Jeff Haanen

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tree of life

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The Way of Nature, The Way of Grace – Tree of Life

Recently I attended an event on faith and the arts. Erik Lokkesmoe of Aspiration Entertainment told a moving story. A secular journalist who had recently seen Terrence Malick’s film “The Tree of Life,” bluntly told him, “I call bullshit on all churches who don’t send busloads of their people to see this movie.”

We then sat, about 90 of us, in a small art studio in Denver and watched the clip above from the opening monologue.

Since then, I’ve watched it about 10 times. I pause. I listen. And I’ve been ruminating on the quote below. Do I live the way of nature or the way of grace? Do I accept slights, or do I look out for just myself?

As I repeatedly watch this, I feel something heal inside me.

I offer this clip and quote to you here for your own reflection.

“The nuns taught us there are two ways through life, the way of Nature and the way of Grace. You have to choose which one you’ll follow.

“Grace doesn’t try to please itself. Accepts being slighted, forgotten, disliked. Accepts insults and injuries.

“Nature only wants to please itself. Get others to please it too. Likes to lord it over them. To have its own way. It finds reasons to be unhappy when all the world is shining around it. And love is smiling through all things.

“They taught us that no one who ever loves the way of grace ever comes to a bad end.

“I will be true to you. Whatever comes.” 

– Terrence Malick 


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Architecture and DesignNonprofitWork

The Tree of Life: The Story of 600 Grant St., Suite 722

 

As I awoke, I heard a voice. “In the beginning, God created the tree of life.”

My guide took me to a garden, green and blooming, with four rivers running through it. And at the center, the tree of life stood tall, giving life to all of creation. A man and a woman tilled the soil, ate of its fruit, and were satisfied.

“But it came to pass,” he explained, “that man and woman ate from the tree of knowledge of good and evil. When sin entered the world, so did death.” And I saw an angel drive the man and the woman out of the garden. With a flaming sword, flashing back and forth, the angel blocked the way to the tree of life.

Banished from the garden, the man worked the ground. But no longer did it produce fruit. Up sprang thorns, thistles, and the desire to rule. Work became toil. Splinters caused pain. A curse frustrated man’s best efforts to once again eat from the tree of life. Labor left him with an incomplete longing.

1

Wood gave way to bronze, iron and stone. “And men,” my guide explained, “sought to build their own city, forged in iron, as a hedge against death, a man-made source of life.”

Then I saw men from every tribe, tongue and nation build a tower, rising to heaven. It was a monument to Self. And suddenly I saw it crash to the ground, its workers babbling in confusion.

The curse worked its way from cement to cities, from single projects to civilizations. I looked onto the world, and I wept.

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“What can be done?” I cried out. “Is there no way home?”

And then he said, “The ancient storytellers have seen far into the future. And they see another tree. Listen to their words.”

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I lifted my head. My guide said, “I have seen the throne of God. And flowing from the throne down the great street of the city is a river, clear as crystal. And behold, bursting through the city street is the tree of life. It yields fruit forevermore, and the leaves of the tree are for the healing of nations.”

5 - Tree of Life

“Let me sit in its shade,” I said. He replied, “You cannot. You must see one more tree.”

And he took me to a small, dusty carpenter’s shop. At the center was a man, humble yet fierce, crafting a table for his mother. “Why have you taken me here?” I asked as I saw the unfinished  table surface.

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He simply replied, “Behold, the man.”

As I turned around, I felt a cool rush of darkness sweep over me. I saw a crowd, spitting, mocking the carpenter. As he lay on the ground, a soldier threw a beam on him, rough hewn, splintered. The solider forced the man to carry the harsh beam up the hill, as clouds overtook the sky.

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They pierced his hands and feet, and hung him to the wood, the object of his work. “Why?” I cried out. “His eyes are good. Why?” And my guide simply said, “Cursed is the man who hangs on a tree.”

“Must I watch?” I begged. “There is only one way back to the tree of life,” He replied. “And it is through this tree of death.”

I wept.

And then there was silence.

“Look,” he said. I saw another garden. The sun was rising. And the carpenter’s tomb was empty. And two angels, clothed in light, said to me, “There is no death here. He is alive. He is alive! Now go and do his work.”

“What work shall I do?” I asked. Suddenly, I saw the city, but now light was streaming over the mountains onto its spires. And I saw the carpenter’s work before me, now complete.

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I received no answer to my question. He only said, “Come, follow me.”

“Sir, one more question,” I asked. “When may I eat once more of the tree of life?”

And he replied simply with a promise. “For like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands.”

He finally whispered into my ear, “Behold, I make all things new.”

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The above pictures were taken at the new offices of Denver Institute for Faith & Work at 600 Grant St., Suite 722, home of the 5280 Fellowship. The furniture was made by Josh Mabe, owner of Twenty1Five, a reclaimed wood furniture business based in Monument, Colorado ([email protected]). 

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CultureTheology

Work and the Destiny of the World

 

Our view of the destiny of the world should deeply influence how we understand work.

