Today, the BICEP2 team announced the detection of what they claim is an imprint of long wavelength gravitational waves in the polarization of the cosmic microwave background. If this holds up (a big if: lots of exciting discoveries don’t hold up when some neglected systematic error turns up), it will be the most important discovery in cosmology since the first evidence for dark energy, and for physics in general I would rate it more important than the detection of the Higgs boson.
Fr. Hunwicke had a great post up a few days ago reflecting on the Pontificate of Francis one year after his election. He remains prayerful and hopeful but frankly acknowledges the Holy Father’s contribution to a certain poisoning of the discourse among orthodox Catholics (with predictable consequences), which he attributes to their tendency toward servility and Papal idolatry:
Despite the facile cliches which are so invariably abundant after conclaves, we have no divine assurance that any Pope since S Peter ever has been or is “God’s choice”. Even as a corporate collegium, the Cardinals are not protected in their prudential decisions. That would be an absurd dogma. I will not insult my readers by inserting here a history lesson about ‘bad popes’ … except to say that we can find more whole-hearted moral evil in quite a number of First Millennium popes than in the iniquities of an occasional Renaissance libertine. Popes, needless to say, are protected from proclaiming heretical propositions ex cathedra; but they are not vi ipsius muneris necessarily good or wise or nice men. Continue reading
Over at the website of the John William Pope Center for Higher Education Policy, the redoubtable Paul Gottfried provides commentary on the squishy totalitarianism of the contemporary academy and on the bland and careerist mentality that sustains it. Gottfried writes:
As a student, I noticed that most of my teachers were immersed in books and ideas. They were genuinely in love with their disciplines and would spend their evenings and vacations pursuing their studies full-time. In college I majored with one professor who was a multilingual scholar in intellectual history. One of his books, which my mentor was too modest to discuss, was a study of the effects of Impressionist art on the prose style of Marcel Proust.
Some professors [today] strike me as men or women simply holding down ‘jobs’ without a deep commitment to learning as practice (in the Aristotelian sense). Others seemed to be not quite fully grown-up adults burdened with personal and emotional issues—people who didn’t fit into a bourgeois moral world and who were looking for an environment that they could mold to their proclivities.
Paul’s article is well worth reading.
We have all been inspired by Pope Francis’ and Cardinal Kasper’s gestures of compassion to the divorced and remarried. Indeed, we are all sinners, and these wise prelates know that the Lord’s table is no place to exclude those who refuse to submit to Jesus’ statements on remarriage. However, it should be remembered that selective mercy is often a greater cruelty to those who remain outside its graces. Let us not forget those other sensitive Christian souls who have for so long suffered judgement and exclusion from the Church. I refer, of course, to that other subset of unrepentant adulterers, the ones who haven’t abandoned their first families and civilly remarried.
Consider, if you will, the dilemma of a believing Catholic man who has found himself in a relationship with a mistress. Rosary-counting Catholics–more Pharisee than Christian!–would condemn this man for his sins of “lust”, but I know that many extramarital relationships involve genuine friendship, love, and spiritual fellowship. We acknowledge that the love in this man’s marriage has failed, and we have to feel the pain of the failure; we have to accompany those persons who have experienced this failure of their own love. Not to condemn them! To walk with them! And to not take a casuistic attitude towards their situation.
What do adulterers actually hear from us though, when they earnestly desire to participate fully in the life of the Church? Do we not presume to judge them? Do we not cruelly demand that they severe those extramarital attachments that bring them so much joy and comfort? Do we not hold the Lord hostage, saying that adulterers may not receive the Eucharist until they conform to our ideas of an acceptable level of monogamy? Yes, we acknowledge that it may not be practical for a man never to see his mistress again, but we insist that when he does spend time with her they should behave as brother and sister. But this is cruelly unrealistic! A man may have an intensely meaningful relationship with his mistress. Illegitimate children might be involved. Plus, she might be totally hot.
