'Out of the cradle, endlessly rocking...'

Tuesday, December 31, 2013

while we're at it...

     O, I don't do the 'New Year's Resolutions' thing. I do, however, have a business to run, and with that in mind I made a plan of sorts. My plan you see is to have no plan. It's really best that way.

is it really a new year?

     Well, Columbus has sped past the line, so it is now 2014 here. For those of you still in 2013, I can tell you that not much has changed. We still use iPhones and debit cards and spend too much time looking at cats on the interwebs. O, and there are alien ships hovering over every major city.
     So, yeah, 2014 is really more of the same.

Sunday, December 29, 2013

the impending 2014 book purge...

This book purge will be the most radical yet - nothing is off limits. I am stalled, and a revolution is therefore in order. Such a move requires deliberation, but be of good cheer for I have a cunning plan...

i'm about to wield my threshing fork once again...

     You see, I am considering another book purge. This one would be even more radical than any in the past. With a few exceptions, all 'secondary' works would go, no matter the author. Even studies and monographs and suchlike by scholars I rather like would be fair game. This, I imagine, would reduce the stock by at least a third. 
     Already, the books plead with me, 'Spare me. Keep me for another day, a week, a year even, and I will prove my worth.' O foolish books, it is not your worth that I weigh. My reasons are inscrutable, my decree irrefragable. Do not try to avoid your destiny with simpering pleas. I will keep those book that I will keep - that is the end of it.

Saturday, December 28, 2013

prattling on about a book...


     So, a copy of the classic text and translation of Bernard of Clairvaux's The Steps of Humility arrived today from Engelond. In addition to the essay by Bernard himself, the translator gives us an introductory study of Bernard's epistemology. It's a delightful example of old school scholarship in medieval philosophy and theology. 


Here you see the volume itself. It was published in 1940. The Latin text of De gradibus humilitatis et superbiae is that edited first by one Barton Mills and published in 1926 by Cambridge University Press in a volume entitled Selected Treatises of S. Bernard of Clairvaux. I happen to have that little volume as well.


     The volume that arrived today actually has many uncut pages. This is what they look like.




     Now, it was common for books of this vintage to have uncut pages. The reader would cut them as needed. That said, I was not expecting any in this particular book, but find 'em I did, all through the book. So, I get to cut them, which is something I haven't done in a long time. What's more, this tells me that I will be the first to read this copy since it was printed in 1940.
     

a poem...

Invitation



How long ago it was, I cannot tell,
the dreams have overtaken every thought;
we must proceed as if this boring hell
were real, and not the fancy men have sought
even as their twiddling daydreams came to nought.
Enough. Come, have another glass of wine
with me. I know, I know, there’s not a lot
to say between us now, yet see how fine
remains this fractured world we may, somehow, divine.


Tuesday, December 24, 2013

Armenia & Persia Music



Now, this may seem out of place on this day, but I assure you, it is not.

The Divine Liturgy of the Greek Orthodox Church in English



It's not just the liturgy of the Greek church, but that of all the Orthodox churches. Just thought I'd mention it. 

Christ is Born -Χριστός Υεννάται




2(9) - Gloria (I) Missa Solemnis (Beethoven) 2011 BBC Proms 67



Something from lovely lovely Ludwig van for the Feast.

a poem, revised...

How Fortunate the Fall



It seems a memory, not fit to amuse
us when we so desire to slip away
into a dream of all the good we may
or may not dare. For we yet hate to lose,
shambling and resentful of the news
that loss is woven into every play
we make. The sun yet burns us as we weigh
the odds that love’s an everlasting ruse.
So like a dream, this memory undone.
The hour's not as early as we thought,
yet we bear the remnant of our love
for a garden City lost, then won -
a fugitive law presses from above
that all as one might be more dearly bought.


We’re yet waiting in a silent hour,
penned down with our brand of vanity
into a little space, where we can see
only a hint of joy beyond the power
of easeful death. The promise of the flower
is enough for now. We can only be
and hope God never posts a probate fee,
for he always makes a strong man cower.
Listen to the echo now of every fall
of every one alive, the weal and woe
of time that is itself the final call
to flee our place of self-made famine, low
enough that God himself learned how to crawl -
it’s his delight to charm us from below.

a poem...

