Category: SECULAR WORLD

Fritz-Udolph and the Silver Bolt.

Fritz-Udolph was awakened every night at 3 AM for two months by hard and rhythmic banging noises.  During those two months, he listened to that noise with wide-eyes and clenched fists while he lay in his bed.  He grew angrier by the night.  Finally fed up and disgusted with not knowing where the noise was coming from, he got out of his bed one thunderstormy night.  He slipped into his bright yellow chinoiserie silk robe printed with brown swallows and white magnolias.  He straightened his collar as he looked in the mirror and tied the belt into a sharp bow, slipped into his fur-lined leather slippers and started walking around his apartment.

He switched on the master bathroom light.

“Bang, bang, bang!”

He looked inside the sink cabinet and in the linen closet.  The noise wasn’t coming from anywhere in the master bathroom.  He stood in the bathtub, quietly listening for a long while.  He bit his lower lip and moved quietly to the guest room as his antique cuckoo clock chimed the quarter hour.  Of course, the banging continued.

“Bang, bang, bang!”

He slinked down the hall to the guest room.  The noise wasn’t coming from there, either.  He slid into the guest bathroom, stood in the shower stall and quietly listened.  He vaguely heard the banging but still couldn’t discern its origin.  He cleared his throat and rubbed his bearded chin.

Fritz-Udolph popped his hands into his robe’s pockets and tiptoed to the kitchen.  He flipped the light switch.  A couple of fruit flies from the bowl of ripening bananas flew past his face.  He grabbed a brown banana and ate it in three large bites.  Now the cuckoo clock chimed on the half hour, and there was more banging, this time a little louder and with a different tempo.

“B-bang, b-bang, b-b-bang, bang, bang!”

But the noise was too far away from the kitchen to come from there.  Feeling his face growing hot from anger, he tossed the banana peel into the garbage can and swatted five fruit flies as he closed the garbage can lid.  He marched into the living room.

“B-bang, b-bang, b-b-bang, bang, bang!”

The noise wasn’t coming from the living room, either.  “Strange,” Fritz-Udolph grumbled.  He stuck his head into the front hall closet and pushed aside his woolen capes and coats.

“B-bang, b-bang, b-b-bang!”

“Ah, ho!  There it is!” he exclaimed half-aloud.  “There it is coming from the next door!”  The cuckoo clock chimed on the three-quarter hour.  He rubbed his short grey beard, bit his upper lip and chewed on it for a long while.

“Bang, bang, bang!” the thuds echoed.  “Bang, bang, bang!”

Fritz-Udolph stood in the closet and listened.  “It is from the next door!” he thought.  “I will get the woman for this!”  By the time the cuckoo clock chimed four, the banging suddenly ceased.

“That’s it!” he grunted.  “I will show her, that infernal woman at the next door.  I will put an end to her discourtesy to me.”

The next morning, Fritz-Udolph called the management company and complained about his next-door neighbor.

“I tell you,” Fritz-Udolph shouted in his heavy German Swiss accent.  “You people must; I say MUST! put an end to my neighbor, Ramona, banging at three in the morning.  This has been going on for the two months.  I tell you, it is the hammer she is using.  I will not tolerate it.  I did an engineering study on this in my home country for a secondary school project, and I concluded no one could possibly bang all night long, ‘specially at three in the morning!  It is im-poss-ible!  It is the work of the succubus, that is what she is!  She will not seduce me, that Ramona, according to my proven engineering project!”

On the other end of the phone, the property manager smiled and half-giggled to herself.  She knew Fritz-Udolph didn’t make any sense, he never did, and that was par for the course.  She asked Fritz-Udolph if he had talked to his neighbor, Ramona, about the banging.  It was the better option, she explained, for opening the lines of communication between neighbors helps to foster goodwill.

“No,” he screamed.  “Why should I do that?  It is your job, fräulein!  Your job, not mine!”

The property manager rolled her eyes, took a puff from her joint, and promised she would contact his neighbor, which she did.  Through some investigation, the noisy problem was discovered.  It actually was a loose bolt from the fan that moved the air in the garbage room.  The garbage room was between Fritz-Udolph and Ramona’s apartments.

