Soo-Won’s Rejection of the Will of Heaven

At last, I have caught up with Akatsuki no Yona.  This is a fun fantasy adventure, despite the faults in pacing and overabundance of flashbacks.  *Spoilers from here to the end.*  Soo-won’s claim that he assassinated King Il in order to avenge his father fascinates me.  He pretends to the justness of his action, but refuses to declare his filial piety openly.  Why?  Does one meting out justice act in this manner?  Did Orestes deny his killing Clytemnestra and Aegisthos?  No, one acting in the light of justice does not hide his deeds.  Soo-won’s conduct makes me think that his father was in some way culpable for being slain.  After all, if King Il had been vicious enough to commit the crime of kinslaughter in the case of his brother, then why did he not kill Soo-Won?  Decimating a family line was not unheard of in ancient China, where this anime seems to be set.

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The coronation scene in episode six answered some of these questions for me.  Soo-Won rejects being crowned by a priest.  Then, he denies that he needs Heaven to maintain his throne, saying that, even if Heaven is against him, he means to triumph over his enemies.  (Crunchyroll translates Ten (天) as god or gods, but 天 literally means Heaven.)  And, this elicits loud cheers from the crowd, which prompt the new head of the Wind tribe to ask Son Monduk if they can leave such annoying people at once!  I am forcibly reminded of when a crowd of people during Theodore Roosevelt’s campaign broke out into a loud cheers and applause after hearing a speaker proclaim: “Vote for my Colonel and he will lead you just like he led us: like sheep to the slaughter!”

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Indeed, I myself should prefer to cheer the second speaker over Soo-Won.  The ancient Chinese in particular would not have known what to make of Soo-Won’s declaration to rule in defiance of Heaven.  The emperor ruled by the Will of Heaven, which he was supposed to follow.  Discovery that the emperor had lost the Will of Heaven was sufficient grounds for revolt.  (Natural disasters, famine, and pestilence might be adduced as evidence for this.)  For a Chinese emperor to claim that the Will of Heaven is immaterial to his reign is to deny all legitimacy.

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In Soo-Won’s heart of hearts, he knows that he cannot justly claim the right to rule.  His throne is built upon treachery and maintained by tyranny.  He has gained the whole world at the loss of his soul, shown very well by him trampling the memory of Hak and Yona prior to being crowned.  But, it is impossible that a ruler can maintain the throne without the Will of Heaven.  The first six episodes reveal the vanity of Soo-Won’s actions and foreshadow his downfall.  Tempus incerta, sed finis certa.  The builder builds in vain unless the Lord builds with him, and Soo-Won has rejected God in his quest for power.

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On the Communion of Saints

I’ve tried twice to write the present article.  Neither scribbling quite satisfied me, and so I just decided to ramble and hope for the best.  Through the prayers of St. Ignatius of Loyola, whose natalis we celebrate today, may this ramble on the Communion of Saints benefit my dear readers!  Speaking of my dear readers, thanks to those who commented on my last article and made me think more deeply about the points I tried to make.  Your thoughtful observations rendered the comments section more interesting than the article itself!

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At any rate, how are Christians benefited by the Communion of Saints?  And who makes up the Communion of Saints?  All the Faithful make up this body, whether on Earth, in Heaven, or in Purgatory.  (Protestants and Orthodox included, as to be baptized is to be made one with the Body of Christ.)  The Communion of Saints forms a bulwark against worldliness.  Meditation on the example and desires of the saints insulate us both against worldly desires and the despair which often threatens us during grave trials.

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That the Communion of Saints keeps our eyes fixed on the King of the Saints, Our Lord Jesus Christ, may especially be seen in the life of St. Ignatius of Loyola.  Those familiar with his life know that chivalric literature influenced St. Ignatius as a youth to seek military glory.  His brave career as a soldier ended at the Battle of Pamplona, where a cannonball wounded him in both legs.  This led to a long period of recuperation and agonizing surgery, which he endured most manfully.  While convalescing,  he wished to read more books on chivalry, but was told by his caretakers that they place where he stayed only had the Bible and the Lives of the Saints.  He read these and soon found himself fired by the love of God and the desire to imitate the saints.  He wrote down the words of Jesus Christ in a red pen and the words of St. Mary in blue in order to make them a constant meditation.  Upon recovery, he forsook a life in the world in order to pursue one of prayer, fasting, and poverty.  Eventually, St. Ignatius founded the Society of Jesus, whose members, the Jesuits, stand as one of the most prominent religious orders in the Church.

