O Lord, I know not what to ask of Thee. Thou alone knowest what are my true needs. Thou lovest me more than I myself know how to love. Help me to see my real needs which are concealed from me. I do not dare to ask either a cross or a consolation. I can only wait on Thee. My heart is open to Thee. Visit and help me, for the sake of Thy great mercy. Strike me and heal me; cast me down and raise me up. I worship in silence Thy holy will and Thine unsearchable ways. I offer myself as a sacrifice to Thee. I have no other desire than to fulfill Thy will. Teach me to pray. Pray Thou Thyself in me. Amen.
St. Philaret of Moscow, a high rank of bishop, unusually named after a layman, St. Philaret the Merciful.
Used by the quite gracious permission of the Marion E. Wade Center, Wheaton College, Wheaton, IL.
It is not particularly unusual for a teenager to lie awake in bed and wonder about the biggest questions: "Who are we?", "Where did we come from?", "Where will we go?"
What is unusual in my case, as I wondered and tried to answer questions like, "Is there an external world?", "Can there be a perpetual motion machine?"—"If so, how can it get started?" "What does it mean to be '"Jonathan Hayward?'", "Am I a being of the same class as those I observe about me?", is that I was not a teenager. I was a little boy, too young to think about any of those questions in words. and so I worked out my idiosyncratic and even solipsistic metaphysics by thinking in pictures, and this is in fact my earliest memory.
People (some agree, some don't) say that a person's earliest memory can be illuminating, and it has been commented that this is an unusual first memory. I have read a number of people's earliest memory stories, and not one that I have read is like this. The one that jumps to memory is a girl saying she remembered her Mom holding her and then passing her to another woman, and asking, "Who is this?" and being told, "That's your grandmother." An earliest memory is normally a story, not to mention simple and concrete. I was a bit of an outlier.
But I am getting ahead of myself.
I was born in 1975, a firstborn son to John and Linda Hayward, when my father was a grad student. My father studied physics, and my mother would go on to study the teaching of English to speakers of other languages. I was born almost three weeks overdue. A botch by my Mom's obstetrician meant that at my birth both my mother and I were fighting a deadly infection. I spoke in complete sentences before my first birthday, and at the age of two fell down stairs and hit my head on a concrete basement floor. My eyes rolled back and I did not respond to stimuli. I survived, but spoke slowly, spoke very little, and stuttered. My Mom prayed over me and the stuttering was taken away. When my father had graduated and I was one, my parents moved to Macomb, Illinois, where my father taught at Illinois State University (their homepage shows a young woman wearing goggles that are simply inappropriate for the work she is doing, a common syndrome when photographers try to make a model look scientific). A major goal in their move was to be able to raise me outside of smog. When I was three, my family moved again, to the house where I have my earliest memory, and where my father began teaching at Wheaton College, where he worked until retirement. He had studied physics, but worked in computer science, and served both as a professor and a high-level in-house consultant at Wheaton. He introduced me to puzzles and questions relating to what we found most interesting in computer science (e.g. a question about the foundational 'pigeon hole principle:' "You are in a dark room and cannot see at all, and have a drawer full of mixed black and white socks. What is the minimum number of socks you can take to be sure you have a matched pair?"), and Unix computer games, which I dialed into by modem.
Schooling from kindergarten on
I have fond memories of Lowell Elementary School, where I entered in kindergarten, sometimes dressed up as a cowboy with chaps or in a suit, and attended until third grade, when school and my parents sensed that I would do better at a specifically gifted school, and I entered Avery Coonley School in fourth grade, where the headmaster bent a number of rules and awarded me 25% of the total financial aid awarded by the school for that year so my parents could afford to send me. I was initially placed in the less advanced of two math groups (one year ahead instead of two), and in eight grade ranked 7th nationally in the 1989 MathCounts competition, programmed a four dimensional maze, conducted an independent study of calculus, and (re)invented recursion in programming and iterated integration in calculus.
After a brief class in modern algebra for math whizzes at the the University of Chicago which I didn't really get, I skipped a freshman year at a local school to enter the Illinois Mathematics and Science Academy, where I continued to get high ranks in math contests, ran a Unix server that did the work of a local and hard-to-use social network. and actively participated in discussions, and programmed a video game on my calculator. Someone commented later that this was the first video game they'd heard of where you lose points for shooting things, although I wasn't trying to be original. (I was trying to implement a game I'd envisioned in gradeschool.) In order to justify a decision, my high school asked me to take an IQ test, and the psychologist scoring the test almost fell off her chair.
The summer after my junior year of high school I trained as an Emergency Medical Technician at College of DuPage because I was frustrated at the shallowness of what I had taken in first aid class. I was also unsatisfied with the Emergency Medical Technician training, as it seemed to me then to only teach enough medicine to package patients up and ship them to the local emergency room, but there have been a few times I've used my training: once two summers later, in Malaysia, where I helped provide some faint parody of suspected spinal injury management in helping a motorcycle accident victim, who had evidence of serious internal injury, get to the emergency room when he was loaded into a nearby van instead of an ambulance. I also used knowledge about heat, years after that, to get an elderly dog to stop shivering after she was taken outside for a potty break and made a lethargic beeline to the place in the yard where the wind was least bitter, and stood there, shivering, until I picked her up and carried her back inside and did what I could to raise her body temperature. (I do not think she would have survived for more than a few hours more if I had not had that prior medical knowledge.)
