Tag Archives: community

Here is the key to the power.

From the Psalter of St. Louis and Blanche of Castile, 13th c.

“…how did the monks train? By singing the psalms. Here is the key to the power, such as it is, of medieval communal prayer: it was focused on the psalms. And why on the psalms? Because, as every medieval Christian knew, they are focused on Christ the Lord, the Word who is with God and who is God, through whom everything was made (John 1), who set his tabernacle in the sun and came forth as a bridegroom from his wedding chamber (Ps. 18:6), the king of glory mighty in battle (Ps. 23:8) who entered into his temple (Heb.) to rescue his people from their sins (Ps. 21).

“Religion, properly speaking, is about worship, and it is the object of worship that defines the community. If the community worships itself (as a city, nation, or empire) then its religion is about belonging to the group (see, pagan Rome, and its opposition to Christians). But a community worshiping Christ is defined by Him—and its individual members have strength to stand up against other communities who define themselves by something other than Christ.”

-Rachel Fulton Brown, interview

Monasteries are not places of refuge.

“The world thinks that when someone becomes a monk in a monastery, he leaves society and becomes wild. They say this because they are unaware that monks are the most sociable of human beings. You should know that no one can become a monk if he is not sociable, that is, if he cannot communicate and deal openly and directly with all the difficulties encountered in a life shared with others. If a man has had difficulties in marrying or establishing a family, chances are he won’t be a good monk. He must feel secure in his life. Monasteries are not places of refuge. Consequently, a monk is someone who may have formerly attained success in such relationships, and loved them, too, and thus he doesn’t reject them, he doesn’t condemn them, he doesn’t despise them, but rather prefers something superior for himself.”

-Elder Aimilianos of Simonopetra, in The Church at Prayer: The Mystical Liturgy of the Heart 

What’s left is The Nothing.

“What is left to a people who have believed only in politics after they lose their faith is ‘nothing,’ or perhaps ‘The Nothing.’ And what follows the failure of politics is not another form of political order but most likely the end of political community as such and therefore of properly human self-government. We are on the cusp of a new age that is at once post-political and post-human….”

The quote is from the opening paragraphs of Michael Hanby’s article, “Nothingness Rules,” in the latest Touchstone magazine. Hanby writes about the modern mind, especially its expression in the American vision, and how it sees the world from the standpoint of pragmatism. As an example he quotes John Dewey saying, “things are what they can do, and what can be done with them.” Any consideration of what things are in themselves, what their nature is, is unnecessary; more likely, it is a bothersome hindrance to getting on with controlling and changing what is.

“At the core of this metaphysical vision is the elevation of possibility or power over the givenness of the actual world. The celebration of possibility takes on mythic tones in American romanticism about the ‘frontier,’ in our political homage to the ‘American dream,’ and in a thousand mind-numbing commercials. But it is also deeply inscribed into our public philosophy, both political and natural.

“Liberalism elevates possibility over actuality in the political sphere by identifying freedom with rights. Rights create what D.  C. Schindler calls an ‘enclosure of a field of power’ around each citizen, transforming every given reality that would define me prior to my choosing—God, the moral order, and, now we discover, even my own nature—into a possible object of choice. Liberal order thereby undermines these basic realities while appearing to uphold them.”

Hanby goes on to discuss the difference between Marxist atheism and previous versions, why authority and not power is the “true source of the law’s efficaciousness,” and how “technocracy is not the rule of technocrats, but the rule of nobody.” He points out that the seeds of the new vision of nature are right there in our U.S. Constitution:

“The U.S. Constitution grants Congress the power to ‘promote the Progress of Science and the Useful Arts,’ prompting Leon Kass to comment that ‘the American Republic is  . . . the first regime explicitly to embrace scientific and technical progress and officially to claim its importance for the public good.'”

It’s a thought-provoking read which you can access online: “Nothingness Rules.”

The clarity of early morning.

LATE RIPENESS

Not soon, as late as the approach of my ninetieth year,
I felt a door opening in me and I entered
the clarity of early morning.

One after another my former lives were departing,
like ships, together with their sorrow.

And the countries, cities, gardens, the bays of seas
assigned to my brush came closer,
ready now to be described better than they were before.

I was not separated from people,
grief and pity joined us.
We forget—I kept saying—that we are all children of the King.

For where we come from there is no division
into Yes and No, into is, was, and will be.

We were miserable, we used no more than a hundredth part
of the gift we received for our long journey.

Moments from yesterday and from centuries ago—
a sword blow, the painting of eyelashes before a mirror
of polished metal, a lethal musket shot, a caravel
staving its hull against a reef—they dwell in us,
waiting for a fulfillment.

I knew, always, that I would be a worker in the vineyard,
as are all men and women living at the same time,
whether they are aware of it or not.

-Czeslaw Milosz, 2004