3 Notes

Aging itself does not bring wisdom. It often brings regression to childishness, dependency, and bitterness over lost opportunities. Only those who are still intellectually, emotionally, spiritually growing inherit the richness of aging.

~James Hollis

3 Notes

“For that same reason, human science (knowledge) cannot discover God; for human science is but the backward undoing of the tapestry-web of God’s science, works with its back to him, and is always leaving him–his intent, that is, his perfected work–behind it, always going farther and farther away from the point where his work culminates in 👉🏼revelation.👈🏼

Doubtless it thus makes some small intellectual approach to him, but at best it can come only to his back; science will never find the face of God; while those who would reach his heart, those who, like Dante, are returning thither where they are, will find also the spring-head of his science.

‪𝐀𝐧𝐚𝐥𝐲𝐬𝐢𝐬 𝐢𝐬 𝐠𝐨𝐨𝐝, 𝐚𝐬 𝐝𝐞𝐚𝐭𝐡 𝐢𝐬 𝐠𝐨𝐨𝐝; 𝐛𝐮𝐭 𝐚𝐧𝐚𝐥𝐲𝐬𝐢𝐬 𝐢𝐬 𝐝𝐞𝐚𝐭𝐡, 𝐧𝐨𝐭 𝐥𝐢𝐟𝐞.‬

It discovers a little of the way God walks to his ends, but in so doing it forgets and leaves the end itself behind…the very process of his work is such a leaving of God’s ends behind. It is a following back of his footsteps, too often 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢𝘱𝘱𝘳𝘦𝘤𝘪𝘢𝘵𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘳𝘦𝘴𝘶𝘭𝘵 𝘧𝘰𝘳 𝘸𝘩𝘪𝘤𝘩 𝘵𝘩𝘦 𝘧𝘦𝘦𝘵 𝘵𝘰𝘰𝘬 𝘵𝘩𝘰𝘴𝘦 𝘴𝘵𝘦𝘱𝘴.

To rise from the perfected work is the swifter and loftier ascent. If the man could find out why God worked so, then he would be discovering God; but even then he would not be discovering the best and the deepest of God; for his means cannot be so great as his ends.”

— George MacDonald

Unspoken Sermons, 1867

5 Notes

Reading Aeschylusโ€™ ancient play Prometheus Bound (479-424 bc), and came across this phrase well known to anyone familiar w/ the New Testament in the scene where the titan, Oceanius comes to visit Prometheus in his imprisonment to try to get him to take his bitter complaining down a notch:

โ€œIf thou takest me as counsellor thou'lt straightway ๐˜ค๐˜ฆ๐˜ข๐˜ด๐˜ฆ ๐˜ต๐˜ฐ ๐˜ฌ๐˜ช๐˜ค๐˜ฌ ๐˜ข๐˜จ๐˜ข๐˜ช๐˜ฏ๐˜ด๐˜ต ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฑ๐˜ณ๐˜ช๐˜ค๐˜ฌ๐˜ด, knowing that, hard of heart, the tyrant wields his rule mercilessly.โ€ (Anistrophe 2)

Fast forward 550 years later, and we have the account, written in a very different, not-classical, basic, unadorned form of Greek, of a zealous Jewish rebbe in training, Shaโ€™ul of Tarsus, taught by the well-known, Rabban Gamaliel, on his way to Damascus to return imprisoned Jewish converts to โ€œThe Wayโ€ (Christianity) back to Jerusalem to stand trial for their crime of apostasy & blasphemy before the Sanhedrin:

โ€œAs he journeyed he came near Damascus, and suddenly a light shone around him from heaven. Then he fell to the ground, and heard a voice saying to him, โ€œSaul, Saul, why are you persecuting Me?โ€

And he said, โ€œWho are You, Lord?โ€

Then the Lord said, โ€œI am Jesus, whom you are persecuting. ๐˜๐˜ต ๐˜ช๐˜ด ๐˜ฉ๐˜ข๐˜ณ๐˜ฅ ๐˜ง๐˜ฐ๐˜ณ ๐˜บ๐˜ฐ๐˜ถ ๐˜ต๐˜ฐ ๐˜ฌ๐˜ช๐˜ค๐˜ฌ ๐˜ข๐˜จ๐˜ข๐˜ช๐˜ฏ๐˜ด๐˜ต ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฑ๐˜ณ๐˜ช๐˜ค๐˜ฌ๐˜ด.โ€ (Acts 9:3-5)

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Thoughts

- Like so many of the aphorisms & sayings still used in common English derived from Shakespeare, itโ€™s not surprising to see similar types of sayings preserved and handed-down through centuries in the Greek-influenced Levant of the 1st century AD.

