THEOLOGICAL WORLDS AT PLAY
When first encountering the Worlds it can be difficult wrapping our understandings around the ins and outs of each one. To help facilitate our grasping for clarity, let’s play around with some well known literary characters. Remember, we are becoming aware of dynamics already around us and in which we are immersed. While I am fond of saying that a person’s language helps us to understand their primary World, it is equally true that one’s primary World is detectable through their quest
The Lord of the Rings
World One and the quest to peer beyond the known world are represented by Bilbo Baggins and his venture in the prequel, The Hobbit.
World Two and the quest against hostel powers are represented by Strider, later revealed as Aragon, King of Gondor, who has been battling evil forces even before he meets the burgeoning Fellowship of the Ring.
World Three and the quest for personal growth are represented by Samwise Gamgee, Frodo’s faithful friend, who discovers an inner strength, and upon returning to the Shire, becomes mayor.
World Four and the quest for pardon are represented by the Dead Men of Dunharrow. They have been imprisoned in Dwimorberg due to the guilt of their own oath breaking during the “War of the Last Alliance.” Paying this debt in the service of Aragon, they are pardoned and freed.
World Five and the quest to endure are represented by Bilbo Baggins. As the ring bearer his only hope is to outlast the weight and influence of the ring; something we may argue he ultimately fails to do in the depths of Mount Doom. Upon return to the Shire he continues to suffer the effect of the wound received on Weathertop. He outlasts, yet his ultimate circumstances are never drastically changed.
World Two and the quest against hostel powers are represented by Strider, later revealed as Aragon, King of Gondor, who has been battling evil forces even before he meets the burgeoning Fellowship of the Ring.
World Three and the quest for personal growth are represented by Samwise Gamgee, Frodo’s faithful friend, who discovers an inner strength, and upon returning to the Shire, becomes mayor.
World Four and the quest for pardon are represented by the Dead Men of Dunharrow. They have been imprisoned in Dwimorberg due to the guilt of their own oath breaking during the “War of the Last Alliance.” Paying this debt in the service of Aragon, they are pardoned and freed.
World Five and the quest to endure are represented by Bilbo Baggins. As the ring bearer his only hope is to outlast the weight and influence of the ring; something we may argue he ultimately fails to do in the depths of Mount Doom. Upon return to the Shire he continues to suffer the effect of the wound received on Weathertop. He outlasts, yet his ultimate circumstances are never drastically changed.
Les Miserables
With this story we contend with characters known more through the movie and the Broadway show, yet less known through the original work by Victor Hugo. All three tales present nuanced portraits of the personalities around which the narrative is woven. For the purpose of our playing the characterizations of the novel are central.
World One and the movement of expanding the soul to the cosmos are represented by Marius, the romantic paramour of Cosette. In the novel, the main trajectory of Marius’ life is exile from the home of his grandfather, returning with Cossette as his new definition of home.
World Two and the call to “level the playing field” are represented by Enjolras, the politically astute member of the Friends of the A B C, and leader of the barricade. He foments revolution on behalf of the people forgotten by the recently restored crown of France.
World Three and the growth of self understanding belong to Jean Valjean whose continuing story is the unfolding of a life worthy of living. On his deathbed Valjean states, “It is nothing to die; it is frightful not to live.”
World Four and the call of righteousness fall to Javert. He is the police officer whose entire life is given to the duty of due punishment. Javert represents a failed quest, for he never moves beyond the obsessio. In the novel he is presented as an agnostic: ultimately committing suicide rather than yielding to “a mysterious justice according to God going counter to justice according to men.”
World Five and the need to outlast are represented in two lives that never mingle in the story, Fantine and Eponine. Fantine is faced with a calcified French society. Eponine is faced with the unrequited love of Marius, just as intractable as society’s snobbery. Neither survives the narrative. Fantine dies of the poverty she cannot rise above. Eponine dies in sacrificing her life for the one who is unable to return her love.
World One and the movement of expanding the soul to the cosmos are represented by Marius, the romantic paramour of Cosette. In the novel, the main trajectory of Marius’ life is exile from the home of his grandfather, returning with Cossette as his new definition of home.
World Two and the call to “level the playing field” are represented by Enjolras, the politically astute member of the Friends of the A B C, and leader of the barricade. He foments revolution on behalf of the people forgotten by the recently restored crown of France.
World Three and the growth of self understanding belong to Jean Valjean whose continuing story is the unfolding of a life worthy of living. On his deathbed Valjean states, “It is nothing to die; it is frightful not to live.”
World Four and the call of righteousness fall to Javert. He is the police officer whose entire life is given to the duty of due punishment. Javert represents a failed quest, for he never moves beyond the obsessio. In the novel he is presented as an agnostic: ultimately committing suicide rather than yielding to “a mysterious justice according to God going counter to justice according to men.”
World Five and the need to outlast are represented in two lives that never mingle in the story, Fantine and Eponine. Fantine is faced with a calcified French society. Eponine is faced with the unrequited love of Marius, just as intractable as society’s snobbery. Neither survives the narrative. Fantine dies of the poverty she cannot rise above. Eponine dies in sacrificing her life for the one who is unable to return her love.
Spiritual Diversity: What Makes Us Different
by Alice Tremaine
Worlds Intermixing
Jesus and GravityThe song Jesus and Gravity presents us with the interplay of World Three and World Five. As Dolly puts it "We've gotta go through a little hell to get to heaven."
World Five:
World Three:
World Three and Five Mixed:
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The 23rd PsalmPsalm 23 still proves to be an eloguent expression of trust in God. It has captured our imagination with both its imagery and its beauty. Kurt Vonnegut called the King James translation the most sublime piece of poetry in the English language.
