Not entirely without grounds for hope

What matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us. And if the tradition of the virtues was able to survive the horrors of the last dark ages, we are not entirely without grounds for hope. This time however the barbarians are not waiting beyond the frontiers; they have already been governing us for quite some time. And it is our lack of consciousness of this that constitute part of the our predicament. We are waiting…for another – doubtless very different – St Benedict.

Alasadair MacIntyre After Virtue p.263

Local forms of community? The Church, of course – the community that produces saints, like Benedict. What we need is monks, that is, people solely dedicated to singing the praises of God.

Eucharist 1

Blessed are you, Lord, God of all creation, through your goodness we have this bread to offer which earth has given and human hands have made. It will become for us the Bread of Life…
The minister prays that, whatever we bring, the Lord will take it from us; that is, whoever we are and whatever condition we are in, the Lord will receive us. Christ lifts man to God and God receives man from Christ. God has taken hold of man, holds him now, and will hold him finally in an eternal relationship. In this eucharist Christ offers all mankind back to God and sustains him in the communion of God, so in our eucharistic prayers we celebrate the past, and the present and future action of Christ for us. And at the same time Christ offers all creation back to God, and God receives it and affirms it so that all creation is sustained in their holy communion. In this prayer and act of elevation we have a snapshot of the eternal relationship of man to God: we are lifted up and we are received.
The eucharist is an offering from Christ to God, and in communion with Christ, it is also our offering, of ourselves and of all creation. We offer ourselves as his body, that is, as him. These elements of bread and wine represent all creation and us in it. And because they come from Christ, and represent us, they are received by God. And because they are received by God, they are redeemed and made holy. So in the eucharist we are being offered to God – Christ is presenting man to God and God receives him.
But the offering is also made to us. At that Passover supper celebrated with the disciples in that upper room, Jesus took bread, gave thanks, broke it and gave it to them. So here and now, he brings us in, sits us down, breaks this bread, and gives it to us. He feeds us and waits on us. The food he offers us comes from this creation that he has prepared for us and placed us in: all creation is this garden which he has laid out for us. And he not only serves us at this table, but he also eats with us, and by this act he makes us his equals. We are not left out, but invited to sit down at his table, so that, though unholy, we are made whole and holy simply by being near him. He has said the word, and so we are healed. So, happy are those who are called to his supper

Secularity in Britain, please

New legislation may be needed to curb the activities of informal sharia courts that are operating in Britain, said the organisers of the One Law For All campaign, which was launched at the House of Lords this week. Maryam Namazie, commented that sharia law was undesirable in any form as it sets up conflicts between both human rights and civil law in Britain. â??Even in civil matters, Sharia law is discriminatory, unfair and unjust, particularly against women and children,â?? she said. Of particular concern was whether women were being coerced into using these courts and tribunals against their best interests… Gina Khan, a secular Muslim who has been fighting for justice on these issues, spoke of her own and her familyâ??s experiences at the hands of sharia justice. She spoke passionately about the way extremists within the Muslim community were exerting control through giving the impression that â??real Muslimsâ?? would settle their disputes using only â??Godâ??s Sacred Lawâ??. This, she said, led to injustice to Muslim women, many of whom didnâ??t know they had rights in British civil courts. Keith Porteous Wood, Executive Director of the National Secular Society, said: â??Sharia is becoming a growth industry in Britain, putting growing pressure on vulnerable people in the Muslim community to use sharia councils and tribunals to resolve disputes and family matters, when they could use the civil courts. Sharia â??lawâ?? is not arrived at by the democratic process, is not Human Rights compliant, and there is no right of appeal.â??

A fundamental lack of conviction

The idea that any action, however extreme or disruptive or even murderous, is justified if it averts failure or defeat for a particular belief or a particular religious group is not really consistent with the conviction that our failure does not mean God’s failure. Indeed, it reveals a fundamental lack of conviction in the eternity and sufficiency of the object of faith.

Religious violence suggests an underlying religious insecurity. When different communities have the same sort of conviction of the absolute truth of their perspective, there is certainly an intellectual and spiritual challenge to be met; but the logic of this belief ought to make it plain that there can be no justification for the sort of violent contest in which any means, however inhuman, can be justified by appeal to the need to â??protect Godâ??s interestsâ??. Even to express it in those terms is to show how absurd it is. The eternal God cannot need â??protectionâ?? by the tactics of human violence. This point is captured in the words of Jesus before the Roman governor: â??My kingdom is not of this world. If it were, my servants would fightâ?? (John 19.36).

