Into the Woods: Roan Mountain

Nothing dredges up memory as quickly and thoroughly as smell. A subtle scent unleashes a flash of thoughts, feelings, and experience from various points in our lives. This connection is well known to literature, and brain science seems to point to this being a design feature. The parts of the brain that process smell (the olfactory bulb) are in close proximity to those responsible for emotional memory (the amygdala and the rest of the limbic system). It’s supposed to be this way.

For me, one of the most powerful of these “smell markers” is the peculiar perfume of the Southern Appalachian spruce-fir forest. Part Christmas tree, part mushroom, part skunk, part grass, and all wrapped in a lightly chilled cloud. If you’ve sniffed it, you know what I mean. If not, there is really nothing else like it. Part of the charm is its relative rarity…there are only a handful of spots in North Carolina, Tennessee, and Virginia that have all the right ingredients.

These spruce-fir pockets are islands in the sky, little corners of Canadian climate poking up above the rest of the subtropical South. Their altitude (generally north of 5,000′ above sea level) and isolation makes access difficult, helping with preservation. Of course, that same uniqueness has always fed visitor’s curiosity, and many such outposts have vehicle access (if you can stomach the curves) nearly to the summit—Cligman’s Dome, Mount Mitchell, Grandfather Mountain, Black Balsam Knob, Whitetop, and Roan Mountain, among others.

Roan, a long massif straddling the N.C./Tenn. line was one of the first to attract tourists, with the long-since burned down Cloudland Hotel bringing a select clientele to the mountain “for their health” when the Great Smoky Mountains National Park was barely a gleam in Horace Kephart‘s eye. Among hikers, Roan is known more for it’s expansive balds and their 360° vistas than its forests, and this interplay of two such uncommon ecosystems may account for its early and continued popularity.

Today, the mountain’s long, green backbone is well protected by Cherokee (in Tenn.) and Pisgah (in N.C.) National Forests. The Appalachian Trail traverses the ridgeline from West to East, and the shelter at Roan High Knob (6,285’) is the highest spot to sleep anywhere on the trail. To further add to its allure, the western end contains a “heath bald” so thick with catawba rhododendrons that it is marketed by the forest service as a garden. This section is even handicap-accessible, with gently sloping paved trails weaving through thickets of wind-pruned shrubs. In mid-June, when these fully bloom, the effect is nothing short of magical.IMG_6620

To return to nostalgia, I lived for many years (and my family still does) in Watauga County, North Carolina, and Roan was always one of my favorite spots for a day hike. I’ve seen bathed in artist’s-palette sunsets, in hailstorms, buried under feet of snow, and wrapped in fog so thick you can barely see where to put your next footstep. It never disappoints. If there is a beau ideal of Appalachian wildness, this is it.

It’s been several years since I last visited, and I wanted to bring my daughters to share in my love for the place. We spent last week at my family’s house, and were able to pay our respects to the mountain (N.B. – Tempting one’s children with a trip to the state park pool at the bottom of the TN side is a great hiking incentive). Hoping to catch the rhodie bloom, we opted to park at the gardens area. Though things peaked early this year, we were still rewarded with mounds of magenta flowers. Plenty of other plants were likewise in bloom: purple-flowered raspberry, hawkweed, bluets, gray’s lily, and more.

From the gardens (which, for those keeping track of family-friendly hikes, are seasonally equipped with restrooms and running water), we took a 3-mile round trip walk along the Cloudland Trail to Roan High Bluff on the far west of the massif. This is an easy walk, unless you’re not used to the altitude (laugh it up, Coloradans. Some of us live at only 700′!), and mostly forested. Mountains have a way of creating their own weather, so the bright green moss and plentiful mud we encountered are typical. The viewing platform at the end of the trail is well worth the trek. Once back at the gardens, we sealed the deal with a fine picnic.

As every parent will attest, there is a special joy attached to seeing your offspring revel in one of your own childhood haunts, sharing in your story in a new and deeper way. I hope this is one in a long line of visits that lets this incredible place sink deep into their souls.

If you’re ever in the area (the peak is about an hour’s drive from either Boone, N.C., or Johnson City, Tenn., and just shy of 2 hours from Asheville), make sure to let the Roan work its magic on you as well. Just don’t all show up at once, OK?