I mentioned that two summers later I was in Malaysia. It was wonderful and I didn't want to leave. The rest of my family went there for a calendar year; I choosed to stay in the U.S. for my freshman year of college, but joined my family for the summer. It awakened a lifelong interest in culture and the many ways time can be experienced, but beyond that I would refer to a book on writing college admissions essays which talked about avoiding clichés that college admissions officers are tired of reading, which included pet death and The Travel Experience, which runs something like, "In my trip to _______, I met new people and new ways of doing things. _______ challenged assumptions I didn't even know I had, and has changed me forever. [And so on and so forth about life in _______.]" Please note that this description is entirely ambiguous about what continent, island, or space station "_______" was located on. Living in Malaysia was a life-changing experience, an eye-opener, and a delight, however I try to be careful to avoid stretching social patience in talking about my cherished travel experiences. Those who have already had a travel experience know what it is like; those who haven't don't want to hear me gush on and on.
I entered Wheaton College as a National Merit Scholar, but ran aground on a particular community requirement which, like others before and after me, some Christians are not comfortable with. When I stopped running from my conscience, I took the unprecedented step of appealing to the Board of Trustees to give a conscientious exemption to this requirement (no lesser figure had the necessary authority), they did not pay me the courtesy of letting the item be put on the agenda for consideration (they thought the voluntary nature of Wheaton made my concerns "evaporate"). The requirement, that Wheaton students don't drink and dance, has variously and inconsistently been defended by Wheaton leadership as "just social mores," "like vows of poverty, obedience, and chastity," and a strict requirement of Wheaton's conscience. I lay on bed at night, wondering, "If this is how Christians act, do I want to be a Christian?"
I transferred to Calvin with a broken heart. I ended up being able to take all of the highest-level math classes offered at Wheaton and also at Calvin, in totall a major and a half's worth of them. I spent a semester in Paris at the Sorbonne, where I imagined the cultures of my own fantasy world, "Espiriticthus," a fusion of the beauty I saw in Malaysia and France. I met my first Luddite, a man who commented simply that he would look into the window to the computer lab and observe that everybody seemed to be angry as they were typing. On a larger scale, I also had a painful relationship with a girl named Rebecca. In that troubled relationship, I am not interested in stating what she did wrong. I am interested, however, in stating what I did wrong. I approached that relationship, like life itself, as a department of mathematics. Meaning, as time passed, I did not relate to Rebecca as especially human, and I did not relate to myself as especially human either. Our relationship was mercifully broken off.
I spent a summer as a camp counselor and entered as a graduate student at UIUC, where I managed to get a master's in applied mathematics, with a thesis accomplishing one thing usually associated with a PhD: carving out a niche where I knew more than anyone else in the world, in this case opening a new subbranch of "point-set topology" whose implications included a straightforward but rigorous way to handle infinitesmals such as bedeviled the foundation of calculus, in an academic discipline where it was hard to find something new to prove. Nonetheless, my advisor, the department chair, told me in one prolific summer that he regarded my many emails (see a later writeup of one topic covered) as "mathematics fiction" by analogy with "science fiction," and he did not regard my math awards as indicating in any way that I was adequate in mathematics. He and one other professor approved my thesis without reading the second half.
Entering the work world, or trying to
My first job out of college, at an anonymous company, told me when I was hired that I had gotten the highest score on one test of any applicant yet, and I had gotten a perfect score on the linear logic test, and I submitted the best code sample they'd seen ("reads like plain English"). Then things turned a little odd. I believe the reasons were complex, but they boasted about the computers they gave employees then gave me what was apparently a hand-me-down, and more seriously when, in the interview process, I asked if I would be able to program in what was then the darling language in IT, I was told I would program in a language they compared to a Formula One racecar, but once hired, I was told I would program in a language that had a terrible reputation (one computer science great said that its use "...cripples the mind. Its teaching should therefore be regarded as a criminal offense;" lesser wits had compared it with a sexually transmitted disease in that "those who have it tend not to admit it in polite company"). I complained, believing in good faith that its use would be harmful for me. In retrospect I do not believe they made an intentional bait and switch, but there was some ineptitude in advertising what they advertised I would work with and then assigning what I was assigned to work with. Also, I think that is the main area where I earned my "not a team player" badge.
I was brainsized my third day on the job (they refused to tell me why...), and I was later told that fellow alumni of the company blocked me from getting jobs at other companies.
A few months later, I developed a terrible manic episode and my life was again in danger. However, the manic episode is less significant in its aftermath, where I was prescribed a year-long drug overdose that destroyed my abilities of mathematician. I spent a year of my life at my parents' house (where I am still), lying on my bed, staring at the light bulb, with nary a thought running through my mind beyond, "This is worse than watching television." When I saw my psychiatrist, I would inevitably ask, "When am I going to get my abilities back?" and with an edge of anger in his voice my psychiatrist would answer, "I don't know. You've had a major manic episode, and it can take a long time to recover from a manic episode." After about a year of this, my Mom dragged me against my will to a patient advocate group meeting on Wheaton College's campus where a fellow patient, without medical credentials that I know of, listened to my complaints, asked about my medication, and said, "That's not an effect of your manic episode. It's your medication."