In the renewed Jerusalem, there is a river flowing from “the throne of God and of the Lamb down the middle of the great street of the city,” (Rev. 22:2).  And on both sides of river is “the tree of life, bearing crops of fruit.” The tree of life, from which humanity was exiled after the Fall in Genesis, is now at the heart of the city.  The culmination of history includes both the divine (throne, river, and tree of life) and the human (the city). The great hope of the Christian faith is for a renewed human city, a day in which God will reign over human life, including our cultural production that comes from work.

This biblical vision of the future is radical, especially when we compared to other worldviews:

  • The traditional fundamentalist vision is that this world will be burned up in judgment and believers will live with God in a disembodied state in heaven.  The idea here is of a wholly other-worldly eternal state with little to no connection with this world. Yet the Bible states that “the kings of the earth will bring their splendor” into the heavenly city (Rev. 21:24), including their finest work (like the camels of Midian, the ships of Tarshish, and fir trees of Lebanon – see Isaiah 60). In God’s grace, he brings actual human culture, though purified by fire, into a renewed earthly city. There will be real overlap between our work here and its redeemed state in the new Jerusalem.
  • The liberal vision is of establishing God’s kingdom here and now through social and political action. Outlined masterfully in Ross Douthat’s Bad Religion, in the 1960s and 1970s accomodationists, both liberal Protestants and Catholics, emptied traditional theology of its other worldly elements and equated social justice and politics with God’s kingdom. However, the historic Christian faith teaches the heavenly city comes down out of heaven as a gift from God (Rev. 21:2). It cannot be built, nor can we transform this world into God’s kingdom. Each generation equates some social program with God’s kingdom – and in so doing is eventually disappointed as the reality of sin disappoints all our utopian ventures.
  • The secular vision is perhaps the most depressing. The generally accepted public philosophy of secular materialists sees a distant future in which humans will be long forgotten, the sun will continue its expansion and eventually burn up the earth. The great tension in the secular mind is how to balance the view of the scientific materialists with the myth of progress, still espoused by lovers of technology, despite the horrific events of the 20th century (and the stark suffering of places like Syria). Businesses and even government entities rally behind “mission statements” even though their universe has no mission other than extinction.
  • The Eastern vision of the future is cyclical. Humanity is caught in a never ending cycle of life, death and reincarnation. The world, as well as human culture, has no real ultimate purpose. This view leads to such desperation that Buddhism was born, and it’s great hope was placed in attaining nirvana – freedom from the wheel of samara and the ultimate extinguishing of each person’s light (the definition of nirvana). The statue of the Buddha, with his eyes turned inward, is the paradigm of this worldview. Free yourself from suffering through meditation –  let your light burn out in the darkness.

Each of these visions of the destiny of the world ultimately influences our view of work:

  • Fundamentalist eschatology devalues work. Why build a house or start a business when all that matters is saving souls? This view leads to a stark division between spiritual work and secular work – a view all too common in conservative American churches.
  • The liberal view overvalues work. It equates human triumphs with God’s own kingdom, and both denies the reality of sin that has infected work, and tends to make human achievement an idol. This slippery slope of accommodation also tends to lead to empty churches, as people start question why they should attend a this-worldly congregation that is essentially no different from the rest of culture.
  • The secular view is so dark, people tend to look other places to find meaning in work, such as prestige, innovation, power, or wealth. Work here becomes a slave-driver as people put unrealistic expectations on creation rather than the Creator, and can slip into hopelessness.
  • Eastern religions have a similarly dim view of work. Not only is there no human city in the future, but each person must try to earn good karma on his or her own. Work may provide an income, but it is not connected with any objective goal for human history.  History, just like work, has no culmination. It’s an inescapable cycle.

The biblical view is that the heavenly Jerusalem is a gift, and it cannot be earned or built by men. Yet, in God’s grace, he includes elements of our work and cultural production in God’s new world.

If we truly embrace this view, we’ll be work with both tremendous hope as well as deep humility. Because God is making all things new, we won’t join the fundamentalists who undervalue the nature of God’s good creation, nor will we join the secularists who look into the future and only see a dark universe. Nor will we will join liberals who believe God’s kingdom can be built through only political action. (Nor will we join those who attempt to “transform culture” through their work and cultural engagement. Jesus clearly gives us a picture of the world growing in both good and evil as The Day approaches [Matt. 13:24-30]. For those who espouse of view that Christians should “transform culture”: can you point to a single culture in all of history that has been transformed by the gospel?)

The key way to view our work today – whether it be selling ads or teaching second graders – is as a sign, or a foretaste of the kingdom of heaven.  Christians are called to be representatives of a new world, who are yet living in this age, and to tell the good news through both words and actions. The key creative task is this: how can I take my work and make it a banner that points people to the hope of a renewed heaven and earth?

Perhaps the key image here is not the developer who paves over the earthly city, nor hermit who retreats from the city’s confines, but instead the farmer, who plants the seeds of new life through the work of his hands. And perhaps some of those seeds will grow into strong trees, whose leaves will be for the healing of nations (Rev. 22:2).

Discussion question: What is your view of the destiny of the world? How do you think it influences your work?

(Photo: The Farmer)

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