This is one I wrote in 2006 if my notes are correct. I thought it apt for the night.

Nativity



An old man stares, as in a trance;
with cracking joints he bends down low,
laughs and sobs at love’s mischance –
what men had lost through guile, they’ll know
at last in dereliction, one
child he’ll pierce with his own lance
and nails; he glances up – the stars look on
while drifting in the blank expanse –
and, cold, he flinches at the blow
in the savage, silent night.

She rests as though a torn up sack
which, tossed aside, a total loss,
its burlap stitching frayed from lack
of care, is left to mice as dross;
but when she rises, holds her child
at last, her son, her Lord, whose rack
this birth prepares, she feels such mild
and calming pangs, while, through the black,
she sees true light with darkness cross
in the savage, silent night.

The moon, though pure, yet hides in shame
before that newborn human face
streaked with tears and blood, that lame
and shit-stained flesh which yields pure grace;
o hear how helpless is this Lord
who still commands the ranks of flame,
those ministers who hear his word –
God wails, pukes; he bears our blame
to put us, finally, in our place
in the savage, silent night.

The world’s one root and only friend
falls still at last.  He sleeps, delight
steals up and takes them, and they bend
once more in prayer to stand aright
in the savage, silent night.

"God is With Us--з нами Бог" (Christmas) Compline Nativity of Our Lord



It is almost time for the Feast. I'm giddy my friends.

Friday, December 20, 2013

stuff you need to know...

     So you see, I lift weights. Then I eat meat, lots of meat, and drink gallon after gallon of whole milk. Then, I feel the urge to lift weights even more than I did before eating all that protein and fat. That, in turn, makes me hungrier, so I eat still more meat and drink still more milk.
     Today I ate five hamburgers, without buns, and drank a gallon and a half of milk. O, there were vegetables of course - sautéed poblano, red, and green peppers with onions and mushrooms. I'm not a barbarian after all. The protein cravings, however, were what drove me on to such a delightful feast of ground round, sirloin, and chuck.
     Still, still, I never feel full. As we speak, dear reader, I am hungry enough to eat a dozen eggs. I must remain content for the night with a large mug of hot tea.
     Yes, that's right, I even need super sized mugs of hot tea - a mere cup will not suffice.

     I'm caught in a delicious circle, though just a beginner. Who knows where it will end.

Thursday, December 12, 2013

Gojira...still not a movie review

     So, I just watched the original Gojira in all its Criterion Collection glory. It's been a long time. I forgot how complex the story is - there's a debate early in the film over whether to make the truth about Godzilla public. One representative asserts that if it's true that the beast has been set loose from a habitat devastated by H-bomb tests, then Japan's diplomatic, economic, and political recovery would suffer. That's fairly canny for a monster movie. Of course, Gojira is as relevant now as ever - Fukushima comes to mind, as do the continuing rounds of threats and talks over Iran's rather whimsical nuclear program. O, and the sound of the creature's footsteps from early in the movie scared the hell out of me when I was a kid. 
     Now, to settle in and wait for the 2014 film. 

Tuesday, December 10, 2013

so this is humility...

     So, I found this essay by one Henri Blocher at the site La Revue réformée:

     « Qu’enseigne Calvin sur la justice que Dieu déploie dans toute son action, et, spécialement, dans l’expiation rédemptrice ? (Il ne s’agit pas ici de la « justice de Dieu » au sens de Romains 1.17, au sens que le réformateur attribue à la formule dans ce verset, c’est-à-dire comme le don fait au croyant et mis à son compte.)
     « Sous l’influence du grand libéral Albrecht Ritschl, certains auteurs ont rapproché Calvin de Jean Duns Scot, qu’ils caricaturaient du même coup, et des nominalistes auxquels Scot avait ouvert la voie. Le même accent sur la volonté, le décret souverain, leur suggérait une convergence substantielle: pour le réformateur comme pour les nominalistes, le bien et le juste auraient été déterminés par la libre décision de Dieu, auraient dépendu de sa puissance absolue – ce qui aurait frappé leur définition de contingence et permis d’imaginer une définition différente. La conséquence fait vaciller, dans le cœur des humains, le sentiment éthique.
     « Les meilleurs calvinologues ont pulvérisé cette erreur de lecture[6]. Calvin attaque plusieurs fois la conception nominaliste. Après avoir dit que « le Seigneur se défendra assez par sa justice, sans que nous lui servions d’avocats », il ajoute : « Toutefois en parlant ainsi, nous n’approuvons pas la rêverie des théologiens papistes, touchant la puissance absolue de Dieu », et il insiste : « Car ce qu’ils en gergonnent est profane, et pourtant [pour cette raison] doit nous être en détestation. Nous n’imaginons point un Dieu qui n’ait nulle loi (exlegem en latin), vu qu’il est loi à soi-même. » (IRC, III,xxiii,2; cf. I,xvii,2) Richard Stauffer cite dans le même sens plusieurs sermons sur Job (le 64e, le 88e), et le 21e sur Jérémie[7]. »