Consider also the utter perversity of the fact that if this man were to abandon his wife and children to poverty and fatherlessness and “marry” his mistress, he would be welcomed with open arms in the Church of Pope Francis the Merciful. Is it not bizarre that we accept a man who breaks all of his marital vows but not a man who only breaks one of them?
What should the Church do in such situations? It cannot propose a solution that is different from or contrary to the words of Moses. The question is therefore how the Church can reflect this command of fidelity in its pastoral action concerning adulterers. It is always the case that those in mortal sin are called to spiritual communion with the Church even though they can’t receive sacramental communion. But if one, why not the other? Some maintain that non-participation in communion is itself a sign of the sanctity of the sacrament. The question that is posed in response is: is it not perhaps an exploitation of the person who is suffering and asking for help if we make him a sign and a warning for others? Are we going to let him die of hunger sacramentally in order that others may live?
Now, it is true, alas, that the Church cannot disregard the biblical teaching that cheating on one’s spouse is sinful. However, while doctrine teaches us what is true in the abstract, it doesn’t judge concrete particulars. Thus, just as we now know that although sodomy is abstractly speaking always a mortal sin, every particular homosexual relationship is wonderful and deserving of civil affirmation, we can say that although adultery is wrong in the abstract, human beings are not abstractions, and we may not judge any particular extramarital dalliance. We shall not presume to tell the husband with a wandering eye whom he may and may not love! Look, the same bible that teaches us about the virtue of fidelity and marriage also tells us not to judge people. So I would say to the married man who’s on the side proudly banging his secretary “Bravo“.
Yes, we may say that monogamy is ideal, so long as we don’t proudly imply that open marriages among our sincere Christian brothers and sisters are therefore inferior. Nor may we imagine that a man’s sexual desire for his wife is somehow more wholesome than a desire for some random other woman. That would be to encourage the sin of pride in those who happen to be attracted to their spouses, an inclination that is not in itself praiseworthy.
Acceptance of adultery means compassion toward everyone: the cheater, the mistress,…, um, yeah, everyone.
My current brace of columns includes one at Crisis Magazine about the trend away from concrete loyalties and objective principles toward radical subjectivity and a combination of money and bureaucracy as the basis for what’s still called public life. The other one, at Catholic World Report, makes the obvious point that the result is unlivable and we should all go out and refound Christendom.
The Eucharist is a participation in the Wedding Feast of the Lamb. But then likewise a true wedding is a participation in the Sacrifice at Golgotha. The bed of marriage is properly an altar, where bride and groom offer their lives in a total sacrifice, joining and thereby engendering a new and larger organism.
When Paul says, “I beseech ye, brethren, by the mercies of God, that ye present your bodies, a living sacrifice, holy, acceptable unto God, which is your reasonable service” [Romans 12:1], he refers to the whole and perfectly general motion of the Christian toward his Savior and Lord, howsoever expressed: whether in priesthood, or martyry, or marriage – or at Mass.
The rites of the altar – the bed, the table, the throne – are the basis of society: “Wherever an altar is found, there civilization exists.” And, vice versa: where there is no altar, there is no civilization; no cult, no culture; no culture, no polis.
Evidently, the Conservative Political Action Conference (CPAC), the annual gathering of America’s conservative activists, just finished its annual convention outside Washington, DC. James Kirkpatrick wrote two interesting articles for Vdare.com here and here. Given Vdare’s bailiwick, the two articles are mostly about immigration and, thus, about the ongoing treason by “movement conservatism” against its rank-and-file supporters.
The articles discuss two related changes over time at CPAC. First, the conference is increasingly overtly in service of its corporate sponsors. Second, the conference is evidently being gradually taken over by left-libertarian ideologues of what sounds like the Brink Lindsey type.
