

I doubt not that Franklin Graham’s Samaritan’s Purse is a reputable enough charity, but the younger generation Graham, like the younger generation Frank Schaeffer, far surpasses his father in delusions that he has been given a prophet’s mantle, rather than the more modest platform of an evangelist. His mouth too frequently shoots off about matters of which he is ignorant.

He has, for instance, gently calumniated Orthodox Christianity, as in his 2007 Ukraine crusade, with charges of which it is entirely innocent. The gist was that the Orthodox Church, despite its antiquity and grandeur, doesn’t teach a personal relationship with Christ. (I believe, but cannot track down, that he has said much worse of Orthodoxy in the past.)

His comments about Islam are certainly undiplomatic. I’ll leave it to others to debate whether Islam is evil – the kinds of people who get suckered into other debates where the key terms are too equivocal to invite anything more than a shouting match. But on Orthodoxy, Graham is deeply wrong.  As is so often the case, Father Stephen Freeman says it better than I:

The salvation into which we are Baptized is a new life – no longer defined by the mere existence of myself as an individual – but rather by the radical freedom of love within the Body of Christ. To accept Christ as our “personal” savior, thus can be translated into its traditional Orthodox form: “Do you unite yourself to Christ?” And this question is more fully expounded when we understand that the Christ to whom we unite ourself is a many-membered body.

Read the whole article.

Singing in the Flame

The Orthodox Church regularly remembers important Biblical people and events that other traditions may overlook. This goes beyond following a prescribed cycle of scripture readings in the liturgy and other services of the Church. It’s even built into the prescribed hymn texts. And in some cases, Protestant Bibles omit whole, wholesome passages.

One example is the Myrrhbearing Women, who figure much more prominently in Orthodoxy than even in “high Church” Protestantism.

Another is the three holy youths in the furnace. At the Vigil of Great and Holy Saturday, we read the account of their praying and singing from the “fiery furnace.”

This passage is sadly omitted from Protestant 66-book Bibles. It is included, if at all, only in the disparagingly-misnamed “Apocrypha,” which in fact are part of Christian Scripture, recognized by Rome and Orthodoxy alike. So until I became Orthodox, I was completely unfamiliar with this treasure. Continue reading “Singing in the Flame” →

The high cost of living “simply”

There’s a provocative column and thoughtful responses shaping up at In Character: A Journal of Everyday Virtues, about living simply.

We have been here and done this before:

  • Weekend hippies
  • Limousine liberals
  • Bobos in Paradise

Ah, the human capacity for self-delusion! I do not exempt myself by any means.

In the Orthodox “Trisagion Prayers” we ask:

All-holy Trinity have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, visit and heal our infirmities for Thy Name’s sake.

I think of this not just as repetition, of which Orthodox piety has abundant supply, but of subtle distinctions among sin, iniquity and infirmity.

Our delusional lapses like consumerist simplicity strike me more as sinful (Greek amartia, “missing the mark”) or infirm than as iniquitous. Still, for those we implore cleansing and healing, respectively.

Nature and Humanity in Orthodox Christianity

Father Stephen this time mediates a YouTube video (okay, it’s two still photos, some text, and some appropriate background music) frame for one of the Twentieth Century’s great Saints’ poetic reflections on the nexus between (1) humankind’s various sins, transgressions and iniquities and (2) natural calamity:

I don’t think Saint Nikolai is saying “God is doing this stuff to punish us” or even “God is doing this stuff to get our attention so we’ll straighten out” (i.e., to chasten us). He says in conclusion, after all, that the Lord will come and set things right.

Nor is he drawing a cause and effect line between sin X and natural calamity Y, a la Pat Robertson.

I think, having now spent some 12+ years Orthodox, that he’s talking about a mystical connection between us and nature, consistent with Biblical anthropology that sees us as part of nature and yet apart from it as well, bearing the image of God and appointed as steward and priest over creation.

Others might fault this from Orthodox Wiki, but I personally couldn’t describe in prose the tradition I’m describing better that this, from Orthodoxwiki:

The Relationship between Man and Material Creation

Man as a microcosm

The idea of man as a microcosm is most commonly associated with St. Maximos the Confessor. In his Mystagogia he speaks of an indissoluble relationship and unity between man and world: “[St. Paul] put forward another suggestion, along the lines of the same imagery, that the whole world of visible and invisible things can be thought of as a man; and man, made up of body and soul, as a world” (Mystagogia, Chapter 7). Lars Thunberg, in his “Man and the Cosmos” describes St. Maximos’ understanding of man as a microcosm by virtue of his constitution and for the purpose of mediation. Being both material and spiritual, all things in the world are reflected in man, who then has the vocation to bring together mortal and immortal creatures, rational and non-rational beings. However, St. Maximos does not view this vocation of man in separation from God. Rather, he states that it is Christ who achieved this unity. Again Thunberg, analyzing the Ambigua, says that man needs to leave the sphere of creation behind and be united with God beyond his own nature. Thus, man’s mission in relation to creation can only be fulfilled in and through Christ: “Man created in the image of God is thus, according to Maximus, a key to understanding creation not only in order that he may understand it as it is, but also that by actively understanding it in his process of divinization he may elevate it to the supreme level of its full soteriological comprehension (Ambigua 10).” (Thunberg, “Man and the Cosmos, p.76)