I have incidentally complained about the provider's preferred counselor to work with a complaint I could have directed at the psychiatrist equally well: trying to get anything done better was "like a magic spell, where you have to say just the right words, and say them just right, or else it's all for nothing." (It wasn't, for instance, enough for me to tell him, and have other medical personnel he was working with to observe, that I was throwing up half my medication most days for a year. I had to make a request in just the right words, and just the right way, for him to prescribe the other form of the same medication which had all of the benefits of what he prescribed me, and no added drawbacks, but would not induce vomiting on a frequent basis.)
The hardest intellectual achievement I had made in my life was not some discovery; it was, after spending six months away from mathematics (including my semester studying French at the Sorbonne), regaining competency. I was never in my life to regain competency in research mathematics. Computer programming came back, but with difficulty and imperfectly. Humanities work, which I had always been interested in, came back almost immediately.
Picking up the pieces
After being on a less destructive dose, I took stock and tried to decide what I wanted to do with my life. I had had some rough times outside of academia; I would later hold one post for over a year, but I was fired after I reported a senior manager for harassment. I asked my pastor, who was also a professor at Wheaton College and one of the most charismatic people around, advice on how to get an interdisciplinary humanities degree, and was strongly advised to pick a single field and get a doctorate in that specific field: "American Studies" PhD's from a department he taught at, who had studied an interdisciplinary fusion of American literature and history, were incredibly hard to place. History departments wanted a straight history PhD; literature departments wanted a straight literature PhD. I applied to several schools, and Cambridge University accepted me.
In the time between employment and Cambridge, I had joined a group of Wheaton students and some alumni, close friends, meeting every Tuesday night at 9:58 PM for a reader's theatre reading of classic children's literature, and it was lore that students from that group would enter a tailspin after leaving England (and it seemed almost every member of the group found a way to England at some point). However, I thought that that simply did not apply to me. It was not exactly arrogance on my part; past experience had been that I simply did not experience culture shock on cue. I had experienced culture shock, but not when I was expected to, and when culture shock was predicted, I experienced nothing particularly like culture shock. I had, furthermore, already lived abroad, so this wouldn't be my first time outside the U.S.
New directions at, and after, Cambridge
There was a major crescendo of trial and providence involved in my getting to England; there were several distractions, and after six months of red tape and difficulties getting student loans, they fell into place one business day before I left. My college told me not to come into residence. Additionally, I had a growing lump by my collarbone and was very sleepy very often. Cambridge had admitted me for a diploma, not yet a master's, and after I arrived on faith and things started working out, I was diagnosed and treated for lymphoma. And despite all this, I succeeded. After further difficulties and prayer, I was admitted to the master's program, where at the beginning of the year I said I wanted to study the holy kiss, meaning a doctrinal study of ideas, and after reclassifying my intent as a sociological study of kissing that was not particularly edifying, I was told two thirds of the way through the year that my announced thesis topic did not fit my philosophy of religion seminar, and I would therefore have to change topic completely. (There was also some hideous confusion where it took all but two weeks to meet with my professor and fix the topic for my second compulsory essay, which was a two month project.) I pulled out the stops, wrote a still not particularly edifying thesis in AI as an Arena for Magical Thinking, and succeeded at earning a master's in theology as well, albeit with not quite high enough marks to enter a doctorate. I went home and had my tailspin.
Now there were several things that happened along the way; the biggest one being, during my time at Cambridge, my reception into the Orthodox Church. And I would like to tell a bit about one particular nuance.
There is a tradition in Orthodoxy for people of sufficient age to choose a patron saint, and take that saint's name. It is believed that not only does the catechumen choose the saint, but that the saint chooses the disciple from Heaven. I wanted to be called "John Adam:" "John" after John the Theologian, and "Adam" as bearing Sources of the Self's burden of pioneering a new way of life for others to follow. I knew at some level that this was wrong, and I should have recognized I was choosing those names out of pride. A significant struggle occurred when I was wrestling with my guilty conscience, and after long resistance on my part, I repented. This just happened to be when a priest was reading the names of people commemorated in prayer. The next name I heard was "Christos," and my surrender was complete.
The name has had some salutary side benefits I did not even think of. One thing I have found is that whether clergy are quick to dress me down for taking Christ as my patron gives me a highly effective early warning system for how well we will end up getting along. (It seems to reflect whether I am judged for obvious pride in choosing One above all Saints, versus perhaps seeing no legitimate way I might have been right in that choice, but still refraining from judging.) Now at my cathedral clergy are not happy about my name, but that came later, after I kept bringing horrible things to confession. I give no complaint about them. But social response has offered me a powerful and useful social cue.
As an author, I have usually given my name as "C.J.S. Hayward", and on Facebook, which is not terribly friendly to such use of initials written out my name as "Christos Jonathan Seth Hayward," which I thought would condense to "CJSH" when people spoke of me. I have been told that on Facebook it has instead condensed to "CSH," meaning "C.S. Hayward." Did I mention that I've read every well-known work by C.S. Lewis and most of his obscurities, and he formed me as a writer?