     I get the drift - Calvin is not a Nominalist Voluntarist. Nominalist Voluntarism being by definition Very Bad, we cannot help but fall down in gratitude that Calvin escapes such a fate. So much the drift, but I couldn't translate it into good English prose for all the Earl Grey in the world. That's a problem, my friends.
     So much to do, so much to do.

Saturday, December 7, 2013

fed up here with a few things...

     So, dear reader, allow me to rant a while. Outside the sun shines, the sky is blue, and snow gleams with a blinding brilliance. Since it's a delightful day, I would rather walk about and take the air, then read for a long time. Instead, I must vent my complaint upon the world.
     I have had my fill of sentimentality, my fill of cant. The world does not labor under the weight of an excess of reason. Our autumnal polity does not stand desiccated by a mass of people devoted to the goods of intellect alone. We are on the contrary besotted with ourselves, with our feelings; feelings, mind you, with no moorings, no moral consequences. We are a gaggle insanely craving self-expression, yet we lack any sense of agency. So we drift with the currents of opinion, seeking to associate our vacuous selves with anyone and anything that draws approval from those whom we would please and cajole. We don't do anything, but if we can support the right causes, praise the right people, then we too will, by sheer force of association, come to seem virtuous.
     We will know this because then we, too, will be praised as if by proxy. This is devoutly to be wished, for here and now it is better to seem than to be. So we pretend that any of us might become a poet, an artist, or otherwise be creative, without discipline, without risk, without any danger at all to our fond self-image.

     I have had enough of this. I will no longer hesitate to take apart a friend's 'poem'; no longer will I suffer foolish sentiment, casual cliché, and emotive bombast to go by without censure. My scorn and my anger will wash over them all, and those with moral intelligence, a sense of reason and proportion, those who know true, deep feeling, as opposed to momentary passion or manufactured sentiment, they will likely stick around. The rest, well, they can go to their reward. 
     With that, my friends, I must beg your indulgence, that I might descant upon my own art.
     I am a poet. I know this not because I 'feel creative' or because I seek to 'express myself,' but simply because I make poems. I work in a discipline that weaves its works across thousands of years. You will find poets in every civilization, poets devoted to a demanding discipline, working within - and sometimes breaking apart - forms that require skill, daring, invention, and knowledge. Unless you have submitted to the discipline, can name your masters, and would put the made thing ahead of your self, you have no business calling yourself a poet, for being a poet is not a matter of publishing, fame, or self-assertion. It is, at the last, a matter of love, and as always, love is labor over time. That is why an artist is devoted to the good of the thing to be made, first, last, and always. 
     So, if you want to scrawl a few words in order to exorcise some feeling or another, feel free to do so, but do not call it a poem. If you wish to burden the world with your opinion, there is nothing anyone can do to stop you, but know this, an opinion is worthless. Only knowledge growing into wisdom is worth a damn in this or any other world. Spare me therefore the shoddy, sentimental, half-assed opinions you have borrowed without risk or effort from the latest marketing campaign. Time is short, you see, so you're really better off taking a walk or reading a good book. 
     With that, it's time for me to do both.
     Peace out.

Wednesday, December 4, 2013

sweet thoughts for Advent...