- Saul/Paul was a rabbinically trained Greek-speaking Jew, who had scholastic level familiarity w/ the classical Greek canon, which was not uncommon for rabbinic talmidim (students) at that time. This familiarity shows itself in that same New Testament letter called โ€œThe acts of the apostlesโ€, where it recounts Saul (now Paul)โ€™s visit to Athens & his exhortation to the Stoic & other philosophers gathered at the Areopagus (โ€œHill of Aresโ€ aka โ€œMars Hillโ€), where he says the following, w/ his last sentence quoting a line from the 3rd century BC Stoic philosopher, Aratus.

โ€œThe God (โ€œho theosโ€) who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands. And he is not served by human hands, as if he needed anything. Rather, he himself gives everyone life and breath and everything else. From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands. God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us. ย โ€˜๐˜๐˜ฐ๐˜ณ ๐˜ช๐˜ฏ ๐˜ฉ๐˜ช๐˜ฎ ๐˜ธ๐˜ฆ ๐˜ญ๐˜ช๐˜ท๐˜ฆ ๐˜ข๐˜ฏ๐˜ฅ ๐˜ฎ๐˜ฐ๐˜ท๐˜ฆ ๐˜ข๐˜ฏ๐˜ฅ ๐˜ฉ๐˜ข๐˜ท๐˜ฆ ๐˜ฐ๐˜ถ๐˜ณ ๐˜ฃ๐˜ฆ๐˜ช๐˜ฏ๐˜จ.โ€™ ๐˜ˆ๐˜ด ๐˜ด๐˜ฐ๐˜ฎ๐˜ฆ ๐˜ฐ๐˜ง ๐˜บ๐˜ฐ๐˜ถ๐˜ณ ๐˜ฐ๐˜ธ๐˜ฏ ๐˜ฑ๐˜ฐ๐˜ฆ๐˜ต๐˜ด ๐˜ฉ๐˜ข๐˜ท๐˜ฆ ๐˜ด๐˜ข๐˜ช๐˜ฅ, โ€˜๐˜ž๐˜ฆ ๐˜ข๐˜ณ๐˜ฆ ๐˜ฉ๐˜ช๐˜ด ๐˜ฐ๐˜ง๐˜ง๐˜ด๐˜ฑ๐˜ณ๐˜ช๐˜ฏ๐˜จ.โ€™โ€

- I think itโ€™s interesting how when addressing Saul 1:1, Jesus specifically quotes Aeschylusโ€™ line, Iโ€™m guessing not only known, but even frequently used by Saul, perhaps even something he would tell the new Christian converts he was well known for dragging into prison & confiscating the property of during his persecution campaign, which at the time he felt was his duty as a true Israelite & faithful keeper of the Torah.

As I was reflecting on this it made me smile bc as many throughout history have attested to, when God confronts us directly, the first thing that confirms the authenticity of the revelation is the alarming & ๐ข๐ฆ๐ฆ๐ž๐๐ข๐š๐ญ๐ž disclosure, ๐Ÿ‘‰๐Ÿผright in front of our faces๐Ÿ‘ˆ๐Ÿผ, of a most deeply personal & intimate detail of our personality & motivations exposed as familiar, go-to attitudes & the secret things we whisper to ourselves deep inside to justify our bullshit/misdeeds. In โ€˜Surprised by Joyโ€™, as a teetering atheist-turned-agnostic, CS Lewis recounts a similar experience happening to him during a bus ride to a zoo.

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2 Notes

530 Notes

nobrashfestivity:

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Hans Bellmer

Fantastic.

20 Notes

“The New Testament in the original Greek is not a work of literary art : it is not written in a solemn, ecclesiastical language, it is written in the sort of Greek which was spoken over the Eastern Mediterranean after Greek had become an international language and therefore lost its real beauty and subtlety.

In it we see Greek used by people who have no real feeling for Greek words because Greek words are not the words they spoke when they were children. It is a sort of “basic” Greek; a language without roots in the soil, a utilitarian, commercial and administrative language. Does this shock us? It ought not to, except as the Incarnation itself ought to shock us.