I might also mention that there is more besides the number of times my life has been in danger and I've survived (I seem to have more than a cat's nine lives, though I have rarely been accused of being catlike.) I've had an awful lot of being in the right place at the right time in ways I do not that I can rightly take credit for. For instance, I built my first website within a year or two of the web's creation, although it would be over a year between when I first built a website and I ever used a graphical browser. I used Lynx, a command line tool that displays text alone. It is still a good way to check if a site appears pornographic before loading graphical view; not the reason why I made a nasty parody site called "Revenge of the Hydra," optimized for Internet Explorer, which if you load it, nine popup windows appear, and for each popup window you close, two more appear. (People on the Megalist wanted to ride me out on a rail for that one.) My main site, started in the early nineties, would grow to be a fixture of the web; when Google still published its PageRanks, my website had a PageRank of 5, a respectable PageRank for a medium to large sized organization, and was the top site in its category in directory.google.com. (I've won dozens of math awards, and hundreds of web awards.) It's grown since then, and in some people's opinions, it has only gotten better. Now I have worked long and hard to make my website a good site, but there was from the beginning a great deal of being in the right time and choosing decisions that would prove helpful for reasons I could not have imagined. I also published on the web when the tried and true advice was to pursue traditional publication. Now I am a traditionally published author; I've published two books with Packt, and they've been very good to me and I would heartily recommend contacting an acquisition editor for IT professionals who want to write a book. (Note to such professionals: the pay you receive directly from an IT publisher is a social courtesy; Packt pays more than many publishers but hardly enough to live on. For an IT professional to publish a technical book should be seen as a marketing move that will qualify you as a domain expert who can charge over $100 per hour for expert work.) However, while Packt is built to give structure to unformed authors, traditional publishing tripped me up, and my traditionally published titles are far from excellent and lower in Amazon ratings than those I've self-published. The core reason is that I do my best work when I am writing out of my heart, but working with editorial requests for major overhaul has been necessarily out of my head; I cannot summon or control my inspiration or awen at will. Even this work, alongside works I consider some of my best, is not the work I set out to write, though that is grace.
I wrote in another blog post that I believed I had experienced what I would call "fame lite." Leonard Nimoy, in I am Spock talks about how Hollywood has teachers for all kinds of skills they would need to portray that skill in movies: musical instruments, riding a horse, and so on and so forth. However, there was something that no teachers were to be found in Hollywood: dealing with fame. Nimoy learned, for instance, how to enter a restaurant through the kitchen because there would be a public commotion if Spock walked in through the front door. And on that count, I do not obviously suffer the consequences of real fame. I've been asked for my autograph, once. I've had someone call out publicly, before I entered Orthodoxy, "That's Jonathan Hayward!", once. I have repeatedly had pleasant meetings with people who know me through my website. And since then, the only new tarnish to my claim of undeserved "fame lite" is in recent years when a job opportunity was really a cloak for attempted seduction. If that was because of my website or reputation; I am not sure it was.
My thorn in the flesh: harassment
However, there is another shoe to drop, a scorpion in the ointment: harassment. To take one example, whenever I made a new post to my website, an acquaintance from IMSA wrote extended and intense criticism that delivered pain, took me down quite a few notches, and elevating himself even more notches socially. No matter what genre, length, or really quality I posted, he would, he would deliver trenchant criticism that covered those bases.
At one point, when I explained why his contorting and twisting of my words into an actual alleged assertion that rape is the victim's fault, followed by his giving me the most belittling lecture in my life, I explained where rape had come close to home and I found that the most offensive thing he'd said yet. He responded with another hefty serving of criticism. I asked him not to send any further criticisms on my writing. He responded with another hefty dollop of criticism of me personally. I asked him not to send any further unsolicited criticisms on any topic. He wrote, "Ok, I will not send any unsolicited criticisms, but I will take emails from you as solicitation for response," and responded by another king-sized industrial strength dose of brutal, judgmental criticism.
A forceful "No" cc'ed to firstname.lastname@example.org stopped his criticisms cold, or rather I think that the help desk explained to the great liberal what the word "No" means.
I have not heard from him since apart from one request to list him as a trusted contact on LinkedIn.
I also can't say that I missed him.
This sort of thing has happened dozens of times, and not just with people who post a fantasy of their alter ego luring a boy into a car and being finished with him in under five minutes. For one couple of amateur psychologists, my months or years-long ongoing, repeated "No" was slapped down with an assertion that I was "sending mixed messages" each and every time, combined with moving forward with their attempts to help me with my (alleged) Asperger's. This kind of thing is why I made a T-shirt saying:
Autism Spectrum, n. A range of medical conditions whose real or imagined presence in your life causes numerous socially inappropriate behaviors in amateur psychologists.)
As far as underlying social dynamics go, in the Bible King Saul wanted St. David dead and sent St. David on a suicide mission that would require killing two hundred Philistines. St. David succeeded in his quest. Then women were singing in the streets, "Saul has slain his thousands and David his tens of thousands," which was about the worst thing they could have done for St. David's welfare. It really would have been better for St. David's political stock if the woman had chanted a cultural equivalent of, "David smells bad and his mother dresses him funny."