It turned out that Ramona never heard the noise because she was a heavy sleeper, and she slept wearing headphones.  She much preferred sleeping to the sounds of waterfalls than the noisy mechanics of the building.  Fritz-Udolph, on the other hand, was a light sleeper.  He could hear an ant crossing the grassy yard.

Fritz-Udolph was unfazed when he was told the noise was a fan bolt.  The building superintendent tightened it, and the noise was quelled.  Fritz-Udolph never apologized to Ramona for accusing her of something she didn’t do, nor did he feel remorse.  He was F.U., of course!

Fritz-Udolph’s complaint may have been addressed, but the way he handled it did little to cultivate even the thinnest thread of neighborly benevolence.  He passed Ramona in the hallway with theatrical grunts and mutters, while she, worn out by the whole affair, slipped past him with the quiet skill of someone avoiding a monster.

In the end, the whole episode left Fritz-Udolph with a lesson far quieter than the banging that had tormented him: life among neighbors requires patience that begins not in the hallway but in the heart.  What he mistook for another’s intentional rudeness had been shaped mostly by his own assumptions, his grand conceit, and his own certainty marching ahead of charity.  Yet, he never learned that peace within shared spaces depends on the intelligence to extend goodwill before judgment, to listen before accusing, and to soften the noise within before blaming the noise without.  He continued to accuse Ramona and other neighbors of deliberate peccadillos against him, and he continued to act with a haughtiness that only the most conceited of snobs could assemble.

 

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Loose Trash and Looser Rules.

When I lived at the Sage Pointe Condominiums, the truth was simple: there were no real rules.  The Declaration contained only a handful of vague guidelines, none of which carried penalties, financial or otherwise.  In practice, nothing had any teeth; no bite.

What we did have was the Infractions Team, a small group of older ladies who enforced whatever they personally disliked.  If something offended their sensibilities, it instantly became a “rule,” and the offending neighbor was told to cease and desist.  Their grievances ranged from the trivial to the absurd, such as declaring certain bumper stickers on residents’ cars to be violations simply because the messages clashed with their unholy beliefs.  Those errant residents were then threatened with legal action.

Meanwhile, these same enforcers stored their own holiday decorations, bicycles, and medical equipment in the common-area closets with complete impunity. They walked their dogs off the leash.  They grilled pork chops on their balconies with open flames.  They filled staircases with their potted plants.  No reprimands.  No consequences.  No surprise.  It was the classic Rules for Thee and Not for Me dynamic, and everyone knew it.

One of the few written directives concerned garbage disposal.  For years, printed signs were taped to the garbage-room doors in the underground garage.  They instructed residents to place all trash in securely tied plastic bags and to dispose of furniture and large items privately, never in the dumpsters.

As the buildings filled with more residents (there was an ebb and flow with the population), the dumpsters began overflowing just two days after pickup.  At a homeowners’ association meeting, a member of the Care and Upkeep Team scolded the community for tossing unbagged trash and furniture into the dumpsters.  The remarks were recorded in the official minutes.

A couple of weeks later, I went down to throw out my own securely bagged garbage.  I glanced into the dumpster, and there it was.  A mountain of loose junk: files, hanging folders, workbooks, an American flag, Navy memorabilia, and other unbagged débris.  Because the book titles were visible, it was unmistakably the personal clutter of the very same Care and Upkeep Team member who had lectured everyone else about dumping unbagged garbage!

It was a perfect illustration of the deleterious culture at Sage Pointe: rules for thee and not for me.  Others were expected to follow the posted guidelines.  Certain individuals, however, exempted themselves entirely.

They were special!

 

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The Ease of Dishonesty.

A Lesson in Bold Dishonesty and Weakening Trust.

I am continually taken aback by the ease with which people will boldface lie, not just to me, but to anyone who happens to be standing in front of them.  These aren’t always small white lies, but more and more they are bold, unapologetic falsehoods delivered with absolute confidence.  Lying has always existed, of course, but the past five or six years have unleashed a wave of dishonesty that feels different; bolder, more shameless, and normalized.  Of course, dishonesty is nothing new; people have been lying for centuries.  Yet something about the past five or six years feels different, as if a cultural shift has loosened whatever thin thread once held personal integrity together.  The onslaught has been relentless.