The same divine humility which decreed that God should become a baby at a peasant-woman’s breast, and later an arrested field-preacher in the hands of the Roman police, decreed also that He should be preached in a vulgar, prosaic and unliterary language. If you can stomach the one, you can stomach the other.

The Incarnation is in that sense an irreverent doctrine: Christianity, in that sense, an incurably irreverent religion. When we expect that it should have come before the World in all the beauty that we now feel in the Authorised Version we are as wide of the mark as the Jews were in expecting that the Messiah would come as a great earthly King.

The real sanctity, the real beauty and sublimity of the New Testament (as of Christ’s life) are of a different sort: miles deeper or further in.”

CS Lewis, intro to JB Phillip’s translation of the New Testament letters, 𝘓𝘦𝘵𝘵𝘦𝘳𝘴 𝘵𝘰 𝘠𝘰𝘶𝘯𝘨 𝘊𝘩𝘶𝘳𝘤𝘩𝘦𝘴, 1947

40 Notes

As we were lunching, an elderly bourgeois couple entered, who evidently were regulars. He had a left hemiplegia from a stroke, but could still walk, and was dressed in a suit and tie, while his wife was expensively if not elegantly dressed. It seems they dressed like that just to go out for lunch together every day; I found something heroic in their maintenance of their own standards, irrespective of the temper of the times around them.

I experienced a strange kind of relief in seeing them after spending the morning among the crowds dressed as if their clothes—T-shirts and jeans or shorts—had spent the night in a crumpled pile on the floor at the end of the bed.

Porto—a crowd from all over Europe with a fair sprinkling of Americans—quite apart from the prevalence of self-mutilation by tattoo and piercing, was the complete absence of any sense of personal dignity. This is not the same as absence of ego, however; indeed, it is the very reverse. Someone with a sense of personal dignity has an idea of how others are likely to see him. Someone who has no such sense of dignity does not care what others think of him and perhaps is not even aware that he ought to care. In other words, he is a solipsist, except when he needs something from someone

No doubt it is largely because of my age, but in many places I feel almost as though we were successful barbarians who have taken over the ruins of a civilization that we have conquered.

Theodore Dalrymple on a recent trip to Portugal

16 Notes

The Barbarian hopes — and that is the mark of him, that he can have his cake and eat it too. He will consume what civilization has slowly produced after generations of selection and effort, but he will not be at pains to replace such goods, nor indeed has he a comprehension of the virtue that has brought them into being.

Discipline seems to him irrational, on which account he is ever marvelling that civilization, should have offended him with priests and soldiers…. In a word, the Barbarian is discoverable everywhere in this, 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐜𝐚𝐧𝐧𝐨𝐭 𝐦𝐚𝐤𝐞: that he can befog and destroy but that 𝐡𝐞 𝐜𝐚𝐧𝐧𝐨𝐭 𝐬𝐮𝐬𝐭𝐚𝐢𝐧; and of every Barbarian in the decline or peril of every civilization exactly that has been true.

We sit by and watch the barbarian. We tolerate him in the long stretches of peace, we are not afraid. We are tickled by his irreverence; his comic inversion of our old certitudes and our fixed creed refreshes us; we laugh. But as we laugh we are watched by large and awful faces from beyond, and on these faces there are no smiles.

— Hilaire Belloc (1912)

Notes

If Larry Elder’s recent interview on “The Breakfast Club” podcast were a campaign ad, the title would practically write itself: “Never bring talking points to a fact fight.”

For more than an hour, the veteran radio host and 2024 presidential candidate used data and logic to pick apart every argument Charlamagne, DJ Envy, and political commentator Tezlyn Figaro had to offer about the state of black America.

The interview started with Elder discussing fatherlessness, something he described as the top social problem in America today. He noted that non-marital births have increased threefold for both blacks and whites since the 1960s and linked the breakdown of the nuclear family to violent crime, poverty, and incarceration.

You would think that after hearing something like that, a man who talks so much about race and helping “his people” would want to know what he and other influential African-Americans can do to change this reality. Instead, the host responded by asking Elder, “What do white people do wrong?”