     Before I sign off for a few hours’ sleep, here is something from Johannes de Silentio’s Fear and Trembling, A Dialectical Lyric, Problem One, as translated by one Walter Lowrie: 

One is deeply moved, one longs to be back in those beautiful times, a sweet yearning conducts one to the desired goal, to see Christ wandering the promised land. One forgets the dread, the distress, the paradox. Was it so easy a matter not to be mistaken? Was it not dreadful that this man who walks among the others - was it not dreadful that He was God? Was it not dreadful to sit at table with Him? Was it so easy a matter to become an Apostle?’

notes from a commonplace book...

'Still more important is the following observation: the eminent sensual refinement of a Baudelaire has nothing at all to do with any sort of coziness. This fundamental incompatibility of sensual pleasure with what is called Gemütlichkeit is the criterion for a true culture of the senses. Baudelaire's snobbism is the eccentric formula for this steadfast repudiation of complacency, and his "satanism" is nothing other than the constant readiness to subvert this habit of mind wherever it should appear,' Walter Benjamin, 'Central Park', in The Writer of Modern Life: Essays on Charles Baudelaire.

'[W]e must be careful to distinguish between the moralizer and the moralist. The former believes in goodness and badness, the latter in righteousness and sin; the former is a materialist, the latter holds to spiritual values; the former is odious to Baudelaire - and not only, one may hope, to him - the latter, Baudelaire assuredly is, with his conviction that belief in original sin is the true foundation for all human attitudes to life and art. The moralist's attitude ensures an unflinching gaze at life, admits of pity but not of sentimentality in human relationships, cuts at the root of cant, of false values in creative work and critical judgments, strives, at least, to strike dead all human vanities,' P E Charvet's 'Introduction' to Baudelaire, Selected Writings on Art and Literature

it's all about Jesus...

     Spend a moment with St Maximus.

     'The mystery of the incarnation of the Logos is the key to all the inner symbolism and typology in the Scriptures, and in addition gives us knowledge of created things, both visible and intelligible. He who apprehends the mystery of the cross and the burial apprehends the inward essences of created things; while he who is initiated into the inexpressible power of the resurrection apprehends the purpose for which God first established everything,' (Centuries on Charity and Economy 1.66).

     'For Christ's sake, or for the sake of the Mystery of Christ, all the ages and all the beings they contain took their beginning and their end in Christ. For that synthesis was already conceived before all ages: the synthesis of limit and the unlimited, of measure and the unmeasurable, of circumscription and the uncircumscribed, of the Creator with the creature, of rest with movement - that synthesis which, in these last days, has become visible in Christ, bringing the plan of God to its fulfillment through itself,' (Quaestiones ad Thalassium 60, trans. by von Balthasar).

looking ahead...

     I see on page 21 of Biggar's In Defence of War that it is 'mistaken to assume that Christian love is properly disinterested . . . .' Well, that's a problem right there. I can only assume that he will elaborate on this, but it's a theologically false claim whatever one's position on Christian participation in rough politics and war.
     I also wonder if it's proper to take Hauerwas as the test case for 'Christian pacifism'. He is right to note that Hauerwas is rather well known. Indeed, Hauerwas is both notorious and popular. What's more, Hauerwas is unusually provocative for an academic theologian, and always forthright. I do much wonder, though, if he is truly representative of 'Christian pacifism'. It is in fact unclear that such a term of art can be applied univocally across all the theological, political, and ecclesial movements that assert Christians must refrain from all coercive physical violence. Again, to reduce this complexity by means of a brief engagement with Hauerwas will hardly advance Biggar's case.
     This opening gambit in the book troubles me, for if he sets up a straw man by a single-minded focus on one particular, and admittedly peculiar, theologian, which in turn allows him to set up his own convenient 'definition' of what I will say is so-called 'Christian pacifism', then his whole book will be one long exercise in begging the question. Biggar is, of course, entitled to throw a polemic into the fray. But a good polemic will do more than take apart a conveniently constructed simulacrum of the opponents' position or positions. I fear that Biggar will merely stop with this easiest of straw men while setting up the counterargument to his own. (Here he would, in fact, be in good company with Hauerwas, who is, yes, often provocative at the expense of careful argument and exegesis.) If I'm right about this, my friends, then Biggar will have failed on a fundamental level to have argued his case, making his book a waste of paper and time and money.
     We shall see.

'apocalypse now'...

