Romantic Christianity

I have just published my book through Lulu and am waiting for six copies other than my author’s copy. I will send the six copies to my Bishop and some friends free of charge.

Others who may be interested can buy the book directly from Lulu at a very reasonable price. Note: some may experience difficulties on Lulu’s site with this link that works for me in France. Try https://www.lulu.com/ and search for “Romantic Christianity”. There may be variations in the linking system in different parts of the world.

Here is my preface:

This modest volume has grown from the experience of life and my encounter with the Christian faith. What drew me to Christianity from a sceptical childhood and rational upbringing? I have had to discover that different things attract our contemporaries to churches, pilgrimages, priests, solemn music, plain preaching and silent prayer alone or in a group.

A few episodes in my childhood stand out in my memory in relation to the themes of Romanticism, especially the Sturm und Drang of a very black storm coming in from the Atlantic during a family holiday in Portugal. I stood on the breakwater of the port facing a freshening wind and the increasing waves. My mother found me and was concerned, rightly, for my safety. The dream died. What dream was that? It was perhaps a moment of facing the anger of nature with my own dark anger.

Throughout my adolescence, I was drawn to literature from the nineteenth century, especially the poets like Shelley, Keats and Byron. The passionate symphonies of Beethoven brought me another dimension in life than I would have found in the kind of music that stimulated my contemporaries. A few months after my brief encounter with the storm, I discovered the 1812 Overture of Tchaikovsky and its scenes of war and anger after the melancholy Orthodox Church chant opening the piece. Jules Verne was a particular influence with his vision of the future in technology that was yet to be invented. Captain Nemo seemed to be fighting the same war as Byron as he gave his life for the Greeks. I saw Christianity in Romantic terms as I began to learn the organ and sang in choirs. I was attracted by the transcendentals of truth, beauty and goodness, though I had hardly heard of Plato.

In our times, we find that Christianity has become much more associated with political activism in the belief that faith without good works is dead faith. Christian worship has largely become assimilated with television entertainment and the social dimension. At the age of 22, I embraced Roman Catholicism through the traditionalists. I crossed the English Channel the following year to France where I constructed a whole reality in my imagination, something I would never find.

For many years I asked many questions about Christianity, the world, other people and myself. I sought a theological response, a psychological answer, but none seemed to be forthcoming until I gained better self-knowledge.

From the outside, most institutional churches seem to be rotting, dwindling away, the buildings neglected or put to secular use. For the first time in history, the world is no longer hostile – but indifferent. The average person could not care less and has something else to do. Religion like politics becomes polarised and increasingly radical. No place remains for reasoned dialogue. The answer seems to be found in the observation that Christianity is being put to a use for which it was never intended: secular politics and governance. That is hardly a new problem.

Being a Christian involves initiation into a mystery that is hidden from those who are not ready to understand either with their intellectual faculties or a living imagination. I discovered that the themes of Romanticism which I had experienced for myself or read in literature perfectly described the human soul that was ready to receive this Mystery of God’s truth, beauty and goodness, expressed through man-made icons of music, liturgy and human love.

This work, not intended to be an academic study, but rather a set of reflections based on reading and personal thought over the years, is both a personal testimony and a narrative of a discovery which may bring others to happiness and fulfilment of life, answers to the eternal questions and our anguish.

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Miserere mei, Deus

On this 75th anniversary of the liberation of the concentration camps.

Have mercy upon me, O God, after thy great goodness: according to the multitude of thy mercies do away mine offences.
Wash me throughly from my wickedness: and cleanse me from my sin.
For I acknowledge my faults: and my sin is ever before me.
Against thee only have I sinned, and done this evil in thy sight: that thou mightest be justified in thy saying, and clear when thou art judged.
Behold, I was shapen in wickedness: and in sin hath my mother conceived me.
But lo, thou requirest truth in the inward parts: and shalt make me to understand wisdom secretly.
Thou shalt purge me with hyssop, and I shall be clean: thou shalt wash me, and I shall be whiter than snow.
Thou shalt make me hear of joy and gladness: that the bones which thou hast broken may rejoice.
Turn thy face from my sins: and put out all my misdeeds.
Make me a clean heart, O God: and renew a right spirit within me.
Cast me not away from thy presence: and take not thy holy Spirit from me.
O give me the comfort of thy help again: and stablish me with thy free Spirit.
Then shall I teach thy ways unto the wicked: and sinners shall be converted unto thee.
Deliver me from blood-guiltiness, O God, thou that art the God of my health: and my tongue shall sing of thy righteousness.
Thou shalt open my lips, O Lord: and my mouth shall shew thy praise.
For thou desirest no sacrifice, else would I give it thee: but thou delightest not in burnt-offerings.
The sacrifice of God is a troubled spirit: a broken and contrite heart, O God, shalt thou not despise.
O be favourable and gracious unto Sion: build thou the walls of Jerusalem.
Then shalt thou be pleased with the sacrifice of righteousness, with the burnt-offerings and oblations: then shall they offer young bullocks upon thine altar.