Into the Woods: Jacks River Falls

As the spring hiking season winds down (and the temperature winds up), I was fortunate enough to get one last good trek in. This happened to combine three of my favorite types of hike: 1) remote (i.e. uncrowded), 2) new turf for me, and 3) solo. This was as much of a prayer walk as a recreational hike; the quiet of the forest is rejuvenating on many levels.

This time, I went back to the best local hard-to-access place: Cohutta Wilderness in Chattahoochee National Forest. Most of the good trailheads in Cohutta are 50 miles or so east of Chattanooga, about an hour-and-a-half of drive time (It takes about 45 minutes to go the first 40 miles and about 45 minutes to go the last 10). The forest service roads leading into the Cohutta area are typically narrow, rutted, and hard on cars. Even so, I’m almost always able to get where I’m trying to get in my trusty Nissan.

Having heard for years about the clear and beautiful Jacks River, a tributary of the Connasauga River that flows nearly its entire course within Cohutta, but never having explored it, I decided to make for Jacks River Falls in the northwestern corner of the wilderness. It’s a 9-mile round trip (4.5 in, then retracing your steps), so perfect for a day trip.IMG_6308

After the expected long and bumpy ride to the Beech Bottom Trailhead, I hit the trail about 9:30 a.m. in thick fog and drizzle (after heavy rains the night before). The first mile or so of the trail was actually less steep and in better repair than the road, and the overall elevation change over the course of the trail is very minimal.

The wilderness status of the area quickly becomes apparent when you start coming to downed trees across the trail. Whereas in state and National Parks and more travelled areas of National Forests, trail debris is largely kept at bay by staff and volunteers funded through usage fees, the “back-to-nature” management of wilderness areas keeps trail maintenance to a minimum. Through those 4.5 miles, I must have passed over, under, or through no less than 40 downed trees (really 80, considering it was a there-and-back hike), most appearing to have fallen very recently. It has been a very wet spring in the area (with 20+ inches of rain since March 1), and soggy soil makes for easy uprooting in a good wind. There were a few creek fords as well, but none so deep or wide that I couldn’t navigate them without getting my socks wet. Continue reading

A Modest Proposal: The Pro-Life Movement in an Age of Realignment

With many around the world still trying to figure out the ropes in the new political realm, one statistic keeps coming back to the surface: 81% of white evangelicals who voted in the 2016 presidential election voted for Donald Trump. The reasons for this will keep being teased out (Clinton-fatigue/phobia? Overall decline in religiosity? Fear of diminishing religious freedom?).

Part of the explanation, though, has to include the collapse of the standard narrative that abortion policy is the driving force behind the “evangelical” (to the extent that such a demographic exists) political machine, with only 14% of such voters listing abortion or Supreme Court nominees as the most important factor in their choice.

For many Christians desiring to live out the Gospel (which historically has to include protecting and providing for the unborn), the 2016 election left us with no place to turn, and strengthened the sense that the Republican Party never intended to seek justice in the area of abortion. The fervor with which many of our professed fellow believers supported Republicans likewise appears to have less to do with moral imperatives than tribal loyalty.

Meanwhile, a large share of the general populace still view abortion as morally wrong, and less than 1/3 want it to be legal in any and all circumstances. Of course, abortion is not a stand-alone issue, with poverty, racial bias, social isolation, individualism, and a host of other factors lurking behind every tragic decision to end a life. The Church has a lot of groundwork to lay for the long haul of building a serious and generous pro-life culture, and the ultimate need is spiritual in nature, beyond the reach of argument and policy. Even so, there seems to be a path toward at least a modest consensus toward refusal to continue offering our children on the altar of the sexual revolution.

With that in mind, let me put forth a not-yet-fully-formed proposal.

I can’t find a good formulation of polling data on the subject, but it seems to me that the Republican Party have decided that relatively unregulated business is the primary thing worth preserving. My guess is that this view and its implications for daily life don’t really sit well with most Americans. Of course economic stability is important, but the essence of conservatism is that there are things worth valuing that can’t be so easily monetized.

The Democrats, coming off the heels of a stridently pro-abortion administration, are doubling down on that particular point of policy. DNC-backed candidates are expected to be in lockstep with the Planned Parenthood/NARAL crowd, pushing the minority view of extreme abortion-on-demand. If there was any doubt about the party’s direction, DNC chair Tom Perez recently slammed the door on dissent rather loudly.