Clearly, these are not unrelated occurrences. Libertarianism is about the only coherent ideology which justifies what corporate America wants: free trade, high immigration, low taxes, and little regulation. Thus, to the extent that movement conservatism adopts the policy goals of its corporate masters and also wants to present itself as “principled,” it is going to be libertarian. Furthermore, given the impossibility of presenting oneself as racist, it has to be left rather than right libertarian. But this has serious knock-on costs for the GOP and for movement conservatism. Left libertarians are a quite unpopular and unattractive bunch of people:
The young libertarians who are taking over CPAC have open disdain [for] most older members of the “movement,” loudly sneering and hissing during speeches by Rick Santorum and rolling their eyes at the antics of Sarah Palin and the like. Continue reading
My essay From Romanticism to Traditionalism appears at Angel Millar’s People of Shambhala website. The argument is that numerous premises of contemporary Traditionalism find their prototypes in early-Nineteenth Century Romantic Movement. The essay cites the work of the English lake Poets, especially William Wordsworth and Samuel T. Coleridge, as well as the work of Chateaubriand and Goethe, and of the American “Hudson River School” of painting. I try to demonstrate the parallelism between Wordsworth’s outlook, or Goethe’s, and the outlook of the founders of Twentieth Century Traditionalism, such as René Guénon and Nicolas Berdyaev. I offer a sample…
The Romantic subject resembles – or, rather, it anticipates – the Traditionalist subject, as Guénon, Nicolas Berdyaev (1874 – 1948), and others have defined it. Guénon himself in The Reign of Quantity and the Signs of the Times (1945) characterizes modern man as having “lost the use of the faculties which in normal times allowed him to pass beyond the bounds of the sensible world.” This loss leaves modern man alienated from “the cosmic manifestation of which he a part”; in Guénon’s analysis modern man assumes “the passive role of a mere spectator” and consumer, which is exactly how Wordsworth saw it. Of course, Guénon does not write of loss as an accident, but as the logical consequence of choices and schemes traceable to the Enlightenment. As Wordsworth put it, “We have given our hearts away – a sordid boon.”
According to Berdyaev, writing in The Destiny of Man (1931), “Man is not a fragmentary part of the world but contains the whole riddle of the universe and the solution of it.” Berdyaev asserts that, contrary to modernity, “man is neither the epistemological subject [of Kant], nor the ‘soul’ of psychology, nor a spirit, nor an ideal value of ethics, logics, or aesthetics”; but, abolishing and overstepping all those reductions, “all spheres of being intersect in man.” Berdyaev argues that, “Man is a being created by God, fallen away from God and receiving grace from God.” The prevailing modern view, that of naturalism, “regards man as a product of evolution in the animal world,” but “man’s dynamism springs from freedom and not from necessity”; it follows therefore that “evolution” cannot explain the mystery and centrality of man’s freedom. When Berdyaev brings “grace” into his discussion, he echoes the original Romantics, whose version of grace was the epiphanic vision, the event answering to a crisis that brings about the conversion of the fallen subject and sets him on the road to true personhood.
Angel Millar has done an exceptional job in presenting the essay. I take the opportunity here to thank him publicly.
For the second time in a decade, the US foreign policy apparatus has conducted a successful coup against Viktor Yanukovych, the democratically elected president of Ukraine. According to Victoria Nuland, the State Department bureaucrat who appears to be in charge of this effort, we have spent $5 billion on this. Our goals, according to her, are to get Ukraine into Western Europe and away from Russia and to get her into debt with the IMF as quickly as possible. She calls this “democracy.”
An interesting thing about this second episode is the gross incompetence of its execution. As events have unfolded, it is apparent to anyone paying attention that Yanukovych and Putin hold the moral high ground—the moral high ground by the ostensible morality of the liberals, I mean. Yanukovych and Putin have steadily and throughout managed to side with democracy, the rule of law, and negotiated settlements, whereas the US has sided with a violent coup carried out by neo-Nazis, the abrogation of democratic elections, and the abrogation of the negotiated settlement of the rebellion. The brighter precincts of neocondom are aware of this problem and are beavering away manufacturing excuses. Continue reading