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We, like St. Ignatius, are born into the world and find ourselves influenced by it.  It is very easy for us to become enmeshed in mere daily living and worldly desires.  The end result is losing all taste for religion.  After all, does not BIBLE stand for Basic Instructions Before Leaving Earth?  Heaven can wait.  We have decades before we need to meet our Maker!  We can put off prayer, fasting, and almsgiving for later.  A person with such attitudes has already been enmeshed in the world, and stands the chance of losing eternal life.

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After St. Ignatius’ conversion, he never looked back.  The reason is because he took up the desires of the saints.  The saints’ desire for holiness and eternal life replaced his desire for worldly glory.  Though the latter part of his life was spent in society (Ignatius lived as a hermit for a short while), keeping mindful of God and the Saints preserved him from adapting the desires of secular persons.  As he writes in his Spiritual Exercises:

Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul.

The other things on the face of the earth are created for man to help him in attaining the end for which he is created.

Hence, man is to make use of them in as far as they help him in the attainment of his end, and he must rid himself of them in as far as they prove a hindrance to him.

Therefore, we must make ourselves indifferent to all created things, as far as we are allowed free choice and are not under any prohibition. Consequently, as far as we are concerned, we should not prefer health to sickness, riches to poverty, honor to dishonor, a long life to a short life. The same holds for all other things.

Our one desire and choice should be what is more conducive to the end for which we are created.

Ignatius always remembered that he was a child of God with an eternal inheritance.  In comparison to eternal life, all else is dross.

Though intimate with the King and noble society, St. Thomas More valued riches and status as nothing compared to God and the Truth.  A great example of living in the world but not being of it.

Though intimate with the King and noble society, St. Thomas More valued riches and status as nothing compared to God and the Truth. A great example of living in the world but not being of it.

The whole trick to living in the world but not being of it resides in remembering to which community we belong.  Though we love and respect our secular friends and wish for them to gain the same end we hope for, it is necessary for us to avoid falling into the same errors as they do–especially the error that religion holds no relevance to everyday life.  The words and deeds of the saints–and indeed the saints themselves–can be brought into our daily lives.  In our imitation of the saints, the charity and virtue we show may even be instrumental in drawing secular persons to our society.

May St. Ignatius pray that we all arrive where he and the other saints praise Our Lord through the ages of the ages.  Amen.

What is God’s Will and Why One Should Strive to Follow it

Interestingly, people sometimes become nervous when they hear about God’s will.  Perhaps because they expect it will take a great sacrifice or they associate this term with misfortunes–e.g. “It was just God’s will.”  Yet, who is it that is willing for us to follow His will?  A perfect and infinitely good God who is absolutely merciful and just.  He wishes all things to come to perfection, which for human beings is nothing other than our happiness.

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So, God wishes us to be happy and to be perfectly happy with Him for all eternity, sharing in God’s own happiness.  Therefore, God’s will cannot be other than His Glory and our complete happiness.  Indeed, if we should all become happy in the way that God wished, like the blessed Virgin Mary–the only human being to perfectly follow God’s will in all respects (Of course, Jesus Christ followed His Father’s will perfectly too, but He was also God), then we should all be saints and the happiness of one would increase our own happiness.  How greatly would God’s glory be revealed!  The saints dwell in perfect happiness in heaven and were more joyful on earth than us ordinary sinners.

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Yet, why this hesitation and fear of following God’s will if it leads us to perfect happiness?  The great crosses in the lives of the saints might deter us; yet, is there a life without a cross–that gift from a most loving God?  If suffering be our lot whether we are saints or sinners, why not suffer for the sake of virtue and our happiness rather than going against God’s will?  Is it possible that we shall have a lighter cross by doing what ultimately makes us unhappy, even if it might seem the easier route?

I should like to compare three lives for you, all of which seemed to have been lived by God’s will: St. Padre Pio, Louis Martin, and J. R. R. Tolkien.    One does find crosses therein, but these same people seem to be happier than most.

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On one hand, the life of Padre Pio seems to have been stuffed with crosses: demonic persecutions, persecution by church authorities, people maligning his good name, much pain, and many severe physical illnesses.  On the other hand, he delighted to suffer because suffering increased his likeness and closeness to Our Lord and Master–to the degree that he was marked with the Stigmata.  Furthermore, he was able to help people reconcile with Christ through his ministry of the Confessional and his example of a life dedicated to Jesus Christ.  Doing so brought him so many spiritual children than he could have had as the father of a family.  No other kind of life would have made Padre Pio happier.