That was the point where Saul went from wanting St. David dead to making him Public Enemy #1 and engaging in extended manhunts after his first outright attempt at direct murder failed.
My giftedness is not simply from my genes, even if my parents are both at the top of their game. It is actually common for profoundly gifted individuals to have birth trauma or early childhood brain injury; such insults to the brain usually push a person towards intellectual disability, but once in a blue moon they overclock the brain and cause an intensification of overgrowth. I've had both routes, and however astonishingly bright my parents are, um...
I had higher SAT scores in 7th grade than my father had as a high school senior, and when I took the Modern Languages Aptitude test, the UIUC linguist who scored it said,
...and here's where it gets interesting. I've never seen someone complete this section before... Your mother scored in the mid 150's, which is considered a very, very high score. You scored 172. I don't know what to make of it. I've been scoring this test for thirty years, and I've never seen a score this high...
I was looking to avoid mentioning this, but my parents, especially in my childhood, surprisingly often dealt with me in anger.
In a moment of "I have no mouth and I must scream" after other unrelated situations of harassment and hostility from several other people, I gave my scream in The Wagon, the Blackbird, and the Saab.
My quality of life improved remarkably when I learned that a "CEASE AND DESIST" letter Cc'ed to email@example.com or other authority figure can stop harassment cold.
Schooling: Another attempt
Returning to education, in 2005 I entered Fordham's PhD program. What I think I'd like to say about that was that it was a golden illustration of St. John Chrysostom's "A Treatise to Prove That Nothing Can Injure The Man Who Does Not Harm Himself." During that time, there were occasions where my conscience was extraordinarily clear and I ignored it. Furthermore, while external things may have been inappropriate, it was my own sins that gave them real sting. That a doctor took me off a medication I needed was not my choice. That I worried to the point of uninterrupted waking nausea about whether I would be able to find employment given that my work in the business world had been clumsy and my PhD "union card" to teach in academia was jeopardized, worriedly asking, "Will there be a place for me?" was my decision. Stoic philosopher Seneca the Younger quoted in the NFL said, "We suffer more in imagination than in reality," and I suffered much more in imagination than in reality then—that was my decision, and not the decision of even the most hostile member of the university. Possibly I could have completed my degree if I had not ignored a conscience at full "jumping up and down" intensity when I didn't see a reason for what my conscience was telling me, and possibly I am guilty for failing to accept tacitly offered help. I washed out of the program in 2007. Perhaps the other thing really worth mentioning is what I intended to be my doctoral dissertation, which I wrote up in non-scholarly prose that one Roman reader called "the most intelligent and erudite" thing he'd ever read: "Religion and Science" Is Not Just Intelligent Design vs. Evolution.
The birth of a unique area of attention
Now I'd like to shift gears a little bit and talk about something else that has slowly developed over the years, incrementally and mostly imperceptibly to me.
Like others before me, I've bristled at the concept of "an idea whose time has come." My main use of it, as a programmer who poked fun at tools he did not like and tools he did like, was to quote a fake advertisement for Unix's "X Windows:" "An idea whose time has come. And gone." When at Fordham I read Vatican II's almost incessant anxiety to pay attention to "the signs of the times," meaning in practice to pay attention to whatever 1960's fads were in the Zeitgeist and take marching orders from them, I pointed out that in searching the 38 volume Ante-Nicene Fathers and Nicene and Post-Nicene Fathers collections, I could only find three or four references to discerning the signs of the times, and never a slavish imitation of Zeitgeist; one of them simply meant being on guard against lust.
Nonetheless, there is a sense in which Zeitgeist is real. It is a well-known phenomenon among mathematicians that a major problem will remain unsolved for ages and then be independently solved at almost the same time by several researchers: hence mathematicians are advised that if they discover something major, they should write it up and publish it as soon as possible, because if they don't, someone else will get the credit for first discovery. And this is in what is possibly the least Zeitgeist-like academic discipline.
Gandhi has been popularly misquoted as saying "First, they ignore you. Then, they laugh at you. Then, they fight you. Then, you win!" and while researchers have traced a legitimate Gandhi quotation about how victory will develop if you apply Gandhi's satyagraha or nonviolence in dealing with people hostile to you, this did not sound much like Gandhi to me. Nonetheless, it has some grain of truth.
When I wanted to do research on the holy kiss, at first I was bluntly ridiculed by my then current Cambridge advisor; he responded by asking cutesie questions about whether we could find reasons to only kiss the members of a congregation who were the prettiest, notwithstanding that in England there is a well-established social kiss and "Greet one another with a holy kiss" does not come across as a shorthand for all inapplicable ancient nonsense in the Bible as it might in the U.S. midwest, where hugs between friends are within standard cultural boundaries but kisses ordinarily are not.
Furthermore, when I tried to write a dissertation on it, every professor that sought to guide me took my intended doctrinal study, and reclassified it as a study of a physical detail of Biblical culture, to be studied alongside other Realia like, "When St. Paul said to put on the whole armor of God and used a Roman soldier's weapon and armor as a basis for the analogy, what kind of physical weapon and armor would have been in his imagination?" which overlooks that the "breastplate of righteousness" and the "helmet of salvation" are the armor that God Himself wears in Isaiah. I drew a line in the sand and told my second advisor that I wanted to do a doctrinal study. He immediately pushed past that line and said, "The best way to do that is to do a cultural study, and let any doctrines arise."
