What is the Primary Purpose of Literary Criticism?

What is the primary purpose of literary criticism? Interestingly, in the Book of Judges, “judging” (Ś©ÖŸŚ€ÖŸŚ˜ (shafat) is not courtroom work. It’s all about saving and delivering. For example, David exclaims in Psalm 26:1: “Judge me, O LORD; for I have walked in mine integrity.”

Obviously, David wasn’t asking God to judge him as if on trial. He is asking God to deliver him from danger. The English word judge comes from the Latin iĆ«dex, from iĆ«s (right, justice) + dÄ«cere (to speak). A judge is literally “one who speaks rightly”—one who declares the truth of a thing.

But what does it mean to speak rightly about something? For example, before Bilbo had finished composing his poem about EĂ€rendil, Elrond told him they would all get together and “judge” it before their merrymaking.

“Elrond laughed. ‘He [Dunadan] shall be found,’ he said. ‘Then you two shall go into a corner and finish your task, and we will hear it and judge it before we end our merrymaking.”

Does Elrond mean they will gather as a panel to determine whether the poem is “good”? Hardly. That is not what happens. They gather in the Hall of Fire, where Bilbo recites the poem. It has such a profound effect on the listeners that some of them seem transported to another realm, as if under a spell.

When Bilbo finishes, the elves burst into warm applause. One elf says:

‘Now we had better have it again,’ said an Elf. Bilbo got up and bowed. ‘I am flattered, Lindir,’ he said. ‘But it would be too tiring to repeat it all.’

Clearly, this is not “judgment” in the modern sense of criticism. In Tolkien’s usage, to judge means to discern what is good, not to search for flaws.

The modern meaning of “judge” has drifted far from its roots. And the same is true of the word criticize. Today it means “to find fault.” Yet its origin tells a different story.

The word “criticize” comes from the Greek ÎșÏÎŻÎœÏ‰ (krĂ­nƍ) — to separate, distinguish, discern. In ancient times, “to criticize” meant to penetrate the surface of a thing and see it for what it truly is — to recognize and celebrate its value. True literary criticism is never about criticizing; it’s about loving.

Ironically, the discerning aspect of criticism has been lost. But a true judge is a connoisseur — one who appreciates. A true judge is a lover. To “speak aright” is to discern what is good in this and that — and to celebrate it. Only a lover has the right to judge, because only a lover can truly discern.

When criticism is separated from discernment, it never improves or transforms anyone. A desire to improve awakens only in a heart that feels appreciated. If we look only for what is wrong, nothing changes. If we look for what is right, we become true judges — we speak aright.

Was Bilbo’s poem impeccable? Not at all. He admits it himself when he explains that Aragorn insisted on adding a line about the green stone:

“He seemed to think it important. I don’t know why. Otherwise he obviously thought the whole thing rather above my head, and he said that if I had the cheek to make verses about EĂ€rendil in the house of Elrond, it was my affair. I suppose he was right.”

True criticism is never about pointing out flaws. True criticism is the love of what has been discernedOnly what is loved can ever be improved.

What is True Literacy?

What is true literacy? For the ancients, writing was never something abstract; it was always tangible — engraved in living matter like bark, wood, clay, or stone.

They saw writings in the very phenomena of the world. The idea of using letters to record thought arose from observing the writings already “engraved” in creation. All things are letters — messages inscribed by the divine hand. They contain invisible script.

Interestingly, the word book is etymologically rooted in the Proto-Germanic bƍk, which in turn derives from the Proto-Indo-European bhāg(Ăł) or bhƍg, which means beech tree.

In essence, a book is a tree. Why such an association? Is it because the first writing tablets in Europe were made from thin slices of beechwood? Or it is because the ancients intuited a spiritual kinship between the book and the tree?

When you see a message etched into matter, you begin to associate the matter with the message — the visible with the invisible, the word with the wood that bears it.

The entire concept of literacy was born from reading the “letters” written upon every part of the universe. You see divine letters in a beech tree, and the letters become the beech tree.

The Russian word for beech tree (буĐș) sounds like the English “book.” The etymology of this word is, surprisingly, similar to the English book.

Moreover, the Russian word for letter â€” Đ±ŃƒĐșĐČа â€” is etymologically related to Đ±ŃƒĐș, the beech tree. Letters, writings, and books are all trees. And books, like trees, have leaves — leaves that tell our story.

In Tolkien’s Leaf by Niggle, Niggle the painter spent his life working on a single leaf. That leaf was the story of his life; it embodied his life. Little did he know that somewhere there was a Tree — and his leaf was part of it. The story of his life literally rustled in the leaves of an invisible Tree. One day, beyond death, Niggle finally saw it — his Tree.