I see it everywhere.  The management company personnel for our homeowner’s association lie as if it’s part of their operating manual.  Family members lie when the truth would have been easier.  Vendors lie to secure business or cover their incompleteness.  Co-workers lie to dodge accountability.  It’s as if truth has become optional, as if it was a quaint relic from another era.

What unsettles me most is not just the dishonesty itself, but the casualness of it, the speed, the confidence, and the ease of looking right in your eyes as their lies float off their lips.  The way some individuals lie as naturally as breathing, without hesitation or shame.  It makes you question how many conversations you’ve had that were built on foundations that never existed.  It makes you wonder how many times you’ve given someone the benefit of the doubt when they didn’t deserve it.

I’m left grappling with a difficult truth: trust is no longer something that can be assumed.  It must be earned, guarded, and sometimes rebuilt from scratch.  And while I can’t control the behavior of others, I can choose to remain anchored in honesty myself because in a world where lies have become effortless, telling the truth feels almost like an act of rebellion.

In the end, what troubles me greatly isn’t just the lies themselves, but the growing acceptance of them, as if honesty has become an outdated virtue rather than a basic expectation.  I can’t control the behavior of HOA managers, family members, vendors, friends, or coworkers, but I can control the standards I hold for myself.  Choosing truth in a culture that increasingly shrugs at deception feels almost radical, yet it’s the only way to keep my sanity.  If anything, the dishonesty I encounter only strengthens my resolve to remain clear‑eyed, principled, and unwilling to let other people’s falsehoods define the way I move through the world.  But in the long run, I barely trust anyone anymore.

 

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Cutting Cardboard.

We had just ordered our meal, when a party of four was seated two tables from us.

Grind.  Grind.  Grind.

“Where is that sound coming from?” I asked Best Friend as he sipped his drink.  “It sounds like somebody cutting corrugated cardboard with a serrated bread knife.”

“What’s that?”

“I hear someone cutting corrugated cardboard with a serrated bread knife.  It’s that specific of a sound.  Listen.”

Grind.  Grind.  Grind.

“It’s the dog,” Best Friend nonchalantly quipped as he put down his drink.

“Whoa!” I whispered.  I leaned over a little bit to the left and looked past Best Friend’s shoulder.  Sure enough, at the table where the party of four sat, was a Yorkie on the man’s lap, chewing on food from the man’s plate and making a sound like somebody cutting corrugated cardboard with a serrated bread knife.  Then I witnessed the man put down one of those doggie pads on the floor and set the Yorkie on it, whereby Yorkie promptly did his business.  Everyone else at that table was oblivious and didn’t bat an eye.

Ewwww.

I am not a fan of dogs or any sort of animals in restaurants and stores.  I find it dirty, and it puts the question of health codes out there.  Service dogs are okay, but not “emotional service” or those “just because I can’t live two minutes without Fluffy” animals inside stores and especially restaurants.  Bleh.

One of the grocery store chains in our area put a stop to people bringing dogs or any animals into their stores, except for service animals.  I agree with that.  And, please, no dogs in grocery carts.  I saw that exact thing at one grocery store a couple years ago.  Where have those rear ends been?  I never saw anyone wash those grocery carts, either.

It’s so gross!

 

 

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Hack, Steal, Swipe, and Other Modern Courtesies.

It’s the Language of Plunder, and it’s all the rage I’m talking about today.

Every so often, my thoughts drift toward the strange new definitions floating around in the modern lexicon.  It’s those little word fads that flare up, spread everywhere, and then vanish the moment a shinier bit of slang arrives.  A word fad, as I see it, is a piece of language used mindlessly, repeated without understanding, and destined for the linguistic landfill as soon as the next trend rolls in.

One of the most abused is hack.  We now have hair hacks, cooking hacks, travel hacks, security hacks, hacks for everything under the sun.   The word is slapped onto any tip, trick, or mildly useful suggestion.  Yet its true definitions include “gaining unauthorized access” and “cutting with heavy blows.”  Neither definition suggests something gentle, clever, or admirable.  Hack!