In that moment, Charlamagne went from being a noted expert on systemic racism and social justice to a staunch supporter of the White Lives Matter movement. Like many black progressives, the author and radio host loves to talk about race when it comes to police brutality, “mass incarceration,” redlining, school funding inequities, or acts of violence tied to white supremacy. But as soon as the conversation turns to the roles black people must play in our own uplift, suddenly his throat starts to close, his skin starts to itch, and the only color he can see is white.

This allergic reaction to accountability can flare up at a moment’s notice. The only thing that brings a person suffering from severe symptoms out of anaphylactic shock is a jab of the “what about white people?” EpiPen. The urgent concern for white people magically disappears as the other symptoms subside and the patient is able to resume predictable conversations about systemic racism.

No family, community, or country can improve its social and economic condition as long as its members see themselves as helpless and powerless.

Politics is a contact sport, so ideas and positions that are never tested get brittle over time. The mind starts to atrophy when you spend most of your time with people who nod approvingly whenever they hear their favorite political catchphrase.

Black voters, like all Americans, deserve insightful debates on important issues. We are not being served by the outlets that sell systemic racism and white supremacy as our main problems, only to claim that bigger government and better white people are our main vehicles for change.

𝐇𝐨𝐩𝐞𝐟𝐮𝐥𝐥𝐲, 𝐋𝐚𝐫𝐫𝐲 𝐄𝐥𝐝𝐞𝐫’𝐬 𝐞𝐧𝐭𝐢𝐫𝐞 𝐢𝐧𝐭𝐞𝐫𝐯𝐢𝐞𝐰 𝐬𝐞𝐫𝐯𝐞𝐬 𝐚𝐬 𝐚 𝐰𝐚𝐤𝐞-𝐮𝐩 𝐜𝐚𝐥𝐥 𝐟𝐨𝐫 𝐚𝐧𝐲𝐨𝐧𝐞 𝐰𝐡𝐨 𝐭𝐡𝐢𝐧𝐤𝐬 𝐠𝐞𝐭𝐭𝐢𝐧𝐠 𝐚 𝐃𝐞𝐦𝐨𝐜𝐫𝐚𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐖𝐡𝐢𝐭𝐞 𝐇𝐨𝐮𝐬𝐞 𝐢𝐬 𝐦𝐨𝐫𝐞 𝐢𝐦𝐩𝐨𝐫𝐭𝐚𝐧𝐭 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐟𝐮𝐭𝐮𝐫𝐞 𝐨𝐟 𝐭𝐡𝐢𝐬 𝐜𝐨𝐮𝐧𝐭𝐫𝐲 𝐭𝐡𝐚𝐧 𝐚 𝐝𝐞𝐝𝐢𝐜𝐚𝐭𝐞𝐝 𝐝𝐚𝐝 𝐢𝐧 𝐡𝐢𝐬 𝐨𝐰𝐧 𝐡𝐨𝐮𝐬𝐞.

DeLano Squires

12 Notes

“Moral grandiosity seems to have infected the nomenklatura class of giant corporations. It is not enough for them to ensure that the corporations make a decent profit within the framework of the law; they must claim to also be morally improving, if not actually saving, the world.

So it was with Alison Rose, the first female chief executive of the National Westminster Bank, a large British bank 39 percent owned by the British government. When first appointed to the position, she said that she would put combatting climate change at the centre of the bank’s policies and activities. Whether shareholders were delighted to hear this is unknown.

But the bank, under her direction, went further. Its subsidiary, Coutts, founded in 1692 and long banker to the rich, compiled a Stasi-like dossier on one of its customers, Nigel Farage, before “exiting” him from the bank, to use the elegant term employed by Ms. Rose. (Defenestration will come later, perhaps.)

Farage is, of course, a prominent right-wing political figure in Britain, as much detested as he is admired. There was no allegation in the dossier that he had done anything illegal; indeed, in person, he had always acted correctly and courteously toward staff. What was alleged was that his “values” did not accord with those of the bank, which were self-proclaimed as “inclusive” (though not of people with less than $3.5 million to deposit or borrow). Farage was depicted as a xenophobe and racist, mainly because he was in favour of Brexit and against unlimited immigration. That anyone could support Brexit for any reason other than xenophobia, or oppose unlimited immigration other than because he was a racist, was inconceivable to the diverse, inclusive thinkers of Coutts Bank.

Ms. Rose saw fit to leak details to the BBC about Farage’s banking affairs, claiming to believe that they were public knowledge already. She did not mention the 40-page dossier that her staff had put together, about Farage’s publicly-stated views. The Stasi would have been proud of the bank’s work, which comprehensively proved him to have anti-woke views.