While he worked on his leaf — his story — that story was quietly becoming a Tree. Every brushstroke, every hesitation, every inspiration was mysteriously linked to the leaves of his own Tree — the Book of His Life. We all have such Trees — our stories whispering in the unseen forest of heaven. Whether written in a book or not, the leaves of our lives already rustle on an invisible Tree that we shall one day behold.

To live in the world means to walk upon letters. Letters are everywhere, whether we notice them or not. Every stone bears its Ten Commandments — whether we can read them or not. Every beech tree is etched with the message of the Ultimate Mystery. It cries: “Under me!”

In The Silver Chair, Jill and Eustace came to a wall of rock where, cut in great letters, were the words UNDER ME. It was a sign — a message of Aslan clad in stone — calling them, as every letter of the world still calls us, to look beneath the surface and find that which lives under the visible.

As the Apostle Paul said to the Corinthians:

“You yourselves are our letter, written on our hearts, known and read by everyone.” — 2 Corinthians 3:2-3

We are letters. We are walking books — and walking trees. We embody a message. We are beech trees etched with divine inscriptions. Our leaves tell a story — our story. Our stories wave and rustle in the wind of the Spirit, who keeps writing His tale upon us.

When we look into one another’s eyes, we are reading — and being read. People are books, and books are trees. In every gaze, we hear the whispering leaves of the Book of Life.

Scripture and Nature are not two separate revelations; they are one. Nature is Scripture written in living matter. Just look underneath â€” and you will see a book of divine letters unfolding before our eyes, where every tree, every face, every breath becomes divine Speech.

He looked up and said, “I see people; they look like trees walking around.” — Mark 8:24

What is the Spiritual Significance of Food?

What is the spiritual significance of food? Physical food is but a shadow. It points — to the real food. Eggs, bread, meat, butter, sauerkraut, turkey, apple pie, wine, and chicken curry are a foretaste of spiritual nourishment. That’s why in so many cultures, taking food has become a sacred ritual.

Tea ceremonies, birthday meals, feasts, festivals — people have always sensed that unless you eat spiritually WHILE you eat physically, you do not really eat. You may feel full, but you remain famished. To eat only physical food is idolatry — separating the image from the reality it foreshadows.

What does it foreshadow?

It foreshadows spiritual food hidden behind every physical phenomenon. Everything — not just food — can become spiritual nourishment if we glimpse the reality behind appearances. Anything in the physical realm can nourish us spiritually.

For example, when you are deeply engaged in something meaningful — like creating, playing, or helping someone — you rarely feel hunger even if you haven’t eaten. Why? What is your “food” when there is no food? Real nourishment is concealed behind EVERYTHING in the physical realm if we only penetrate the phenomena with our spiritual vision.

Curiously, the Greek word for idolÎ”áŒŽÎŽÏ‰Î»ÎżÎœ (eidƍlon), meaning image, likeness, apparition, or phantom, comes from Î”áŒ¶ÎŽÎżÏ‚ (eidos), meaning form, shape, appearance, or idea â€” the same root Plato used when speaking of Forms or Ideas, the invisible essences of things.

Eidos — Idea — is derived from the root verb ΔጎΎω (eidƍ), “to see.” Literally, eidƍlon means “a visible form.” An idol is anything visible we refuse to see through — to perceive the Idea, the invisible essence behind phenomena. When our vision is arrested at the level of the “visible form,” it is anti-vision. We are blind.

We never truly see unless we see through. Unless we eidƍ (see) the Eidos (Idea) behind the formwe perceive only the eidƍlon, the idol, an empty image. But when we eidƍ (see) the Eidos (Idea) behind the visible formwe truly see. Eidƍlon becomes an icon. Idols can be redeemed if we see through them.

To see an Idea is to get nourished — with food from above. That’s why Jesus said to his disciples after they brought Him bread:

“I have food to eat that you don’t know about.” — John 4:32

He had just talked to the woman at the well and saw through what was really happening in the spiritual realm AS THEY TALKED. That’s why he didn’t feel hungry. The disciples thought someone had brought Him food, but He had just feasted on the heavenly banquet.

Every time we glimpse Meaning and engage with it, we get nourished. We are not hungry. We have food others don’t know about. We are fed from above. We are not trapped by shapes and apparitions, nor deceived by phantoms. We pursue Eidos â€” Idea â€” and participate in the Feast that is unfolding even now.

The Feast is unfolding this very minute. No one is excluded. If we have eyes to see and ears to hear, we are in. As Viktor Frankl poignantly said,

“People have enough to live by but nothing to live for; they have the means but no meaning.”

What is the Purpose of Education?

What is the purpose of education? In the parable of the eagle and the hen, a farmer found an abandoned eagle’s egg on the ground. He carefully picked it up and placed it in the nest of one of his hens.