To my knowledge I am the first person who observed that the holy kiss is the only act that the entire Bible calls holy (excluding one reference to a "holy convocation" in the Old Testament where a different Hebrew word is translated "holy"), and it is called holy three or four times. This is one of the highlights that I condensed into a homily, "The Eightj Sacrament." But then a few years later, I suddenly had people contacting me to tell me about the holy kiss, and people asked if I knew more than I had stated in the homily (yes, I did; the Ante-Nicene Fathers and Nicene and Post-Nicene Fathers collections contain something like a hundred references to a holy kiss, many of them boilerplate repetitions of "Greet one another with a holy kiss," in festal epistles by St. John Chrysostom). Earlier I was rudely enough ridiculed by allies; then I was contacted in response to my website to inform me about the holy kiss by complete strangers.
At the moment I would downplay the importance of the holy kiss for active study. It is practiced in the Orthodox Church; I have said everything I want to say; I do not seek a kiss where none is offered. I have moved on to other concerns, one other concern as I am letting go as Fr. Seraphim of Plantina is in the process of canonization (one of my books, the one that's gotten by far the most scathing reviews, is The Seraphinians: "Blessed Seraphim Rose" and His Axe-Wielding Western Converts).
I would like to say that The Best of Jonathan's Corner is what I consider my overall best collection across my works and leave things at that, but I am rather suspecting another case of "Man proposes, God disposes." The most important collection I leave behind (if any) may well be The Luddite's Guide to Technology. The topic is loosely "religion and science," but it is very different in character. "Religion and science" as I have met it, with one stellar exception, is about demonstrating the compatibility of timeless revealed truths of Christian doctrine with the present state of flux in scientific speculation. Science is, or at least was, characterized by a system of educated guesses held accountable to experiment. Orthodox gnosology (understanding of knowledge) should find this to be very, very different from how true Orthodox theology works.
With one exception, none of the Orthodox authors I hold dear know particularly much about science. The one exception is patrologist Jean-Claude Larchet, who raises some of the same concerns I do about technology, and does some of them better. Everyone else (for instance, Vladimir Lossky) shows little engagement with science that I know of. And if I may refer to the Karate Kid movie that was popular in my childhood, the sensei tells the boy, "Karate is like a road. Know karate, safe! Don't know karate, safe! In the middle, squash like a grape." The "religion and science" I've seen has a lot of "in the middle, squash like a grape," by theologians who want to be scientific (and perhaps make what I have called the "physics envy declaration:" theologians-are-scientists-and-they-are-just-as-much-scientists-as-the-people-in-the-so-called-hard-sciences-like-physics), but who almost never bother to get letters after their name in the sciences, which are genuinely hard. My own formation, in mathematics, engineering, technology, and science, affords me the position of the blackbelt who declares, "Don't know karate, safe!" Perhaps one blackbelt saying such things is needed!
Furthermore, my main concern from mathematics, engineering, technology, and science (all of which I was formed in, even if I've lost much of it) is not too much about science, but specifically about technology. I've experienced technology early; my life story and could largely be seen as a preparation for commenting on technology. And I have background in both studying theology academically and living it in practice.
Another dimension to profound giftedness
One reader who has studied giftedness at length commented to me that profoundly gifted individuals are often "very, very conservative, or at least populist." I had thought earlier that my conservatism and my giftedness were two separate things. They are not, or at least there is a direct relationship.
The basic way I understand it is this. Possibly I had a contrarian spine built by requesting a conscientious exemption from Wheaton College's requirements and leaving Wheaton College after it was not even put on the agenda. I have certainly had as much exposure to liberal recruiting, or more, than most liberals. But standard methods of recruiting gifted are less successful in dealing profoundly gifted. The university system has very effective ways of drawing in the gifted, and up to a point the more gifted someone is the better it works—but recruiting tools fall flat with some of the profoundly gifted. Much of the gifted range ends up liberal. It has been pointed out that the math department tends to be one of the most liberal, or the most liberal, department on campus, even though the author pointing this out (and I) have never experienced mathematicians trying to recruit to liberalism. I believe, apart from natural bents, that mathematics shapes the mind in a way that inclines towards liberalism. I stopped really trying to learn chess after I found myself at the Cathedral looking at my quarantine-dictated socially distanced space with regard to other parishioners in terms of what I could threaten to capture in a knight's move. That may be superficial, and it may fade into the background with deeper study. However, mathematics does shape the character, in the direction of what Orthodox have called "hypertrophied dianoia, darkened nous," i.e. "overgrown head and impoverished, darkened heart," and mathematics may do this in a more concentrated form than humanities which promote the same. I certainly do not see that my successes in relating to my ex-girlfriend (there are some) were due to my bent to take a mathematician's approach to relating.