But instead of offering tips such as hair tips, security tips, cooking tips, we hack, hack, hack.  Take unauthorized access.  Grab and run.  Rip off.  Steal.

Which brings me to another disturbing phrase I hear far too often: “I’m going to steal that idea!”

Usually, it’s said when someone supposedly admires another person’s décor, recipe, style, or skill.  Once upon a time, we might have simply complimented the person.  We might even (brace yourself) have asked permission to borrow the idea.  However, courtesy is apparently passé these days.  Why ask when you can proudly announce your intention to steal from that person?

Why, indeed?  Hands up!  Hand it over!

So now everything is framed as theft: steal, swipe, take, hack.  Even admiration is expressed in The Language of Plunder.

It’s a small thing, perhaps, however, small things shape habits, and habits shape culture.  When our everyday speech defaults to the vocabulary of taking, it’s no wonder the world feels increasingly coarse, transactional, and grabby.

And yet, here we are.  This is the way of things now.

In the end, these little phrases are not harmless quirks of speech; they reveal how casually we treat one another.  When the language of theft becomes the language of admiration, something in our cultural posture shifts away from gratitude, away from courtesy, away from the simple dignity of asking.  Words shape habits, and habits shape the world we build together.  If we want a gentler world, perhaps we begin by speaking as though one is still possible.

 

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Wigged Out.

At dinner the other evening at the country club, we sat at a table at the back of the restaurant, nestled in a cozy alcove dimly lit by a warm, flickering candle in a glass votive.  Our wine glasses of glimmered in the low light.  The clinking of silverware and the soft hum of chatter filled the air, punctuated by bursts of laughter from a boisterous group near the bar.

Across from us, a couple sat at the immediate table opposite ours.  They immediately drew my attention with their striking contrast.  She was a petite, frail-looking woman, her presence almost ephemeral, yet undeniably elegant.  Her baggy, sequined blouse sparkled faintly under the muted light, a deep emerald green that complemented the intricate plastic pearls cascading down her neck.  Her white pants, cut high to mid-calf, were snug and showed off her caboose.  Every gesture of hers was deliberate, placing her napkin, adjusting her sleek clutch, moving her wine glass, as though she were orchestrating a performance of refinement.

Across from her sat the undeniable foil to her practiced image.  He was a large man, his frame spilling over the edges of the overstuffed dining chair.  His attire was an amusing affront to hers: a pair of sagging khaki shorts, socks with sandals, and a faded, nondescript polo shirt, the type that might have been gray once but had since resigned itself to a black, lavender, taupe ambiguity.  His bulbous nose was faintly red, matching the ruddiness of his face.

But the pièce de resistance became the highlight of the evening.   It was his hair.  His hair—or rather, what aspired to be his hair was . . .  “different.”  A Just for Men “Darkest Red Brown” masterpiece of a wig was perched atop his head, so incongruous with the rest of his appearance it felt like a punchline to a joke only he didn’t quite get.  The thick, wavy wig seemed precarious, as if it might slide off at the slightest provocation.  It sat too high, too perfect, too ruddy-brown and defying both gravity and reason.

He leaned back in his chair with an air of self-satisfaction, plucking at a breadstick while his lady friend sipped delicately from a wine glass.  They exchanged sporadic words, her responses curt and his booming laugh echoing through the restaurant, prompting raised eyebrows and glares from nearby diners.

They were a spectacle, a living contradiction, a joke, an editorial cartoon.  The woman seemed to be holding onto a bygone era of sophistication, while the man seemed content to bulldoze through it, unbothered by appearances or subtlety.  Yet, there was something oddly appealing about them with a mystery to unravel, a story hidden beneath the surface of their mismatched personas.

 

 

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The Darkness of the World.

The world is messed up.

If you are paying even the tiniest bit of attention to what’s going on in the world, you might just finally realize that this world is more evil than you would ever imagine, and with vastly complicit help not only from political leaders, but also from the average populace.