Whatever else might be said about Mr. Farage, no one would describe him as a pushover, the kind of person who would take mistreatment lying down. Even the Guardian newspaper, which cannot be suspected of partiality for him, suggested that the bank and its chief executive had questions to answer.

It was not long before Ms. Rose had to beat a retreat. She issued a statement in which she said:

I have apologised to Mr. Farage for the deeply inappropriate language contained in [the dossier].

The board of the bank said that “after careful reflection [it] has concluded that it retains full confidence in Ms. Rose as CEO of the bank.”

The following day, Rose resigned, admitting to “a serious error of judgment.”

𝐓𝐡𝐞 𝐯𝐚𝐥𝐮𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐛𝐚𝐧𝐤 𝐟𝐞𝐥𝐥 𝐛𝐲 𝐦𝐨𝐫𝐞 𝐭𝐡𝐚𝐧 $𝟏 𝐛𝐢𝐥𝐥𝐢𝐨𝐧.

The weasel words of Ms. Rose and the bank board are worth examination. They deflected, and I suspect were intended to deflect, the main criticism directed at Ms. Rose and the bank: namely, that the bank had been involved in a scandalous and sinister surveillance of Mr. Farage’s political views and attempted to use them as a reason to deny him banking services, all in the name of their own political views, which they assumed to be beyond criticism or even discussion. The humble role of keeping his money, lending him money, or perhaps giving him financial advice, was not enough for them: they saw themselves as the guardians of correct political policy.

It was not that the words used to describe Mr. Farage were “inappropriate,” or even that they were libelous. It is that the bank saw fit to investigate and describe him at all, at least in the absence of any suspicion of fraud, money laundering, and so forth. “The error of judgment” to which Ms. Rose referred was not that she spoke to the BBC about his banking affairs (it is not easy to believe that she did so without malice, incidentally), but that she compiled a dossier on Farage in the first place—and then “error of judgment” is hardly a sufficient term on what was a blatant and even wicked attempt at instituting a form of totalitarianism.

This raises the question of whether one can be wicked without intending to be so, for it is quite clear that Ms. Rose had no real understanding, even after her resignation, of the sheer dangerousness and depravity of what the bank, under her direction, had done.

As for the board’s somewhat convoluted declaration that “after careful consideration, it concluded that it retains full confidence,” etc., it suggests that it was involved in an exercise of psychoanalytical self-examination rather than of an objective state of affairs: absurd, in the light of Ms. Rose’s resignation within twenty-four hours. The board, no more than Ms. Rose herself, understood what the essence of the problem was. For them, if there had been no publicity, there would have been no problem: so when Mr. Farage called for the dismissal of the board en masse, I sympathised with his view.

There is, of course, the question of the competence of the bank’s management. Last year, the bank’s profits rose by 50 percent (I wish my income had risen by as much). I am not competent to comment on the solidity of this achievement: excellent profits one year followed by complete collapse the next seem not to be unknown in the banking world. But the rising profits under Ms. Rose for the four years of her direction seem to point to, at least on some level, of competence. How many equally competent persons there are who could replace her, I do not know.

Still, 𝐭𝐡𝐞 𝐭𝐞𝐧𝐝𝐞𝐧𝐜𝐲 𝐭𝐨 𝐦𝐨𝐫𝐚𝐥 𝐠𝐫𝐚𝐧𝐝𝐢𝐨𝐬𝐢𝐭𝐲 𝐜𝐨𝐦𝐛𝐢𝐧𝐞𝐝 𝐰𝐢𝐭𝐡 𝐚 𝐥𝐚𝐜𝐤 𝐨𝐟 𝐞𝐥𝐞𝐦𝐞𝐧𝐭𝐚𝐫𝐲 𝐬𝐜𝐫𝐮𝐩𝐥𝐞𝐬, as illustrated in this episode, is worrying. Would one trust such people if the political wind changed direction? Their views would change, but the iron moral certainty and self-belief would remain the same, like the grin of the Cheshire Cat. How many meetings have I sat through in which some apparatchik has claimed to be passionately committed to a policy, only to be just as passionately committed to the precise opposite when his own masters demand a change of direction?! The Coutts story is one of how totalitarianism can flourish.”

Theodore Dalrymple

Following