Something that never happened in my formation in mathematics was that my advisor at Cambridge consistently tried to recruit me to Biblical Egalitarianism (he was a plenary speaker at at least one conference), for instance, by asking, "But what about Biblical Egalitarians, who believe that 'In Christ there is no... male nor female?'" and I would dismantle the live grenade, for instance by saying that "who believe that" in English-speaking idiom means "whose non-shared distinguishing quality is that," and second by saying that he was snuggling into the back door that "no male nor female" be cast along at least quasi-feminist lines, as opposed to recognizing that some conservatives (St. Maximus Confessor, for instance) hold that in Christ there really is no male nor female, but read it along profoundly non-feminist lines. (I think after a certain number of attempts my advisor gave up and accepted that I would not listen to reason.)
Yonder, which is a collection of works intended to answer and challenge feminism, might have been provocative when it was first published. Now there is much more than than the men's movement, which I consider opening men to feminist-style protest. It is mainstream for women to dissociate themselves from feminism and "Like" texts that challenge it. When the U.S. Supreme Court came out in rainbow colors, I posted a response echoing First Things in the discussion at StackExchange, whose CEO is an adamant gay activist, saying, "The question is not whether gay marriage is possible in the U.S., but whether anything else is popular. It has been established that marriage has no particular roles, is dissolvable, need not be open to bearing children, and so forth. Why suddenly draw a line in the sand about marriage involving a man and a woman?" It was censored, with a comment of "Not even close!" However, in the time since then, I have seen comments not censored about the whole policy violation of turning the StackOverflow logo rainbow colors for a time and flipping it to veer in the opposite direction, and so on and so forth, was in fact not StackOverflow's best moment.
C.S. Lewis has a tantalizingly brief remark in ?The Allegory of Love?, in reference to Spencer who alone receives almost undiluted praise in a book that is exacting of other authors, about how figures who turn out to be what some people call "ahead of their time" seem an odd throwback to the vintage past, when they first appear. Even Bach was respected in his life as a performing organist but not taken too seriously as a composer, because he composed in an area of music that had simply fallen out of fashion. I don't want to compare myself to the famous people who populate the most obvious examples, but in regard to what Lewis said, it seems that some of my portfolio has matured.
My critiques of feminism may still not be mainstream, but they are no longer so far off the beaten path. As far as raising concerns about technology goes, we have gone past the point where one very bright friend tweeted a link to Paul Graham's The Acceleration of Addictiveness and commented in only three words: "SOMEBODY UNDERSTANDS ME!" For that matter, we have gotten past the point where the cover of Time Magazine presents the Facebook "Like" button as a major part of our conundrum. Things that I said that were way off the beaten path when I said them remain of particular interest, but are far less provocative to say now.
When I tried to do a literature search before or during my writing of "Social Antibodies" Needed: A Request of Orthodox Clergy, I searched Amazon in regards to Orthodoxy and technology and was dismayed to find... my writing and nothing else so far as I could tell. Prior books that had influenced me such as Neil Postman's 1985 Amusing Ourselves to Death and Jerry Mander's 1974 Four Arguments for the Elimination of Television (one Protestant friend answered my mentioning the title in mock puzzlement: "The author could only think of four?"), were available and remain available today. However, an encompassing theological argument that takes into account today's singularity were simply not to be found.
Since then, times have changed, and I am not a lone author any more. I've learned a good deal from patrologist Jean-Claude Larchet, and what I've read from him on the topic is eminently worthy of study. I asked Ancient Faith to read "Social Antibodies" Needed: A Request of Orthodox Clergy, not exactly as a candidate for their imprint to publish, but to send to other authors to answer on the record. The response I got back was not detailed, but they said that they had forwarded the questions I raised for other of their authors to answer.
Two other comments before I drop this topic.
First of all, one thing that I can agree with one devotee of Fr. Seraphim of Plantina on is a quote that Fr. Seraphim tried to tell people he was a sinner and he was put on a pedestal anyway. I've been wary of being on a pedestal when I realized that I already am on a pedestal; God has just shielded me from some of the downsides. Apart from harassment, I have benefitted from what appears to be "fame lite." Possibly I may get put on a bigger pedestal, but I am neither more nor less in God's hands if God provides that.
The second one, perhaps a tangent, is that I am not mainly writing for success in my lifetime. Certainly I am not looking for writing to be lucrative; my revenues on Amazon, possibly due to Amazon's ongoing repositioning and reinterpretation of its contracts, has gone from about US$150-200 per month to less than US$10 per month over a time frame when more and more people have discovered my writing. I am trying to write works built to last, and I have released my books under CC0 licensing ("no rights reserved," meaning that anybody can republish it). This is an aspect of a long haul strategy.
Now to move on.
More wonders in Heaven and earth...
I have enlisted at the Orthodox Pastoral School, about which I have only glowing things to say. After health issues compounded by provider issues, I have asked to withdraw for the rest of the semester and re-enroll next semester when I believe I have good reason to hope I will be stronger. What they say I do not know, and I am not specifically counting on the measure of grace they have already extended to me. However, one possibility that is off the agenda is that God will stop blessing me because of what they decide. I would like to continue on with them, but if God has something else in store for me, I will just try and thank them for what they have already done.