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You might know that Louis Martin was the father of St. Therese of Lisieux.  If I remember rightly, he owned a jewelry business and delighted in his family: a loving wife, who has also entered the process of canonization, and five daughters who became religious sisters.  He strictly observed the sabbath, exercised patience toward all, was always the first to respond to the village fire alarm, made time for quiet meditation, and loved his daughters dearly.  If he had gone into religion, as he had planned, we would never have had St. Therese of Lisieux, and he would never have enjoyed the love of his family and been an example to all his neighbors.  And despite his illnesses toward the end of his life, he actually seemed to grow happier and holier and edified people even by his death.

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Lastly, Tolkien’s early life also contained suffering: his mother was disowned by her family after converting to Catholicism and she died a widow while Tolkien was in his teens, he was forced to separate from his fiancee for years without contact (save once) and almost lost her to another man, and suffered many illnesses and wounds while at the front lines in World War I–losing all save one friend in the war.  Yet, his mother’s sacrifices increased his fervor for the Faith, his separation and reunion with his beloved purified and strengthened their love, and his suffering in the war increased his understanding.

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Suffering does increase understanding.  How well could Tolkien have written The Lord of the Rings without this experience?  Could he have written the romance of Luthien and Beren?  How much less penetrating his academic articles?  Truth and wisdom are great possessions.  Can anyone doubt that Tolkien was anything less than happy in dramatically reading the first fifty lines of Beowulf before new classes?

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All these lives are happy and according to God’s will.  One might judge Padre Pio’s life to have been more according to God’s will because he’s a canonized saint, but that is speculation: we shall not know until we have arrived in heaven, and I am certain that we shall see all three of them there!  What we can be sure that Padre Pio would not have been happy as a teacher of Old English, Tolkien as a jeweler, or Louis Martin as a monk.  Each person was made to be happy in a different fashion, but all of these lives are focused on Christ and following the Will of God: your salvation and happiness.

Forgetting One’s Sins

Dear Readers, the idea for this article came from my reminiscences about my Alma Mater, Hillsdale College.  I feel that I was too shy to take proper advantage of the great minds and personalities which surrounded me there.  Among my reminisces, one professor stands out: Dr. Reist.  He was a hoot.  A professor not easily forgotten.  I’ll never forget the first time he walked into my classroom:

He says: “My wife broke her leg.”  The students collectively gasp.  Then, Dr. Reist says: “I told her having sex standing up was dangerous.”

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That’s a masterful way to break the ice!  One day, when he noticed people were not participating or had not done the readings, he told us that we weren’t free.  Which is an interesting way to put it!  And sealing one’s lips as one looks down at an unfamiliar text hoping that the professor won’t call on one may be compared to slavery.  After all, how much more preferable is it to be able to gaze steadily upon the teacher confident in being able to provide an answer to any question and being free to participate or not as you list?

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This professor, a fellow New Jerseyan, had once been Catholic but converted to a variety of Protestantism–even became a minister.  I suspect the reason for his conversion lay in that he felt Catholicism’s emphasis on faith and works placed too much emphasis on personal merit than on God’s election.  (But, even our merits are God’s gifts to us.  The idea of cooperation between grace and free will tends to overcomplicate matters from most Protestant perspectives.)  However, he seemed grateful for many of the lessons he learned as a Catholic.  For example, he once told us: “Do you know that it’s a sin to forget your sins?”

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And it certainly is: the sin of pride.  In our unending process of repentance, we ought always remember where we have been and all the patience God has shown us and continues to show us despite our iniquity and lack of amendment.  Even if we claim that we have progressed far from where we once were, that does not cancel out the fact that we did not deserve to be extricated from our wicked ways of living–that it was pure Mercy which brought us out of each vicious circle.  Even after confession where our guilt is washed away, can we ever stop mourning for the wounds we have placed on Christ’s body or forget that we still deserve temporal punishment and have deserved everlasting flames?

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So, whenever a non-believer claims that Christians have a nonchalant attitude toward sins because God is so ready to forgive, you can tell him that this is the attitude of the proud or the ignorant.  An educated Christian knows that he ought never stop pouring tears into his pillow or cease remembering the wounds of Christ until Christ himself has wiped away every tear  and welcomes us into Our Father’s house.