My friend and colleague Jean Wade of Salt Lake City, Utah has analyzed the Psalm through a Theological Worlds lense and has discoverd a marvelous interplay of all five Worlds within it. A subtle reminder that all the Worlds are also at work within us to one degree or another. The Lord is my shepherd; I shall not want. (World Three) He maketh me to lie down in green pastures; he leadeth me beside still waters. (World Three) He restoreth my soul: (World Three) He leadeth me in paths of righteousness for his name's sake. (World Four) Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me (World Five) Thou preparest a table before me in the presence of mine enemies: (World Two) Thou anoints my head with oil; my cup runneth over. (World Three) Surely goodness and mercy shall follow me all the days of my life: (World Three) And I will dwell in the house of the Lord for ever. (World One) |
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Nothing effects us like personal loss, especially the loss of family or friends to death. The Comodores 1985 Nightshift was written to give voice to the loss of the soul legends Marvin Gaye and Jackie Wilson, both who died in 1984. Gaye's song "What's Going On" is quoted with the line "Ah, talk to me, so you can see, what's going on." Wilson's songs "Baby Workout" and "Higher Love" are quoted with the lines "When we were working out… you set the world on fire… Your love lifted us higher and higher"
This is a beautiful and souful tribute to departed friends. From a World Five perspective nothing will bring these friends back. That's the haunting sense of loss in the song. However, the writers temper their loss with the hope of a World Two future where the songs continue after the trials and tribulations of this life. |
The Five Theolgocial World and Spirituality
“Christ’s Final Utterances in Today’s World”
Jean Bethke Elshtain
from Echoes from Calvary: Meditations on Franz Josep Haydn’s The Seven Last Words of Christ
“… a word - not just any word - may shimmer with possibility.” (World Three)
“A word - not just any word - may draw us into a dark and lonely place and leave us haunted.” (World Four)
“A word - not just any word - may slam us back against our seats with such force that we feel as if we have been slapped.” (World Two)
“A word - not just any word - may tickle out a smile, perhaps induce a belly-laugh.” (World Five)
“A word - just not any word - may bring hope to the hopeless, cheer to the cheerless, and a glimmer of recognition to one who up to a given moment, never had a clue.” (World One)
Jean Bethke Elshtain
from Echoes from Calvary: Meditations on Franz Josep Haydn’s The Seven Last Words of Christ
“… a word - not just any word - may shimmer with possibility.” (World Three)
“A word - not just any word - may draw us into a dark and lonely place and leave us haunted.” (World Four)
“A word - not just any word - may slam us back against our seats with such force that we feel as if we have been slapped.” (World Two)
“A word - not just any word - may tickle out a smile, perhaps induce a belly-laugh.” (World Five)
“A word - just not any word - may bring hope to the hopeless, cheer to the cheerless, and a glimmer of recognition to one who up to a given moment, never had a clue.” (World One)
Spiritual Quest Gone Awry
A funny thing can happen on the journey of the quest – it can get screwed up. Using the dynamics of the Worlds a quest can get snagged on either the "obsessio" or conundrum, or the "epiphania"or resolution side of the continuum.
Typically, the obsessio snag has to do with a failure to answer the call of the quest in our lives. In World One failure to venture out into discovery can result in us becoming solitary figures, forever drifting through the cosmos all alone in our little boat of life. In World Two failure to heed the cries of hurting creation can lead to anger that builds up and is internalized, or is expressed in destructive ways. For World Three self-loathing may become the identifying factor in lives that never risk putting themselves out there. Failure to quest in World Four can leave us guilt-ridden, manifested as judgment of others. If we remain the victim in World Five we can easily slip into depression in the face of overwhelming odds.
On the epiphania side of the continuum, the resolution which gives the “aha” moment its grace can become callused. For World One citizens, God can easily dematerializes into metaphor. World Two citizens can become wrapped in self-righteousness. World Three citizens may become narcissistic as they gaze upon the beauty of their own self-growth. World Four citizens can structure society into a believer and non-believer dichotomy creating a “who’s in/who’s out” attitude. World Five citizens can become masochistic, intentionally seeking out pain, and becoming the eternal victim.
The question now becomes, “Is the quest appropriately functioning in our lives?” The purpose of the quest is to deliver us from the obsessio to the epiphania within the “pulsating logic” of its world. When the quest is successful, resolutions and aha! occur. When this does not happen we are left wandering about, without any real assurance.
Typically, the obsessio snag has to do with a failure to answer the call of the quest in our lives. In World One failure to venture out into discovery can result in us becoming solitary figures, forever drifting through the cosmos all alone in our little boat of life. In World Two failure to heed the cries of hurting creation can lead to anger that builds up and is internalized, or is expressed in destructive ways. For World Three self-loathing may become the identifying factor in lives that never risk putting themselves out there. Failure to quest in World Four can leave us guilt-ridden, manifested as judgment of others. If we remain the victim in World Five we can easily slip into depression in the face of overwhelming odds.
On the epiphania side of the continuum, the resolution which gives the “aha” moment its grace can become callused. For World One citizens, God can easily dematerializes into metaphor. World Two citizens can become wrapped in self-righteousness. World Three citizens may become narcissistic as they gaze upon the beauty of their own self-growth. World Four citizens can structure society into a believer and non-believer dichotomy creating a “who’s in/who’s out” attitude. World Five citizens can become masochistic, intentionally seeking out pain, and becoming the eternal victim.
The question now becomes, “Is the quest appropriately functioning in our lives?” The purpose of the quest is to deliver us from the obsessio to the epiphania within the “pulsating logic” of its world. When the quest is successful, resolutions and aha! occur. When this does not happen we are left wandering about, without any real assurance.
Some serious and
some not-so-serious explorations |