I’m sometimes surprised at how jaded I’ve become.  As a young idealist way back in the old days, I had all the optimistic and positive outlooks anyone could have.  That’s saying a lot.  Last year, with a new President in office, I barely delved deep into the current events.  I had it in my mind that he was the same as he was in his first term, so what was there to worry about?  This year began just as pacific for me, until February 28 with the war, and since then, well, you know how nutty everything has become.  Or has it?

My best friend mentioned to me that he noticed that this President wasn’t the same, and maybe so since last fall.  That’s when I took a better look and realized he was on to something.  Yes, he certainly is not the guy we voted for.  We were all duped.

People in general have changed, and vastly so since 2020.  It seems that people have such ease in lying right to your face.  They’re ruder.  They even seem to be lazier.  None of it is good.

The Church isn’t the Church I grew up in.  It’s now the Synodal Church.  The true Roman Catholic Church exists, but one must diligently look for it in other places.  I question the current Pope in the form of Robert Prevost, because what he teaches is, well, all over the place with little consistency for Roman Catholicism.

Nevertheless, I think, the longer a person is on this Earth and seriously pays attention to the idiocy that seems to accelerate by the hour, just about anyone could get pretty jaded.  That’s why I am working towards being in the world, but not OF this world.  It’s sometimes a struggle, because I have it in my head that I need to know what’s going on in the world now, for instance, when the bomb is going to be dropped.  Conversely, isn’t it better to not know, and just be spiritually ready for it exploding at any minute?  Yeah, probably.

The moral disorder in our world is far more profound than the everyday vapid scandals people argue about.  It extends beyond routine political dishonesty and the familiar patterns of institutional failures.  What we are now being confronted with instead are deeper, more sinister forms of corruption; systems of exploitation and abuse that flourish in secrecy and rely on the complacency of the very structures meant to safeguard the vulnerable.  These forces are not isolated or accidental; they are organized, persistent, and woven through the generations from the beginning of time.  Their influence reaches into the institutions that shape public life: government, law, media, entertainment, finance, sports, religious establishments, et al.  This is perhaps why meaningful accountability rarely materializes.  The problem is not that the system has malfunctioned; the problem is that the system, as it currently operates, protects the very darkness it should be exposing.  The world is operating exactly how it’s supposed to, with all the evil engrained in it.

Drain the swamp?  Catchy little slogan, that is.  Instead of draining, the loudest mouths just went ahead and joined the swamp.  Why not?  It’s profitable, and in so many ways, too.

It is naïve to think that the ordinary general public will rise to meet these challenges.  Sure, it’s a nice thought that people will wake up and fight for a successful end to malevolence, but in reality, most people, overwhelmed by the pace of modern life and the cozy comfort of laziness and apathy, have settled into becoming passive observers rather than active participants.  Assuredly, outrage flares briefly online with an angry post typed from behind the keyboard, a click of a shared headline, a momentary surge of indignation, but only to retreat into familiar routines.  But when the moment any public criticism touches celebrities or political figures, the reaction is even more predictable: people defend the evil and/or the evil doer or just shut down and move on to something insipid and vapid, which is usually their comfort zone.  Their attachment to public figures functions as modern idolatry, a sick and macabre loyalty that overrides discernment and sensibility.  Many people will defend entertainers, influencers, government notables, popes and televangelists, and other public personalities despite recurring scandals, unanswered questions, weird speeches from pulpits, and patterns of troubling associations.  For them to confront those realities would require them to acknowledge that their long‑held assumptions were misplaced, that trust was given too freely, and that the narratives shaping their lives were not as benevolent as they believed.  For many, that admission is too costly; therefore, comfort becomes preferable to clarity, and distraction becomes easier than responsibility.

There is also a deeper layer of wrongdoing that most people cannot bear to confront.  Beneath the surface of public life exist networks, institutions, and hidden spaces where exploitation thrives, albeit hidden.  These are not the sensationalized fantasies people dismiss, but the quieter, more pervasive forms of abuse and corruption that flourish when shielded from scrutiny.  The very idea of such concealed systems unsettles people, not only because of the moral horror they imply, but because acknowledging them would require reconsidering the trust they place in the social structure.  This is why so few bother to investigate further.  Once one begins to see the depth of institutional rot and mold, it becomes impossible to return to the comfort of ignorance; yet many people would rather stay in their pretty little cocoons and not be bothered.  Peel me another grape, Daphne.