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Continuing Anglican News

I am highly encouraged by our Archbishop’s Charge to Provincial Synod published on his website.

Also, the Traditional Anglican Communion is becoming the Traditional Anglican Church. See the Anglican Church in America news release. This means that the former communion of independent Churches will be a single Church with a number of Provinces. The TAC is a partner Church in the G4 with the Anglican Catholic Church and the two other Anglican Churches.

As our Archbishop informs us, relations with the Polish National Catholic Church (and by extension with the Union of Scranton and the Nordic Catholic Church) are promising and progress is being made.

Archbishop Haverland, in spite of his positive and optimistic approach, is sober about Continuing Anglicanism and indeed all Christianity in America and the western world. Some parishes are declining.

Perhaps this last consideration confirms me in my feeling that we have to come up with something new and interior. I don’t have the answers – as the least of the Church’s priests, but I’m looking for them…

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Apprehending the Transcendent

For this posting, I reproduce the title of the video to which I am linking. I myself was unaware of the work of Sir Roger Scruton who passed away only a few days ago. This dialogue reveals many of the themes that have attracted me to Platonism, Romanticism and the esoteric Christian tradition.

We are reminded of a theory of knowledge and truth that is entirely comparable to that of the German Romantics of the 1790’s and 1800’s – the truth being a transcendent object of desire, not only of the intellect but also of the imagination. I am very heartened to hear such talk today in criticism of the prevailing nihilistic and post-modern paradigms.

Sir Roger was also a strong supporter of English political conservatism. He was concerned for a sense of identity of our country against the backdrop of radical socialism, also for the rule of law and public order. He was apparently not very concerned for the individual person in the social contract, though he was not a collectivist. Critical of the modern feminist movement with its assumptions of “predatory” instincts in all men, he held to traditional values of modesty for women and chivalry for men. It is significant that he expressed sympathy for early feminism such as that of Mary Wollstonecraft. What is praiseworthy in Scruton is his philosophical perspective in questions of social doctrine and politics rather than the repeated slogans and hot buttons to which we are subjected in the social media. His observations on education remind me somewhat of the German concept of Bildung.

Listening attentively to the dialogue, I had the impression that many subjects were “bounced” over, but that is understandable since time was limited. I warmed to the essentially Romantic and Platonist philosophical root of the dialogue. I identify easily with the refusal of nihilism and “post-truth” post-modernism. I felt a certain sympathy for the Left in the polemics over Brexit over the course of last year, but I have seen that the failure of the Labour party was largely due to Corbyn’s “dinosaur” communism. Scruton’s conservatism rather reminds me of some ideas that circulated among some French traditionalist Catholic intellectuals in works like Eric Vatré, La Droite du Père, Paris 1994. That book contains interviews with a wide range of thinkers, and it was brought back to my mind as I listened to some of Scruton’s ideas.

I recommend watching this video and investigating the work of this distinguished philosopher and educator.

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The Saint Osmund Guild

Some correspondence by e-mail with a list of six persons has brought me to simplify this project and refine its objectives. In particular, I have laid aside the idea of a trust or an association along the lines of a registered charity. It will simply be a group of persons known to each other for a common purpose, though each would be doing his own work autonomously – no groupthink. We will also be financially independent as we are now. However, friends are there to encourage each other. Discouragement and “writer’s block” are always just around the corner.

The experience with dealing with a Facebook group of more than 1,200 members, mostly lurkers and dead wood, shows that the same issues come back again and again. I have had to remind the group that the germane topic is the Use of Sarum and secondarily about other related local rites like in northern France. The Use of Sarum evolved in a different way than the Tridentine codification of the Roman rite. It is not the Book of Common Prayer with high-church trappings. Again and again, I have had to upbraid posters for slurs against those who do not belong to their “one true church”. Sarum is not merely a variant of the Roman rite, however similar it may seem superficially, otherwise it is implied that Sarum (or Paris, Rouen, etc.) are superfluous, and that the real aim is to get everyone to (for example) the 1962 Roman rite or the Novus Ordo. It is only expected that dialogue will turn around these points because group members are generally traditionalist Roman Catholics and have not bothered to read basic introductions to the subject. We need to avoid denominational and “true church” issues as well as arguments based on ignorance and prejudice, canonical positivism, Donatist sacramental theology, etc. We have at the same time to be inter-denominational and non-denominational, even making abstraction of being a priest.