So far, so little hope. Let us not forget, though, that among the fractures in our social fabric that the Trump phenomenon has revealed is a strong shift away from the standard left-right understanding of politics. The same is true across much of the developed world (Brexit, Macron v. LePen, and other election dynamics throughout Europe). The political status quo has been destabilized, and the opportunity for significant and lasting realignment is at hand.

Put another way, the false binary inherent in electoral choices (particularly in the U.S.) leads to nonsensical pairing of ideas. Why, for instance, do we require the tax code to favor either wealth and business or individuals and families? Why does seeking to preserve life in the womb require a willingness to support taking it from others by endless war and police brutality? Why does a desire to care for God’s creation have to be lumped in with abortion bloodlust? Lacking logical consistency and, now, ideological support, such false choices are now free do die.

If, then, a majority of Americans have either a moral conviction against or grave misgivings about abortion (or at least its prevalence), why couldn’t the mushy pro-choice consensus erode into a more firmly pro-life consensus with abortion considered independently of its false-pair tagalongs?

From another perspective, the cornerstone of the radical pro-abortion wing of the Democrats is the has long been preserving a woman’s right to maintain her own economic and personal destiny. Would not those holding that viewpoint have a lot more in common with a Republican Party decoupled from any semblance of social conservatism and wholly devoted to the pursuit of self-actualization and profit?

Lo and behold, this week there are rumblings from op-ed pages of no less liberal stalwarts than the New York Times (from a pro-life perspective) and Los Angeles Times (from a Democratic Party perspective) essentially arguing for just that. Such subversion of party orthodoxies, may seem like little more than ploys to capitalize on our political moment to build a more lasting majority for one party or the other, but these are fairly nuanced arguments that suggest a willingness to deal—to allow a moral question to stand aside from purely political trappings.

I’ve kicked around the idea with friends of writing a “Gospel Federalist” arguing for a more holistic Christian vision of politics. A revolution against broken binaries and tribal temptations seems like a winning strategy in the present moment. With the momentum picking up around groups like the & Campaign, it seems like we aren’t alone.

So this is my humble suggestion for those much more politically inclined and tactically shrewd than myself: take a moment to read the lay of the land and take some bold, creative steps. The ground is shifting, so don’t let allegiance to our old land hold us back. The time may be coming for the politically homeless to set out for a new country we know not yet.

Photo: The White House, Washington, D.C., May 2016.

But He Died!: The Cross and God’s Sovereignty

Originally published in Disciple Magazine, April 25, 2011.

My dad has often said that the older he got, the more convinced he was of God’s absolute sovereignty and the less sure he was of his own free choice in the developments of his life and faith. A younger me was less inclined to see things that way–something about our human nature always chafes against any notion that we aren’t in control of our daily lives—but now I couldn’t agree more.

We are born into this world thinking ourselves the masters of our domain, seeking every opportunity to manipulate our situation to our advantage. Paradoxically, we learn to expect that our demands will be met whenever we make them precisely because we are utterly helpless. A parent doesn’t meet the needs of a child because the child’s cries obligate action; rather they do it out of love and concern for their child. A parent, not their child, creates and sustains the proper environment necessary for growth. From this, we grow up predisposed to believe that our parents exist to serve us, and we drag that image into our understanding of God.

Immature prayer often sounds like a more polished and polite version of a young child’s begging: “Lord, please give me (insert desire here);” “Lord, please take away (insert bad situation, illness, or difficulty here).” Is there anything wrong with that? Certainly not, as we are exhorted to ask God for His good gifts—even self-centered prayer acknowledges God as the source of the blessing. When the content of all our prayers is centered on such supplication, however, we are clearly missing something. A God powerful enough to give us these blessings and good enough to answer when we ask is deserving of so much more in our relationship to Him. Just as we (hopefully) grow to see our parents as so much more than providers, we should mature in our understanding of God.

Theologically, this teases itself out in debates about the nature of salvation, righteousness, and responsibility. Who is the actor when we pass from death to life? How can we do right and cease from sin? Why do bad things happen in the world if God could stop them? Most of us, at least at some point, struggle with the interplay between personal autonomy and God’s absolute authority. The Scriptures, which reveal both God’s eternal power and the drama of human choice, give precious little on which to build a sound case for the unilateral triumph of either position.

