Skip to main content

The Little-Ease

Outside of the Bible, the best depiction of the natural state of man that I have ever read comes from the French existentialist Albert Camus and his brilliant novel called The Fall.


Through the main character of Jean-Baptiste, Camus explores the effect of guilt on man. “The idea that comes most naturally to man, as if from his very nature,” he writes, “is the idea of his own innocence.” The implication being that every man is guilty, while only seeking to continually convey a state of innocence.


For a while, Jean-Baptiste “succeeds” in his life as most other men–being popular, learned, athletic and handsome. Until he fails to save a drowning girl one late night on the Seine, his life is “bursting with vanity” and “satisfied with nothing.“ Camus writes, “a single sentence will suffice for modern man: he fornicated and read the papers.”


After “the fall” on that late night, Jean-Baptiste is overcome by an irrepressible admission of guilt. In failing to do what he knows he should, his awakened conscience is so flooded with guilt that despair overtakes his entire existence.


The admitting of his guilt is an admission into the little-ease.


The little-ease was a unique torture device that was devised in the Middle Ages. In a cell “not high enough to stand up in, nor yet wide enough to lie down in,” explains Camus, “one had to take on an awkward manner and live on the diagonal; sleep was a collapse, and waking a squatting.” As one’s body would stiffen, “the condemned man learned that he was guilty and that innocence consists in stretching joyously.” Therefore, if the little-ease produced any certain effect on its occupant it was an inescapable and unbearable awareness of guilt.


Sadly, Camus’ Jean-Baptiste only confirms the sentence of guilt in the little-ease while offering no way of escape. Men “merely wish to be pitied and encouraged in the course we had chosen,” and any escape from the little-ease is for him only a temporal distraction from an eternal condition. At the end of the novel his character admits, “I haven’t changed my way of life; I continue to love myself and make use of others.” Only now, his motivation and life’s work is to quench the guilt within, to quiet his screaming conscience, to forget (if only momentarily) that he can neither fully rise nor lie without being aware of his trapped and desperate condition.


Imagine, for yourself, life in the little-ease.


Inescapable…

Uncomfortable…

Horrifying…

Dark…

Isolated…

Quiet…

Frightened…

Painful…

Alone…

Hopelessness…

Insanity…


Death.


Have you ever been to the little-ease?


If so, if you’ve ever really felt the crippling, damning effect of the little-ease and then by some strange miracle, some extraordinary occurrence, some unforeseen moment, the door to your little-ease were opened for you and blinding light shown in, and you were delivered, set free and allowed to “stretch joyously”…just imagine that.


Then why, freed soul, to the little-ease would you ever return?

Comments

Hal Brunson said…
Beautiful, powerful, and heart-touching. Thank you.

Popular posts from this blog

To Atlas: Shrug

Is anyone else who regularly reads this blog troubled by the flippant use of the term “bailout” by our government and media? Perhaps your hackles are raised because of the proposal itself, and the language is of no concern. But politicians and auto-executives carefully chose “bailout” to describe what is being asked of the taxpayer. I don’t mean to pick nits here, but let’s examine this word and see whether it’s applicable. According to the good people at dictionary.com, bailout has the following meanings: – noun 1. the act of parachuting from an aircraft, esp. to escape a crash, fire, etc. 2. an instance of coming to the rescue, esp. financially 3. an alternative, additional choice, or the like, such as, “If the highway is jammed, you have two side roads as bailouts.” – adjective 4. of, pertaining to, or consisting of means for relieving an emergency situation. What strikes me is that the above-listed definitions imply an act of finality. The guy who escapes a plane crash en

God Doesn't Need You

The least understood aspect in the redemptive work of God is also the most important. It is this—the first cause and highest motivation of God’s redemptive work is for His own sake, or more specifically, for the sake of His own holiness. Contrary to the most popular “Christian” mantra of the day— Jesus Loves You and has a wonderful plan for your life , God’s chief concern is not the manifestation of His love towards men; rather, it is His own holiness. But what is holiness? “Holiness is self-affirming purity. In virtue of this attribute of his nature, God eternally wills and maintains his own moral excellence. In this definition are contained three elements: first, purity; secondly, purity willing; thirdly, purity willing itself “ (A.H. Strong). Wholly other is often how holy is described. Dorner writes, “that is holy which, undisturbed from without, is wholly like itself.” Most often we associate “self-affirming purity” to holiness and less often its equally important counterpart

The Modern Way

Rhetoric is a powerful tool. Yea, possibly the strongest, most influential weapon man has in his arsenal. Aristotle defined rhetoric as “The faculty of using all the available means of persuasion in a given message.” Others have offered their definitions as well, ranging from, “The art of communicating effectively,”…”The art of enchanting the soul,”…”Communicative deception,”…and so on. For purposes of this essay, we shall regard rhetoric as being the habitual dilemma of man(sic), in which verbal communication strives for the one goal of persuasion. Let us apply our objective epistemologies and critical wit to the field of rhetoric, more specifically, the rhetoric used by the modern evangelical churches, which I will collectively refer to as “The Modern Way,” out of sheer respect for Martin Luther, and his battles against this sense of “New Thinking,” in Erfurt. The Modern Way uses rhetoric to establish a new look on the Gospel that is neither biblical, nor historical. The s