One book, which is treasured today by the modern Orthodox community derives from the experiences of an extraordinary man who survived the gulag experience in Russia. This book, Father Arseny, 1893-1973: Priest, Prisoner, Spiritual Father : Being the Narratives Compiled by the Servant of God Alexander Concerning His Spiritual Father, I recently acquired. I’ve read about half of it, and I’d like to share a little from what I’ve read. The first part of the book are stories and fragments collected from prisoners who remembered Fr Arseny during their imprisonment. From a fragment entitled, O Mother of God! Do not Abandon Them! we find a recounting of a time in which Fr Arseny became very very ill. He was expected by all around him to die. During this time he recalled having out of body experience. At the first part of this, he recalled viewing the following:

As he prayed, he cried, begging God, the Mother of God, and all the Saints to have mercy on them all. But his prayer was wordless. And now the barracks and the entire camp appeared before his spiritual eyes in a very different way. He saw the whole camp with all its prisoners and its prison guards as if from inside. Each person carried within himself a soul which was now directly visible to Father Arseny. The souls of some were afire with faith which kindled the people around them; the souls of others, like Szikov and Avsenkov, burned with a smaller yet ever growing flame; others had only small sparks of faith and only needed the arrival of a shepherd to fan these sparks into a real flame. There were also people whose souls were dark and sad, without even a spark of Light. Now, looking into the souls of the people which God had allowed him to see, Father Arseny was extremely moved. “O, Lord! I lived among these people and did not even notice them. How much beauty they carry within them. So many are true ascetics in the faith. Although they are surrounded by such spiritual darkness and unbearable human suffering, they not only save themselves, but give their life and their love to the people around them, helping others by word and by dead.

“Lord! Where was I? I was blinded by pride and mistook my own small deeds for something grand.”

Father Arseny saw that the Light burned not only in the prisoners, but also in some of the guards and administrators, who, within the limits of what they could do, performed good deeds. For them this was extremely difficult, because it was very dangerous.

This image, of those around us, burning with varied lights some stronger some weaker and the need for us to encourage the sparks and growing or lessening flames of faith in those around us. This is a powerful metaphor, one which could spur us to find a way to put our faith in action. To listen, to love and to encourage that spark in our neighbor, in our family, and in all those with whom we come in contact. Even, or perhaps especially, those to whom, like the guards in Fr Arseny’s camp, we would normally see as those who are working against us.

Yesterday I received a letter from heaven, and while it certainly seemed odd, it was the news that an old friend had died that shocked and saddened me.  I am grieving for the dear wife and family of a truly great man.

Millard Fuller, the founder of Habitat for Humanity and the Fuller Center for Housing, died Feb. 3 at the age of 74.  It appears it was a heart attack, which was a surprise for a razor thin man of drive and energy.   I didn’t see any news stories on his passing; perhaps you didn’t either. 

I had sent Millard a letter about the new ministry we’re involved in called Flourish, an effort to energize Christian churches around the right priorities of creation care.  He received my letter on January 27 and dictated a gracious response (remember when people routinely exchanged letters; how quaint).  His secretary transcribed the letter and mailed it to me on February 5, with the notation: “dictated by Mr. Fuller and transcribed after his death.”

Our firm, Rooftop MediaWorks, worked with Millard and Linda Fuller soon after a late-in-life crisis, when Millard was forced out of his position as the leader of Habitat, the organization he and Linda had begun, by the board he had chosen.  [When you spend much of your life in the public relations business, as I have, you often meet people at times of crisis.]

It was an ugly parting, and I first talked with Millard about it when I wrote a news piece for Christianity Today on the separation.  My research left me troubled by the board’s rough treatment of Millard, so when I saw that he and Linda were continuing the ministry of providing low cost housing through a new organization, the Fuller Center for Housing, we offered to provide public relations services—which we did for the next several months, introducing the new group to the world.

When I learned yesterday of Millard’s passing in this odd and unexpected way, my first thought was that when he was pushed out of Habitat at the age of 70 he should have stepped back and enjoyed his accomplishments and bounced some grandkids on his knee.  Maybe that would have prolonged his life.  But instead he chose to continue serving people who suffered because of substandard housing.  He believed in serving his God and his neighbors in this way, which he called the Theology of the Hammer.”

So Millard died, figuratively, with a hammer in his hand, and although his life could have been longer, I doubt that it could have been much richer. 

