Time for Change

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And then the demons attacked...

One said: "You're wasting your time. It is going to take too long to work through this text. It is foolhardy to embark on a translation when somebody else might be doing it." Another said: "Whatever you do with this text, it will not be relevant enough. It is certainly not worth spending so much time on. You are not asking a big question, just doing a study of a single text that nobody read(s). Studying this work is not like an analysis of Chaucer. The text is not a part of our larger culture, just an oddity or example." Another said: "Somebody else could do it better. Saiani already has, it’s just in Italian. You probably can't even do it, your Latin isn't good enough to deal with John's technical vocabulary, never mind his poetry." The first one said: "You will never finish. There's no way you are going to make any headway on this project working only two hours a day every other day. Somebody else is certain to fi...
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Draco Layer Four: The Anagogic or Mystical Sense

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Here be dragons. And doves. Human beings long for transcendence. Such longing is, for the world, always out of fashion because, of course, it is not a longing for the world, and the world knows it. We know what the world wants. The world—by which we mean Satan, the Lord of the World—wants above all our obedience, a jewel so precious that he will do anything to get it: lie, steal, murder, bear false witness, pretend to social standing, pretend to insider knowledge to get us to consent to his influence.  “God lied to you. You will not die.” And suddenly we are anxious about having other people dislike us, about losing prestige in our social circles, about other people being more popular or influential or successful, about other people having secret knowledge, about our own influence and fame. “You shall be as gods, knowing good and evil.” And with that temptation, our first parents fell. The irony is cosmic. There they were in the Garden, privy to conversation with God face-to-face, ...
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Talking Points: Three Cheers for White Men

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1. When white women (see Marie de France and Eleanor of Aquitaine) invented chivalry and courtly love , white men agreed that it was better for knights to spend their time protecting women rather than raping them, and even agreed to write songs for them rather than expecting them to want to have sex with them without being forced. 2. When white men who were celibate (see the canon lawyers and theologians of the twelfth century and thereafter) argued that marriage was a sacrament valid only if both the man and the woman consented , white men exerted themselves to become good husbands rather than expecting women to live as their slaves. 3. When white women (see Christine de Pizan, Mary Wollstonecraft, and the suffragettes) invented feminism , white men supported them (see John Stuart Mill) and even went so far as to vote (because only men could vote at the time) to let them vote, not to mention hiring them as workers and supporting their education. And before you start telling me a...
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Nation, American Style

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Vox Day talked last night on his livestream about how American conservatism was doomed as a political movement from the beginning because, even as defined by Russell Kirk, it was only ever an attitude, never a coherent political philosophy. Kirk himself said so. He called conservatism a “persuasion,” without “ideology,” “Holy Writ,” or “dogmata,” and he suggested that “conservative” as a word be used only as an adjective—a modifier, not a substantive noun. And indeed, as Vox pointed out, as defined by Kirk, conservatism has no substance. It is a stance against , not an argument for . In Kirk’s own words : The attitude we call conservatism is sustained by a body of sentiments, rather than by a system of ideological dogmata. It is almost true that a conservative may be defined as a person who thinks himself such. The conservative movement or body of opinion can accommodate a considerable diversity of views on a good many subjects, there being no Test Act or Thirty-Nine Articles...
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Angels, Demons, Heaven, and Hell: On Christian “Mythology” and the Spiritual Life

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My comments for a conversation with Fr. Peter Funk, OSB, Prior of the Monastery of the Holy Cross, sponsored by the  Lumen Christi Institute Abstract : Many traditional Christian beliefs and teachings about spiritual realities have become unpalatable to modern sensibilities. Accounts of angelic visitations, demonic possessions, the stain of original sin, and the threat of eternal torment are today considered untrue or irrelevant by non-believers and even many Christians. Why were such “myths” so central to Christian belief and practice for so many centuries? Is there any value in understanding why ancient, medieval, and contemporary Christians believe in such things? Or does Christianity need to be demythologized in order to survive in a post-enlightenment age? In this conversation, Rachel Fulton Brown and Fr. Peter Funk, OSB, will consider the history of these “myths” and their relevance for contemporary spiritual practices. ***** How many of you believe in angels...
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