The egg hatched along with the hen’s own chicks. The eagle chick grew up among the chickens and learned to scratch the ground for worms, cluck, and flutter his wings just enough to jump a few feet off the ground. It fully believed itself to be a chicken.

Years passed. The hen, a good parent and a patient teacher, often noticed that this “ugly chick” would, every now and then, pause in the middle of scratching the ground and suddenly gaze up in the sky as if waiting for something.

“What are you doing?” she would say. “You’re big and need twice as much food as any of the other chicks.”

One day, the eagle chick looked up and saw a magnificent bird soaring high above the fields. Its wings were wide and strong as it swooped gracefully through the blue abyss.

“What is that?” the eagle asked the hen, his heart skipping a beat.

“That’s the eagle,” she replied. “The king of the birds. It belongs to the sky. We belong to the earth.”

Something snapped in the little eagle’s heart, and a cry of ultimate yearning burst out of his chest. He dashed forward, spread his wings, and took to the sky.

The hen looked up, tears trickling down her cheeks, and said, “I taught him how to scratch for worms, but he was unhappy. Now he has left the earth, and he is happy. Even though I don’t understand why, it makes me happy too.”

According to the Italian pedagogue Franco Nimbrini, a good teacher is the one who knows that a child needs a guide to become himself. A Guide is not a teacher; he doesn’t need to say anything; he must simply appear. A good teacher knows that their job is to wait for the appearance of the Guide and get out of the way. The teacher’s ultimate happiness is to see the child soar.

The teacher doesn’t always understand why the child is so happy, but a good teacher steps out of the way so that the Guide may increase. The Guide may not even know he is being followed; he is simply soaring in his own element. And that is enough — the child deeply senses the connection.

A good teacher or parent knows that without the Guide, the child will never be truly happy on this earth. That is the whole point of education as it should be. The Latin educere, from which we derive the word education, consists of the prefix e- (“out of” or “from”) and the root ducere (“to lead” or “to draw”).

The German word for education — Bildung â€” comes from Bild (“image” or “picture”) and the suffix -ung (“action”). It signifies the act of revealing an image within a person. True education happens only when the Guide appears and draws the image of God out of the child.

A good teacher or parent is waiting for the appearance of the Guide and is overjoyed when he appears. He longs to see the Divine spark igniting in the eyes of the child. He longs to see the miracle of educere â€” the sudden drawing out of the image of God.

True education is our decreasing so that the Guide may increase. False education is our self-increasing that blocks the Guide from appearing. If we see no spark in our children’s eyes, it means no educere is happening. Something is obscuring their vision of the Guide soaring above.

The Power of Brokenness and the Kiss That Makes Us Whole

What is the power of brokenness? According to Dr. John Gottman, extending kisses to six seconds may be a key to improving relationships. He also cites studies showing that people who are kissed regularly can live up to five years longer.

I couldn’t resist the urge to look up the etymology of the word “kiss” when I heard that. Especially because in Russian (my native language), the word for kiss is closely related to the word “wholeness” or “to make whole” (Ń†Đ”Đ»ĐŸĐČать = ĐŽĐ”Đ»Đ°Ń‚ŃŒ Ń†Đ”Đ»Ń‹ĐŒ).

Even though in English there is no obvious connection between “kiss” and “wholeness,” the old English â€œcoss” meant “embrace,” as in greeting. Maybe that’s why a “kiss” was often associated with greeting, as in:

“Greet (or salute) each other with a holy kiss.”

Incidentally, the Greek for “greet” (aspasasthe) used in this verse also meant embrace. But there is another interesting twist to greeting or saluting which has to do with wishing someone health (or hailing). According to the etymological dictionary, “to salute” comes from Latin “salutare,” which means “wish health to.”

The verb â€œsalutare” is derived from the root â€œsol” (Sun), which means “whole, safe, well-kept.” In other words, when we “kiss — salute — embrace” we make the person whole. Hailing is healing.

Healing is a profound mystery. Health has to do with wholeness, and wholeness has to do with being hailed or embraced. When something is broken, we gather the shards into an embrace and breathe new life into it (symbolically by kissing).

By kissing or saluting we return the person to “Sol” (the Sun in Latin) which symbolizes wholeness and safety. Kissing means returning the person to the Sun-wholeness. The Sun makes us whole. The mystery of healing is deep just as the mystery of brokenness.

Our brokenness is not a problem to be fixed but a mystery to be explored. It is something to watch as Jesus said to his disciples in Gethsemane:

“Watch with me.”

What did he want them to observe? He wanted them to participate with him in the mystery of brokenness being turned to wholeness. He who was broken by a kiss of a friend was made whole by the kiss of the Father.

“Righteousness and peace have kissed each other.” Psalm 85.