To put it too simplistically, we can look at it this way. Those who see God’s authority rigidly, to the point of not allowing man responsibility for anything, view God’s sovereignty correctly—He is either sovereign over all or not at all—but they impute to Him man’s motives and attitudes in the application of that authority in such a way that misses the vastness of His love and mercy. Those who see man’s autonomy rigidly, to the point of diminishing God’s power, correctly see that we are responsible for our choices, but they impute God-like motives to us that undercut the depth, darkness, and totality of our sinfulness.

I’ve known people who grew into belief in God’s sovereignty and then have had that confidence shattered by personal experiences or simply an overwhelming awareness of the trauma of life in a fallen world. When we witness a horrific crime or natural disaster, we can’t help but wonder how and why God would allow such things. To some, the assurance that “God is in control” is no comfort and seems a hollow brush-off of visceral suffering.

God is in control, though, just as He was in control the day His beloved, holy, innocent Son, Jesus Christ, was brutally beaten and crucified in Jerusalem. The cross of Christ (vís-a-vís God’s sovereignty) is not simply a lesson in how God’s plan through what appears to be abject evil is in reality an unimaginable good (a la Gen. 50:20), though it is the ultimate example of that. The crossEcce Homo is not just a lesson in the ways in which God’s plan is beyond our understanding, though it is that too. Though a display of His grace and power and authority to erase our sins, it is still more. Perhaps the way the cross most boldly proclaims God’s sovereignty is through showcasing His willingness to suffer.

Christ was God, the Word made flesh (John 1:14), not another created being. Christ, “who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself…humbled Himself by becoming obedient to the point of death…” (Phil. 2:6-8). He came from a position of equality with God and yet became a man, “so that He might become a merciful and faithful high priest in things pertaining to God to make propitiation for the sins of the people” (Heb. 2:17). He came down to know the full measure of temptation (Heb. 4:15), pain, and separation from the Father: “In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. Although He was a Son, He learned obedience from the things which He suffered” (Heb. 5:7-8).

The suffering which culminated at the cross included 33 years of life in this broken place. Christ lived with the poor sanitation, poor health, and poor food and water quality common to all in the first century world. He lived through three decades of human strife, quarrelling, brutality, political tension, sickness, sorrow, and death. Even more than that, He was born into poverty, a member of an oppressed people group, living in a town and region of low reputation as far from the power centers of the Roman world as one could get. He was probably maligned all His life by those who knew that His birthday and Joseph & Mary’s wedding day didn’t add up. He was probably envied and maneuvered against by His siblings and neighbors. Perhaps His carpentry shop was robbed or vandalized. In his years among us, He took into Himself the fullness of human misery so as to be unassailable in His compassion for us.

When Satan tempts us to believe that God is somehow out of touch or incapacitated by the scope of natural and moral evil in the world, we have to cling to the cross. When he tells us that God could not know our pain, could not feel our inner turmoil, and is not interested in the details of life in this world, we have to throw the battered, bloody body of Jesus in his face and shout, “But He died!”

When we are tempted to doubt God’s goodness and compassion, when we read of divinely-ordered genocide (as in 1 Sam. 15) in the same book as we discover His everlasting lovingkindness (and are told to see this as a contradiction that undermines our faith) we have to fall on the cross. The justice and love of God are both predicated on the finished work of Christ: He knows “everyone whose name has…been written from the foundation of the world in the book of life of the Lamb who has been slain” (Rev. 13:8). Everything about our understanding of and relationship with God has to hold up under the power of the cross; otherwise, it is incomplete and is “no gospel at all” (Gal. 1:7).

The longer I follow Christ, the more I embrace my dad’s statement. The driving factor in this shift hasn’t been so much that I’ve learned more about God’s sovereignty from growing in His Word (though I have), but that I am daily confronted with the magnitude of my sin and the ways mine and others’ sins are reflected in the systems of the world. The more I recognize my own rottenness, the more I recognize that any standing I have before God is His doing alone. The less sound my case seems in the face of God’s holy justice, the more His love breaks through in all its glory. If I thought I deserved even a snippet of it, it would be cheapened to me beyond recognition. I’ve got no right whatsoever to live with God, but He died!

Charles Wesley’s words ring true: “And can it be, that I should gain an interest in my Savior’s blood? Died He for me, who caused His pain, for me, who Him to death pursued? Amazing love, how can it be, that Thou, my God, shouldst die for me?”  Amen.

Photo: Ecce Homo by Antonio Ciseri, Public Domain.