Archbishop of Canterbury – Response to ‘A Common Word between Us’

The War between the Family and the State

Whatever the origins and convolutions of the (complex and often incoherent) intellectual and emotional background that implicitly, if not explicitly, endorses atomisation and household fragmentation, the foremost element has been the animus against marriage and two-parent families. Anti-family activists have expressly sought to undermine any economic, social and legal need and support for marriage by getting any privileges granted to married couples, including tax allowances, withdrawn, and recognition extended to different types of households and relationships. This has reached the Orwellian stage of editing references to marriage out of the lexicon, led by government removing the term ‘marital status’ from official documentation and replacing husband/wife/spouse with ‘partner’, which assimilates them with cohabiters and flatmates. Since the control of language brings the control of thought, which brings the control of action, so there is (hopefully) the perception, acceptance and practice of a world of provisional and fluid relationships, where men move around siring and ‘parenting’ children as ‘partners’ of essentially lone mothers. This is just about the most adverse environment for child welfare one could create.

Patricia Morgan The War between the Family and the State

Re-Christianisation

Northern Europe’s suicidal infatuation with secularisation is not typical. And even in Northern Europe, in England, where the full faith is taught the church is growing…

What we have seen these last forty years is la trahison des clercs: the people appointed to be the guardians of our spiritual welfare have betrayed us….

The church authorities have caved in. The Church has resigned. We have been penetrated by the ideas that are working against us…

How long before I am carted from the pulpit and thrown into jail for preaching that Christian marriage is not the moral equivalent of sodomy? Don’t laugh – not when you read of how the Bishop of Hereford was fined £47,000 and sent on a re-education course because he refused to employ a practising homosexual in work with children in his diocese. Politicians and clergy who were appointed to defend what is of value in our common life deny and denigrate these things….

The antidote to the results of the nihilistic iconoclasm which began a generation ago and which now engulf us is the re-Christianisation of the West. This is what the Cardinal told us in his Corbishley lecture. It is what the Holy Father tells us every day and it is what is being preached by a few clear heads and devout spirits in the other Christian churches – such as the Bishops of Rochester and London. Brethren, pray.

Peter Mullen St Michael’s Cornhill – Sermons 2008

Knight in America

I had a great ten days in the US. It started with the SBL at Boston, bumping into the usual serendity of people – Tom Wright, Neil MacDonald, Doug Campbell, Alan Garrow, Mark Elliott, caught up with Murray Rae, roomed with Luke Tallon and Dan Driver and met some of their talented St Andrews mates. Lots of theological exegesis going on: I was impressed by Edith Humphrey and then by Peter Leithart on typological exegesis of the Book of Ruth. Ephraim Radner was there but gave me the slip.

Then on to Justyn Terry at Trinity Evangelical School for Ministry at Pittsburgh for Thanksgiving. The college was quiet so didn’t get to meet local heroes Bill Witt or Leander Harding, but I’m hoping they will invite me back. We went to service for Pittsburgh’s 250 year anniversary at the Cathedral Church with Bishop Bob Duncan, apparently not ‘deposed’ so no unseemly fight between bishops for the throne. From Justyn’s account both sides of the Episcopalian ruck seem to understand the Church as a corporation, with Presiding Bishop as CEO, bishops as the branch managers that can be sacked – so the churches, that is, actual Christians, would then be employees perhaps, or consumers? A properly ‘episcopalian’ church would understand that a bishop is king in his own diocese, his relationship with the people of the church in his city indissoluble, so that any other jurisdiction such as province or national church is not higher but simply honorary. Anyway, a wonderful time with the Terry family, while writing my piece for Princeton

Then Princeton and the new Institute for Theological Inquiry which had set us the task of talking about Covenant and the Human Future. Supper and (Episcopalian) Church with the Jensons. I was crushed to find that Jean Bethke Elshtain had withdrawn: her vast output anticipates most of my proposal. I want to produce my theological economics book along with new stuff, on the long-term political-and-demographic result of the dissolution of marriage, which Allan Carlson of the Howard Center is doing, as is Elshtain. A very mixed but also quite elderly company, Darlene Weaver and Gerald McDermott the exceptions, and one of the rabbis one was certainly impressive, but it is not easy to see what will emerge from this. Saw a lot of Rusty Reno, who was being extra-irenic and refused to reveal the identity of Spengler, my new hero, and on to a Madison symposium chaired by Robert George on Eric Cohen’s In the Shadow of Progress

Why are the wealthiest people in human history the least likely to want children? What kind of civilization will we become if we seek cures for the sick by destroying human embryos?