     O boy o boy o boy o boy - Miley Cyrus is coming to Columbus!
     Some days you just know it's good to be alive.

lazy cross-platform posting about war...

     Over there on Facetube, I offered the following as a comment to a post commending a book entitled In Defense of War, by one Nigel Biggar. I have not yet read the book, so it seemed meet and right to make clear that this was a comment provoked by the very thought of defending war. It was not, and could not, be an intelligent response to the specifics of the book’s arguments. Now, I did say a few things about Kosovo, Iraq, and WWI, that are excised here for reasons of space. So, without further ado, here’s the rub.
     I have noticed a lamentable trend, especially among young Reformed folk, toward almost embracing war as a good, while ridiculing (in fine form and good two kingdoms fashion) those Christians who have offered principled and nuanced arguments for avoiding any participation in the bloodshed of this world.
     Perhaps the problem is with the word 'peace' itself. 'Peace,' in Christian terms, is an eschatological reality we cannot make ourselves, but we can so order affairs that some level of tranquilitas is possible. Often this is accompanied by the credible threat of force against those who would otherwise disrupt that good order. Whether we should be about the business of defending war is, to say the least, dubious. It often happens in such a context that one will find that even expressing sadness over the necessity of such an evil enterprise will draw condemnation. Only a moral idiot would find the actual fighting of a war anything but a grave evil - it is death and pain and brutality on an unimaginable scale. All the methods and weapons of war are designed for one purpose, to kill in the most painful, horrifying way possible. (That last is the important qualifier - there is nothing clean, surgical, precise or unambiguous about battle.) We should be everlastingly wary of loud calls for war, and less than eager in its pursuit until absolute necessity presses us. Then, we must repent and beg with Augustine that we might at last be freed from our necessities, knowing that war in such a case is a scourge (sin being the punishment for sin at all times and in all places).

     An aside - Realist pacifists like Yoder (he's on the Niebuhrian end of the scale here) never imagine that their nonviolence will result in worldly 'peace', though it would be pleasant if that were so. They realize that the likely outcome is that they will get plowed under. Yoder, what's more, in The Original Revolution, offers a kind of Mennonite Two Kingdoms, wherein the State and its policing, war making capacities are unfortunately necessary in this fallen world, but Christians are not to involve themselves in such business. Over time, he said, it just might fall out that were more and more folks to convert to following Jesus, the number left over for that kind of business would grow smaller and smaller. He wasn't holding his breath for that, however, being the Niebuhrian sort that he was.

     It comes to this - even if, in the final rigorous analysis, war is in certain cases permissible and even necessary (that latter being vastly more difficult to prove), it does not follow that one cannot take the even more difficult road of martyrdom by refusing to kill. For my part, I tend to take the nonviolent way because I am, quite frankly, the most violent man at heart you will ever meet. My instinct is to refuse the 'proportionate response' and the 'defensive posture', and wipe out those who would threaten me before they can act. I suspect that I'm not the only one with such a streak of amoral brutality, and it is precisely that which is let loose in a war, even a 'just war'. After all, one of the criteria for a just war is a reasonable chance of success, which means you have to be able to reasonably assert that winning the war is possible. Look at history, and tell me what it takes to win a war. If you're honest, you'll see that it's precisely that amoral brutality, the willingness to kill without restraint, to inspire terror and obedience by turns, and in the end, kill more people in more horrifyingly painful and terrifying ways, than your enemy, that wins a war.

yet another book purge underway...

     Well, of all the book purges seen at chez Hall, and there have been some, this is the most difficult. This one is not the largest, nor the most comprehensive, but for some reason it is simply hard to finish. I just don't want to liquidate all these reprobates. 
     Still, the job must be done. I will harden myself like a good revolutionary, and create a true state of terror: 'He got rid of that one? He loved that one! What then will he do to us?'

Tuesday, December 3, 2013

for the record...

     I fear a world without suffering almost as much as I fear one where a man cannot disappear if he's of such a mind.

this isn't really news is it?

     Belgium’s Culture of Death - don't get sick or fall down in Belgium. Don't get old, don't get a headache. It's probably not a good idea to be a child either. Don't feel sad, don't miss your mother, don't worry about your taxes or the electric bill. Be shiny and happy all the time, or your life is not worthy of life.