Therefore, this Guild will consist of a handful of five or six academics and thinkers who are prepared to put their religious convictions into second place. Some of us are Continuum Anglicans, some Roman Catholics and some Eastern Orthodox. We are aware of this problem and the need to make distinctions and compartmentalisations. In any case, we are aware of the shortcomings and human imperfections of the Churches to which we belong. We might be able to meet up from time to time, hold university-style seminars of prepared papers with questions and sing the Office together, spend time in silent prayer and contemplation.

The essential purposes are constant, and have been in my mind for many years. We need to use our books and computer equipment to collaborate with the extraordinary work of Dr William Renwick on The Sarum Rite. Work of the Office and the Antiphonary is well advanced and is continuing. Pdf files can be downloaded with three versions: Latin, liturgical English and a study edition. I have been slow with the English and Latin altar missals. I only have Holy Week to complete in my Word files, and then I’m sure that Dr Renwick could do a nice page layout with Gregorian chant for the prefaces, intonation of the Gloria and Credo, Ite missa est, etc. Books for use at the altar need to be properly bound by sewing in sections so that the book will last. A bound missal will be very expensive, unless it can be crowdfunded for those churches and communities wishing to use it. There also needs to be a Gradual.

In addition to actual liturgical books, which are becoming a reality, we live in a world in which traditional sacramental and liturgical Christianity is becoming less and less relevant. We have seen the far from convincing results of attempts to acculturate Christian worship to modern popular culture and entertainment. Therefore, we need also to study questions of philosophy and culture. The theme of Romanticism, for want of a better term less vulnerable to abuse, is strong in my mind – because it is the one force that made Catholic revival possible in continental Europe and the British Isles in the nineteenth century. Without a “plausibility structure”, our work on the liturgy will be absolutely pointless. You might be asking – What about faith and commitment to Christ? This question is also in our minds as believing Christians, but it is conditioned by our ecclesial attachments, which must remain secondary in our common work.

In addition to publishing work and writing books and articles, another service to the outside world is possible: expanding the work of making rare books available through scanning them into graphic pdf files and text in Word and text format. Such would not be possible for books still in copyright even when out of print, so solutions would need to be found. Most of what interests us is fortunately out of copyright. There are already links on As the Sun in its Orb to books on the Internet Archive. We only need to scan and post books not already available there.

As for my idea of wills and legacies requiring things like trusts and registered charities, we will need to give it a lot more thought after sifting through legal and financial questions. That is not something for the immediate, otherwise we would just get too bogged down.

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English Tradition

My attention has just been drawn to Charism of the Ordinariate published by the Australian Ordinariate. They offer seven points as what they consider most characteristic of the reason why the Ordinariates should not simply be absorbed into mainstream post-Vatican II Roman Catholicism. My stomach sank to my feet as I read another flurry on Facebook of polemics from those who think that the only way to unite Continuing Anglicanism is on the basis of English Protestantism and pre-Tractarianism.

The seven given points are

  • Call to community faith and devotion

  • Evangelical charity

  • Sacral English

  • Reverence and beauty in Worship

  • Music and Congregational hymn singing

  • Gospel preaching

  • English theological tradition

Apart from the final one, I hardly see what there cannot also be found in German, French and Italian Catholicism. There have always been spiritual and devotional movements, often associated with religious orders right the way through the history of the Church. The Oratory of St Philip Neri has attracted many Anglicans due to a high degree of compatibility, but the founder was an Italian and a Florentine.

I have to grant the notion of archaic English being just as good a sacred language as Church Slavonic in relation to Russian. Liturgical translations will remain a problem for a long time. The question of language is connected with reverence and beauty in worship. Unfortunately, bringing up such a point underlines the contrary in mainstream Roman Catholic worship. The question is essentially cultural and is marked by the difference between rationalist Classicism and Romanticism. This tendency of desacralising the liturgy entered the Roman Catholic world essentially from the Tridentine codification of 1568 and 1570 but also from the Synod of Pistoia of 1786. Cranmer’s reforms of 1549 and 1552 were motivated in exactly the same mindset – recover the Primitive Church and wipe away all the accretions even if they were not accretions but a part of the oldest traditions. Unfortunately, the way the liturgy has been treated by both Anglicanism and Roman Catholicism leaves little to desire in the former – other than the trappings of Choral Evensong in cathedrals. I too remember finding the long lessons boring and looking forward to the next sung bit.