Is the present moment an actual “awakening?”  That’s hard to say, but even if that is true, it is an uneven one.  Most people struggle to sustain attention in a world engineered for constant distraction.  A new crisis, a new headline, a new spectacle appears, and public focus instantly resets.  The duplicitous news stories change faster than the weather in Chicago.  Faster, faster Pussycat, whip up the chaos!  Whip it up good!   Chaos and confusion, to and fro.

Outrage becomes episodic rather than transformative.  The average citizen does not demand accountability, structural reform, or transparency; instead, they drift back into the familiar rhythms of daily life.  They continue to support the very systems they criticize, through consumption, through compliance, through lazy habits.  In this sense, the problem is not merely institutional corruption but a culture that has grown accustomed to passivity, comfort, and distraction, even in the face of profound moral failure.

The individuals who perpetuate profound harm are not merely “troubled;” they embody a level of moral corruption that defies explanation.  Their actions reveal a conscience that has been systematically eroded, a capacity for empathy that appears extinguished.  Yet, they move through public life with practiced ease— smiling for cameras, delivering speeches, presenting themselves as benefactors, all the while concealing the ethical void that enables their behavior.  This dissonance between public image and private reality is precisely what allows such corruption to persist.

Yet these systems endure not only because of those who exploit them, but because of the collective willingness to look away.  As long as society continues to fund, celebrate, and unquestioningly trust the institutions and figures who benefit from the status quo, little to nothing will ever change.  Evil does not thrive simply because it is powerful; it thrives because good people convince themselves it is safer not to see it.  It’s so easy to play the poor put upon ostrich and bury one’s head in the sand.  The refusal to confront uncomfortable truths becomes, in effect, a form of approval and permission.

Cognitive dissonance is real, but far more often, it’s more of the slow erosion caused by apathy, constant confusion, and the relentless flood of information, outrage, and accusation.  When every voice demands attention and every headline contradicts the last, people slip into a kind of mental fog — not because they’re incapable of thinking, but because they’re exhausted by the effort and they would rather take the easy way.  And in that dazed state, many retreat to what feels familiar.  They worship their idols.  They cling to the idols that reflect their preferred illusions, the figures who reinforce their false beliefs and offer the comfort of never having to question anything at all.

The world is very messed up.

 

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Money and the Shape of Life.

Lately I’ve been returning to and thinking about topics I hadn’t examined in a while, and one of them is money, how it shaped my choices, how it ordered my days, and how quietly it became a measure of my worth without my ever intending it.

There was a long stretch when money and job position sat at the center of my work life.  I was always looking toward the next promotion, the next pay step increase, the bonus, the next annual bump in my grade level, the next cost‑of‑living increase.  Each milestone felt like progress, like proof that I was moving forward and being successful (whatever that was).  And overtime?  I never turned it down.  It was money in my pocket, yes, but it was also work experience to add another line on the résumé, another rung on the ladder of upward mobility in middle management.

And then came the question of retirement.  The more I earned and the higher I climbed, the more secure my future seemed.  I’ve always belonged to the “Waste Not, Want Not” tribe, careful, frugal, planning.  I was planning my retirement since my first full-time job after graduating from school.  It felt responsible to think about the long game, to build a cushion, to prepare for the day when work would no longer be on my daily schedule.

By most measures, I did well in the career jungle.  I worked hard, advanced steadily, and positioned myself for a sensible retirement.  But to what end, really?  Some of what I gained came at the cost of things I didn’t even realize I was losing.  I missed moments that could have enriched my life in ways no paycheck ever could.  My eyes were fixed on the horizon with an early retirement, a new chapter, a better future, while the present quietly slipped by.

Money is necessary, of course, since it keeps the lights on and the pantry stocked.  But it was never meant to be the focus; it sort of turned out that way without me paying close attention.  You see, when it becomes the center, even subtly, it distorts the way we see our days and the way we measure our worth.  Looking back, I can see how easily the pursuit of “enough” becomes the pursuit of “more, more, more!” and how quietly that pursuit can crowd out the very things that make a life well lived.