St. Gregory of Nyssa also uses the image of man as microcosm, though his use of the expression is rather less uniform than for St. Maximus. In his conception, the parallelism seems to be limited to a common praise of God: “as the cosmos continuously lifts up a hymn of praise to God, so it is the duty of man to engage in continual psalmody and hymnody.” Metr. Paulos Gregorios postulates that St. Gregory’s reservation regarding a more in-depth parallelism stemmed from a concern that man’s high standing within creation not be attributed to his similarity to the universe (Gregorios, “Cosmic Man”). However, St. Gregory also views man as a mediator between creation and God whose mediation is made possible by the incarnation: “in Christ, Man, and through Man the whole creation, directly and without intermediaries participates in the creative energies of God Himself” (Gregorios, “Cosmic Man, p.103).

Fr. Stanley Harakas summarizes the Orthodox position thus far: “[t]he creation exists for the use of humanity; but humanity exists as a microcosm to sanctify creation and to draw it into the fullness of the life of the kingdom of God, to bring it into communion with its maker.” (The Integrity of Creation: Ethical Issues, in “Justice, Peace and the Integrity of Creation,” p.73)

While both St. Maximus and St. Gregory note that the mediation of man is directly related to Christ’s incarnation, the details of that mediation are filled in by modern day theologians.

Man as Priest of Creation

The Genesis passage which started this article is open to other interpretations. An interpretation which gives man a certain responsibility towards the environment, presents the commission which was given to man as a stewardship. K.M. George in his essay “Towards a Eucharistic Ecology” points out that good stewardship, in the sense of the Greek ‘oikonomos:’—manager or administrator of a house,—requires trustworthiness, dependability, and wisdom. He goes on to add: “[w]e offer the creation as a thank-offering to God in liturgy” (George, Towards a Eucharistic Theology, in “Justice, Peace and the Integrily of Creation”, p.46) This statement contains within it the seed for the idea of that several contemporary theologians, among them Vigen Guroian, Metr. Paulos Gregorios, and Metr. John_(Zizioulas)_of_Pergamon, consider as the most important in defining man’s relationship to creation: man as ‘priest of creation.’

Metr. Paulos Gregorios of the Orthodox Syrian Church of the East, who was one of the most ardent advocates of Christian ecology wrote, “Nature, man, and God are not three disjunct realities on the stage with a space-interval between their respective boundaries. […] Christ has become part of creation, and in his created body he lifted up the creation to God, and humankind must participate in this eternal priesthood of Christ” (Gregorios, “The Human Presence”) Metr. John Zizioulas adds: “The priest is the one who takes in his hands the world to refer it to God and who, in return brings God’s blessing to what he refers to God. Through this act creation is brought into communion with God himself. […] This role of the human being as the priest of creation, is absolutely necessary for creation itself, because without this reference of creation to God the whole created universe will die.” He goes on to argue that ethics, as commonly understood, cannot provide a solution for the environmental problem; this is the place of the Church. Metr. John argues that the solution to the environmental problem cannot be based on a set of impersonal principles. What is needed, rather is a particular way of life based on relationships with one another, with the material world, and with God. Specifically, the Metropolitan mentions fasting, respect for the material world and acknowledgement (within the Liturgy) that creation belongs to God, as specific means by which the Church can effect change (Zizioulas, Man the Priest of Creation: A Response to the Ecological Problem, in “Living Orthodoxy in the Modern World”).

The exercise of this priesthood encompasses both our lives within the church temple (the Liturgy) and outside of it (the liturgy before/after the liturgy).

This is the sort of thing, in the end, that may be better said poetically, as Saint Nikolai say it, than in dry propositions like my introduction or like Orthodoxwiki.

Do you know, my child, why the earth overturns restlessly
and why it spews forth into the sky?
Because men have overturned the voice of conscience
Calling evil good, and good evil
and have spewed forth hatred toward those who still speak truth.

UPDATE:

Bryan Graf, a photographer, meditates differently on the relationship of humankind and nature, presumably on the occasion of Earth Day (that’s today, isn’t it?).

Ahem! I prefer St. Nikolai’s version.