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Is “unplugging” necessary to enjoy nature?

I went camping with my family over the weekend. We’re old school campers. We actually use tents (though we do have good air mattresses), we generally don’t take showers (unless we’re camping for more than a couple of days), and we don’t use (almost) any technology while camping. (I had to say “almost” in that sentence because someone handed me my phone, which I had intentionally placed somewhere I wouldn’t see it, and I was briefly sucked into the email vortex.) So, that means no portable DVD players, no laptops, no gaming devices, etc.  

The campground that we were at has free wifi and plenty of full hookups for RVs and trailers. So, I noticed quite a few people relaxing around the campground watching a movie, working on a laptop, or using a smartphone. I’m sure they also played at the beach, hiked in the woods, went for a bike ride, roasted marshmallows, and did all the other things you generally do when you go camping. They just plugged in when they got back to the campground.

So, I’m wondering, was there a fundamental difference between their experience and mine (beyond the fact that they probably have fewer emails to answer on a Monday morning than I do)? I find that I need to unplug in situations like that if I am going to be truly “present.” Technology affords me the amazing ability to be present in multiple places at once. But, to me that is a drawback if my goal is to be fully present in any one place. I also find that the distraction of technology makes it more difficult for me just to sit and enjoy nature. (Granted, even without technology that can be very difficult in a campground full of energetic children and obnoxious adults.) So, a technology fast has always been an important part of my camping experience.

As I reflect on this a bit more, though, I’m struck by the fact that I do not go on a similar “book fast.” I can’t even conceive of going camping without taking several books. So, while others are plugged in online, I’m plugged into a book. Is there a difference? Am I any more fully present in this natural environment that the techno-camper?

What do you think? If you like to go camping, do you “unplug” when you go? Why or why not? And, do you think there’s a difference between being plugged into a book vs. being plugged into a device when camping?

Remembering Cyril of Alexandria and the Twelve Anathemas

Cyril of Alexandria died on June 27, 444. Although his reputation has not survived entirely unscathed over the years, he is still widely regarded as one of the most important and influential theologians of the early church, and a staunch opponent of Nestorian christologies in any form. Here are the Twelve Anathemas that Cyril leveled against Nestorius and his supporters, arguing that the personal unity of Christ in the incarnation is of vital importance for Christian theology.

  1. If anyone does not confess the Emmanuel to be truly God, and hence the holy virgin to be Mother of God (for she gave birth in the flesh to the Word of God made flesh), let him be anathema.
  2. If anyone does not confess that the Word of God the Father was hypostatically united to the flesh so as to be One Christ with his own flesh, that is the same one at once God and man, let him be anathema.
  3. If anyone divides the hypostases of the One Christ after the union, connecting them only by a conjunction in terms of honour or dignity or sovereignty, and not rather by a combination in terms of natural union, let him be anathema.
  4. If anyone interprets the sayings in the Gospels and apostolic writings, or the things said about Christ by the saints, or the things he says about himself, as referring to two prosopa or hypostases, attributing some of them to a man conceived of as separate from the Word of God, and attributing others (as divine) exclusively to the Word of God the Father, let him be anathema.
  5. If anyone should dare to say that Christ was a God-bearing man and not rather that he is truly God as the one natural Son, since the Word became flesh and ‘shared in flesh and blood just like us’ (Heb.2.14), let him be anathema.
  6. If anyone says that the Word of God the Father is the God or Lord of Christ, and does not rather confess the same one is at once God and man, since according to the scriptures the Word has become flesh, let him be anathema.
  7. If anyone says that Jesus as a man was activated by the Word of God and invested with the glory of the Only Begotten, as being someone different to him, let him be anathema.
  8. If anyone should dare to say that the assumed man ought to be worshipped along with God the Word and co-glorified and called ‘God’ as if he were one alongside another (for the continual addition of the phrase ‘along with’ demands this interpretation) and does not rather worship the Emmanuel with a single veneration and render him a single doxology since the Word became flesh, let him be anathema.
  9. If anyone says that the One Lord Jesus Christ was glorified by the Spirit, using the power that came through him as if it were foreign to himself, and receiving from him the power to work against unclean spirits and to accomplish divine signs for men, and does not rather say that the Spirit is his very own, through whom he also worked the divine signs, let him be anathema.
  10. The divine scripture says that Christ became ‘the high priest and apostle of our confession’ (Heb.3.1) and ‘offered himself for our sake as a fragrant sacrifice to God the Father’ (Eph.5.2). So if anyone says that it was not the very Word of God who became our high priest and apostle when he became flesh and man as we are, but it was someone different to him, a separate man born of a woman; or if anyone says that he made the offering also for himself and not rather for us alone (for he who knew no sin had no need of offerings), let him be anathema.
  11. If anyone does not confess that the Lord’s flesh is life-giving and the very-own flesh of the Word of God the Father, but says that it is the flesh of someone else, different to him, and joined to him in terms of dignity, or indeed only having a divine indwelling, rather than being life-giving, as we have said, because it has become the personal flesh of the Word who has the power to bring all things to life, let him be anathema.
  12. If anyone does not confess that the Word of God suffered in the flesh, was crucified in the flesh, and tasted death in the flesh, becoming the first-born from the dead, although as God he is life and life-giving, let him be anathema.