Would a very fat bank account make my life easier?  I’m sure it would, but to what extent?  Yet in the reality of life, I have just what I need to live.  Much more, and it would be living an unnecessarily extravagant and artificial life.

In the end, money can support a life and our Earthly needs, but it cannot give one satisfactory meaning.  What endures is the virtue we cultivate, the charity we extend, the relationships we tend, and the gratitude we carry for the gifts already placed in our hands.  When we let money take up more space than it deserves, the spiritual cost is subtle but real: our attention drifts, our desires narrow, and our hearts grow less free.  But when we return to gratitude and right order, we remember that a well‑lived life is measured not by how much money we have in the bank, but by what we become.

When we allow money to become our quiet master, the emotional cost is real: our hearts grow divided, we become conceited, our freedom narrows, and we begin to measure ourselves by standards that have nothing to do with building positive relationships or redemption.  Yet when we push away secularism and return to true gratitude, humility, and order, we remember that a life well lived is judged not by earnings or advancement, but by a fidelity to what matters for all of eternity.

 

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The Age of Adonis (Part 1)

Part 1 of 3:  Reflections on Vanity, Virtue, and the Modern Parade

He was the sort of man who made a living preaching The Word while somehow managing to sidestep most of its demands.  You could see it in the way he carried himself; earnest on the surface, but with a hollowness underneath, like a sermon missing its last page.

When I first met him, he was almost aggressively unremarkable: small, soft around the middle, a crew cut that looked like it had been administered by someone in a hurry, and some type of cologne that would gag a maggot.  He told me he had left the Church and was now preaching at a non‑denominational fellowship down the road.  He quoted Scripture with the enthusiasm of someone who had just discovered the footnotes and wanted everyone to know and be impressed.  Truthfully, it felt less like devotion and more like a performance of mental gymnastics meant to impress.  They didn’t.

In our brief conversations, he mentioned he was a former drug user, now clean, and that he was “still learning” and had “a long way to go” in understanding The Word.  That part, at least, I believed.

But then something shifted.

Slowly, his upper body began to expand.  It was first subtly, then alarmingly.  I would see him at the neighborhood gym, or returning from it, sweat pouring off him in rivulets that perfumed the condominium hallways with a scent that could only be described as fusty.  Other days, I’d spot him leaving Atomic Health Club in town, towels slung over his shoulder, his wet T‑shirt clinging to him like a second skin.  He would leap into his sports car with the flourish of a man starring in his own music video and drive off like a bolt out of the blue.

By summer, the transformation seemed complete.  One afternoon, he and his family walked down the hallway on their way to the swimming pool. “Walked” is generous—he lumbered, unable to lower his arms fully because his torso had grown to mythic proportions.  He wore only baggy shorts (I cannot call them trunks), his thick thighs rubbing together and his calves looking like chicken legs.  It looked like it hurt him to move his legs, and for that moment I felt sorry for him.  His pre‑tween daughter wore a bikini so revealing it made me blink twice in embarrassment.  His wife and son, ironically, were dressed modestly befitting a church picnic.

His upper body had become enormous, his thighs still pronounced, his calves still comically thin.  He reminded me of a Greek statue carved by an artist who ran out of marble halfway through.  It was unsettling, the kind of physique that makes you instinctively step aside in case it topples or explodes.

He strutted through the building with the air of a man fishing for admiration, or perhaps for something more.  Someone once told me that people who leave one addiction often find another to replace the high.  Maybe this was that; maybe it wasn’t.  I’m not his confessor; I can only pray for him.

What I do know is this: the greater his muscles grew, the quieter his preaching rang.  There was a disconnect between the man he proclaimed himself to be and the man he was becoming, between the humility of the Gospel and the vanity of the mirror.

And perhaps that is the real caution of the Age of Adonis: when the body becomes the altar, the soul is left without a place to kneel and worship the one true God.

Part 2 will be published on April 16, 2026.

 

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