In his book Orthodoxy, G. K. Chesterton wrote a chapter evocatively titled “The Ethics of Elfland,” in which he relates how his philosophy of the real world is best mirrored in the world of classical fairy tales (think Brothers Grimm, Andrew Lang, George MacDonald, or the like). For example, the nature of the world in a fairy tale is magic; for Chesterton, likewise, the real world itself is magic. As he stated, “stories of magic alone can express my sense that life is not only a pleasure but a kind of eccentric privilege.” The world of the fairy tale and our own world are equally inexplicable in terms of why they are there or are the way they are. Both are equally startling and unnecessary, equally wonderful. Reality is a pure gift. The sun and planets and stars all “hang about” in the sky. Does “gravity” make that fact any more inherently explicable since gravity itself just adds one more thing equally inexplicable in its being and nature as the rest? Is the explanation of gravity any less peculiar, or indeed logically any different — on an ontological level — from saying that a magic spell holds them there?
When your eye is healthy, your whole body is full of light. ~ St. Luke 11:34In accurately rendered Orthodox icons of the Mystical Supper of Christ, both eyes of each of the human subjects present are viewable to the observer. Except one, for Judas the traitor is painted in full profile, a single eye exposed. This is a common iconographic technique, to depict evil persons or the demonic obliquely, sometimes smaller and darker, their faces usually obscured. The use of this artistic form serves as powerful theology in the Church to symbolize spiritual and psychic absence — the half self — the body language version of the inner choice to succumb to spiritual disintegration. Read More