The second thing is that I have prayed for years:
Prayer from St. Symeon for a Spiritual Father
O Lord, who desirest not the death of a sinner but that he should turn and live, Thou who didst come down to earth in order to restore life to those lying dead to sin and in order to make them worthy of seeing Thee the true Light as far as that is possible to man, send me a man who knoweth Thee, so that in serving him and subjecting myself to him with all my strength, as to Thee, and in doing Thy will in his, I may please Thee the only true God, and so that even I, a sinner, may be worthy of Thy Kingdom.
I am not praying that now.
Within the past month of my writing, I sent a polite email to a nearby priest and said that I was going to ask a blessing to visit the parish, when I realized that was not then an option due to the quarantine, and then I thought of asking permission to visit him face-to-face, when I realized that would not be an option for the same reason. But, I said, I wished in gesture to visit.
He responded even more graciously, and offered spiritual direction.
I asked a blessing of my confessor, and have begun receiving spiritual direction.
I have also been seeking for years to enter a monastery. That hasn't happened yet, but I have a live conversation with a monastery now. It apparently won't work out for me to visit again in 2020, but I have hopes of ending 2021 as a novice, possibly a "rassophore monk," also called a "robe-wearing novice."
A last measure in negotiations
The next thing is that in dealing with others, especially as regards difficulties with medical providers, the last measure of resistance I have offered is to let the other party have it their way and then let them decide if they like the consequences.
Earlier I came to the practice I am seen at on double the standard limit of one medication, and they decided to let me have my eccentric ways, at least for a time. But then they decided to relentlessly pursue strict standard dosing, and after a year or two's power struggle, I let them have their way and I was in rapidly declining health. I can still remember the sad expression on my provider's face when she realized what situation I was in: she was not in any sense happy that it looked like I would be dead within a year, but standard dosing was simply not conceivable as something negotiable, or a decision that was less important than my life. After three hospitalizations in about two months, insurance advised me to work with a doctor rather than a nurse practitioner, and the doctor found room in her heart to let me have maximum doses of two similar medications, plus another medication that would help. I returned to the even keel I had when I entered their care.
Experience has been that sometimes the only card I can play is to submit to being keel-hauled, and when I come up torn and bleeding on the other side, the other party figures out things it had not been able to connect the dots on before.
I went through that last measure again with the department recently.
I have been on a medication whose known effects include kidney damage and eventual death to kidney failure. I have been experiencing precursors to kidney failure, although not yet real quality of life issues; however, every time previously my providers tried to soften the blow to my organs by reducing my dose of that medication by one quarter, it seemed a cure worse than the disease. Kidney failure can kill me within a decade or two; the effects I was experiencing would likely kill me within a year. Every time previously, my provider did not like what my medicine was doing, but they chose maintaining my dose above causing my death in the short term.
This time, my provider decided to wean me off the medication already, which was having destabilizing effects, and furthermore to forbid me to even take a related over-the-counter medication that is dosed much lower than the prescription analogue, and furthermore does not damage internal organs, period. And I decided to offer the last measure of resistance: to submit to being keel-hauled and follow all of her changes to the letter.
After two days of feeling worse than drunk, I felt sober for the first time in ages, and have been writing prolifically.
Before that happened, my writing experienced what I can only term a death, a religious experience I have forgotten, and a resurrection. My writing was growing scantier and worse; there was something morally corrupt. Now I am still not writing perfectly, but I feel younger. Decades younger.
I have also been involved with Toastmasters, to learn to better communicate with my neighbor. I participated, albeit didn't rise above local level, in the 2019 Toastmasters World Championship of Public Speaking, and it is widely considered that the experience and preparation are worth it even if you do not place particularly highly, as I did not. I completed the Competent Communicator curriculum and have started on the Presentation Mastery path.
One of the things my spiritual father said in a first call or two is that we tend to think we have tried plan A (getting a doctorate in math from the University of Illinois and going from there), plan B (getting a doctorate in theology from Cambridge in theology and teaching, which would have left me saddled with over twice the major student loans I graduated with), plan C (getting a doctorate "union card" at Fordham), and are "going down the alphabet" in faint hopes...
I believe that if I had made better decisions I could have a degree from Fordham. However, I don't believe that God has withdrawn his care. If anything, he has given me a reminder that decisions have consequences, and a powerful reminder that placing reason above my conscience is not wise. At present I do not have the brand of PhD; I do have two master's degrees connected with Orthodox theology and technology from excellent institutions, and quite a story with them. I think I am the most blessed I have been in my life, and stand to receive greater blessings still. I would close with words offered from a friend:
Behind those golden clouds up there
the Great One sews a priceless embroidery
and since down below we walk
we see, my child, the reverse view.
And consequently it is natural for the mind to see mistakes
there where one must give thanks and glorify.
Wait as a Christian for that day to come
where your soul a-wing will rip through the air
and you shall see the embroidery of God
from the good side
and then-- everything will seem to you to be a system and order.
Toastmaster, and possibly patrologist, Christos Jonathan Seth Hayward, Certificat Sémestriel, Niveau Superieur I (semester certificate, advanced level 1) in French, Bachelor of Science in Pure Mathematics, Master of Science in Applied Mathematics with Computational Science and Engineering Option and the first person to graduate with a new Thesis Option, Diploma in Theology and Religious Studies, Master of Philosophy in Theology and Religious Studies, Competent Communicator, Presentation Mastery Level 2, and perhaps in substance a philosophia doctor