People like Millard Fuller are great not because they are flawless or all-wise.  Great people like Millard Fuller do great things by challenging themselves to do ever more, by motivating everyone in their path, and by trusting in a Greater God. 

We owe Millard much and we do well to emulate him.  At very least, in his honor we should pick up a hammer this year and help some folks who cannot help themselves. 

Melanie Phillips in the London Daily Mail observes:

The story of 13-year-old Alfie, who reportedly has become a father by 15-year-old Chantelle, is a fable for our tragically degraded times.

Most of the attention has focused upon Alfie, who looks about eight and doesn’t even understand the word ‘financial’. But while Alfie’s youth is exceptional, this situation is not.

Whether or not Alfie is the father of baby Maisie or whether that honour goes to one of Chantelle’s reputed other boyfriends, the fact is that the length and breadth of this country there are many Chantelles, having sex and often getting pregnant while under age.

Phillips points out what has long been a refrain in societies where liberal programs have taken hold; the unintended consequences of government intervention.

There has been a profound loss of the very notions of self-restraint and boundaries of behaviour, promoted from the top by narcissistic liberals and funded at the bottom by welfare benefits which cushion people from the consequences of their actions.

The liberal intelligentsia pushed the idea that the worst things in the world were stigma and shame. Illegitimacy was accordingly abolished, lone mothers provided with welfare benefits and any talk about the advantages to children from marriage and sexual continence was to be banned as ‘judgmental’.

With all constraints on behaviour vilified as ‘moralising’, sex became treated merely as a pleasurable pastime devoid of any spiritual dimension.

As parents careered through serial sexual partnerships, putting their own short-term desires first and effectively behaving like children, they no longer wanted to be bothered with taking responsibility for their own offspring and so started treating them as if they were grown-up.

This was massively reinforced by the approach to sex education and contraception by schools and public health professionals, who treated children as quasi-adults capable of making their own life choices.

What they actually needed, as all children do, was firm and consistent boundaries which taught them that sex was properly an adult activity.

Instead, they were taught to treat sex a bit like bungee-jumping or paragliding – to have fun doing it, but to take precautions to avoid getting hurt.

And, she notes, the only definition of "hurt" was "getting pregnant".  Never mind the emotional or psychological harm that might be involved.

Read the whole thing.  Seems the more sex education we have and the earlier it starts, the more stories like this that we get.  Phillips’ article is a strong argument for the teaching of responsibility and its consequences rather than covering the world in bubble wrap. 

1. N.D. offers a bill that will get discussed.
2. Death penalty for Downs?
3. Anti-semitism in Europe has been noted in various quarters. It’s odd how none of those making that observation connected that to either the fall of Christianity in Europe or the rise of Islam.
4. Denominations and brand loyalty.
5. Drood? I do like Simmons writing a lot.
6. Conspiracies and pitchforks.
7. How will the left react to the new surge?
8. I don’t get the lede.
9. Fairness with another name, still stinks. Noted here too.
10. A sign of foreign relations? or what?
11. Of reason and judgement.
12. Pascal being lyrical.
13. Some remarks on the meeting of secular and Orthodoxy in psychotherapy.
14. Schools being stupid.
15. Zooom.
16. Mr Obama contradicting himself, when the shoe is on the other foot.
17. A book on apologetics recommended.
18. The economic story of the Depression and world war … bottom line -> not simple.

Chuck Colson explains that we disregard the past at our own peril.

One of the best exponents of [the role and importance of tradition] was G.K. Chesterton. In his book Orthodoxy, he wrote, “Tradition means giving a vote to most obscure of all classes, our ancestors.” And he wrote that “tradition asks us not to neglect a good man’s opinion, even if he is our father.”

It’s not only respect for tradition that’s involved here—it’s prudence. These institutions and arrangements have helped to preserve the moral order, which is our first duty to maintain. They have been shaped by people who took into account the world as it is—filled with fallen human beings—instead of an imaginary utopia filled with perfectible people.

This respect is why true conservatism is a disposition, not an ideology. It doesn’t seek to reinvent man and his world—its concerns are about what T.S. Eliot called the “permanent things.”

In contrast, perverted modern liberalism, which includes many who call themselves “conservatives,” is about innovation, breaking from the past, upsetting the established order, and maximizing individual autonomy.

Colson is responding to the liberalism that is being taught in our universities, as exemplified in a quote from a Harvard faculty committee.  Read the whole thing.