Also found Ben Myers, who has been working away on the Jenson book after all, I was very relieved to find. All in the US were very relaxed about political and economic developments, but here it feels as though we are about to disappear into the maelstrom, so not at all relaxed, but dithering between continuing the effort to interest London diocese clergy in their faith while working towards a marriage institute, and running away to Scottish island monastery.

A long sea change in culture

The times dictate that we strive all the more diligently to emphasize the unchanging teachings of the creeds and the longstanding moral consensus of the church on matters under demonic seige these days: nothing less than the abolition of man seems underway, though we know that that project ultimately is doomed.

We also know that Christians around the world are being persecuted and that we must stand in solidarity with them. Whether persecution reaches those who do not expect it or not remains to be seen. We can only be ready.

It is all too apparent that a long sea change in culture – primarily in the concept of “family” broadly understood (i.e., sex, marriage, procreation, child-rearing, education, etc) – has rendered much (not all) of the church’s witness in the West anemic and hardly fruitful, because so many have gone along with much of it by slow degrees over many decades. What is the real difference between a typical Christian and a comfortable secularist American? And beyond this, in some cases the witness in some “churches” has really become anti-christ, apostate.

Mere Comments

Soft Jihad and Libel Tourism

Most Western governments appear to have forgotten simple political truths which the Islamic challenge should have reinforced. Among these truths is that the principles of the free society require toleration of the tolerant, but demand that intolerance be shown towards those who not only reject such free society’s values but look forward to the day when they are brought down. If civil society is to be upheld and protected from pluralist dissolution, the obligations of the citizen, whether indigenous or incomer, must also be accorded parity of status with claims of rights and be enforced, in the interests of all.
David Selbourne

For those, like me, who have only recently become aware of the terms, let alone begun to understand them, they refer to the increasing use of the British (and American – though without so much success) law courts, by individuals like Saudi businessman Khalid Bin Mafouz who use libel law to stifle publication of books or articles that investigate the links between gulf oil money and terrorism.

The clearest recent British example of this was the law suit against Cambridge University Press which resulted in the removal from the bookshelves of Alms for Jihad: Charity and Terrorism in the Islamic World by J. Millard Burr and Robert Collins. CUP issued a full apology to avoid a suit.

Sean Oliver-Dee at Lapidomedia

We should be clear that you don’t overcome resentment by feeling guilty, or by conceding your fault. Weakness provokes, since it alerts your enemy to the possibility of destroying you. We should be prepared to affirm what we have and to express our determination to hold on to it. That said, we must recognize that it is not envy, but resentment, that animates our foes. Envy is the desire to possess what the other has; resentment is the desire to destroy it. How do you deal with resentment? This is the great question that so few leaders of mankind have been able to answer. But we are fortunate in being heirs to the one great attempt to answer it, which was that of Christ. You overcome resentment, Christ told us, by forgiving it. To reach out in a spirit of forgiveness is not to accuse yourself; it is to make a gift to the other. And it is just here, it seems to me, that we have taken the wrong turn in recent decades. The illusion that we are to blame, that we must confess our faults and join our cause to that of the enemy, exposes us to a more determined hatred.

Roger Scruton The Defence of the West: How to Respond to the Islamist Challenge (downloadable Word doc)

Covenant, future, any other matters

The Institute for Theological Inquiry (ITI) is an ongoing theological enterprise that is a division of the Center for Jewish-Christian Understanding and Cooperation in Efrat. Its American partner is the Witherspoon Institute of Princeton, New Jersey. The Institutes objective is to engage world-class theologians to break new theological ground on focused research projects in areas critical to Judaism, Christianity and world culture. Through its research, ITIs aims to develop rich new foundations for cooperative Jewish-Christian understanding, as well as spiritual and moral values that will bear on global religious, cultural and political life in the 21st century.