Roman Catholics too have hymns for parish use. It suffices to look at the Westminster Hymnal edited by Sir Richard R. Terry. The Americans too have good hymn books. It is not necessary to claim an Anglican heritage to sing hymns.

Gospel preaching makes me shudder. Few clergymen I knew in the Church of England or here on the Continent have the oratory skills to preach convincingly. The result is usually boring waffle. I have known some exceptions of men who sought to convince and awaken from sleep, or simply use the pulpit for adult catechesis and instruction. I do have to admit that I have practically no training in oratory and rhetoric, and struggled with preaching with any degree of confidence. I believe that the last time I preached was nearly two years ago when my Bishop invited me to preach in his church. I adopt the calm style of the university professor, quietness and respect for the intelligence of my listeners. Remarks after Mass were more positive than anything else, but one never really knows what goes on in people’s minds. I suppose that the expression “Gospel preaching” is concentrating on the essential of Christ’s message, the Kingdom of God and our salvation. Fine, if it is not to be boring waffle but something from the preacher’s personality and his own faith.

The English theological tradition needs to be taken apart and set into context at the same time. The greater context is what some coin as Northern Catholicism. At the most superficial level, we contrast English university intellectuals and busloads of noisy Spanish and Italian pilgrims in Fatima and Lourdes. The comparison is unfair, like apples and oranges. Josef Ratzinger is not English. He is German, and most of my university professors were not English either, but taught us the fruits of their research, writings and spiritual lives. England does not have a monopoly on theological learning, far from it. The Australian Ordinariate emphasises the mystical tradition of the later middle ages. Then we go forward to the Caroline Divines and fast-forward to Newman. Some of the Caroline Divines had their parallels in Germany, through they were more associated with the Restoration and Jacob Böhme was straddled over the end of the sixteenth century to the early seventeenth. Again, as I wrote in Little Renaissance, the lights from enlightened people transcended national boundaries and cultures. Nothing is mentioned here about that ray of light through Böhme, J.S. Bach, Göthe, Novalis, Schlegel and Louis-Claude de Saint-Martin, none of whom were English.

I now lay down my point. It is nothing to do with being English or from anywhere else. Bach was not the composer and poet he was by being German, but by being an illuminated person. It was the same with Newman, whose soul was noble and his aspirations high. He was formed by his time and the influences around him, but he was himself.

I am of the idea that being English or even Anglican is quite irrelevant. The words mean different things to different people. Americans and Australians talk about being “English”, but I was born and grew up in that country, nurtured by the beauty of the Lake District. It is a euphemism that means something that is extremely hard to define.

I think some are looking for ideas that describe feelings we have, but find hard to express in language. One such notion that distinguishes those of us who “feel northern” is Romanticism. Msgr Andrew Burnham scratched its surface during a talk he gave in Oxford in 2018: “What drove High Churchmen, at least from the nineteenth century on, at least in part, was the romantic movement. In that sense æsthetics led theology by the nose“. Romanticism involved the aesthetic sense in a big way, it is true, but its essential meaning was much more metaphysical and existential. Enlarging the meaning of the word Romanticism, I find its roots in absolutely everything that is mentioned as worth keeping, from sacred oratory to music and liturgy, to poetry and art, everything that brings the whole human being to his or her divine image through the senses and the imagination. Thus we will find it as much in Böhme as in the Little Renaissance and our own times.

Something that might well have been more English than anything else is the individualism of the human person as opposed to the corporate mass of collectivism. Roman Catholicism has always been jealous of the purity of its orthodoxy, and the precautions it took to punish heretics or prevent them from having any influence were sometimes extreme. The post-Tridentine Church emphasises the collective and conformity, as in modern political totalitarianism. Rules of religious orders praise the extinction of the human person and individualism to be in conformity with what is taught as the will of God. This was new to me in 1981 when I converted to Roman Catholicism expecting to find the essentials of English medieval Catholicism. I have not known any of my old Anglican vicars and chaplains to be totalitarian leaders. They encouraged us boys to find our own personalities and ideals in life. All that was mixed up with the English public school ideology of stiff-upper-lip stoicism, competition and excellence. Yet we were driven to be ourselves and find strength in God and our own achievements. There, being oneself whilst being sanctified in God’s image is a unique view of Christian moral and spiritual life.

Last but not least, there is eccentricity, closely linked to being ourselves. We do not choose to be “fools for Christ”, but it is brought upon us by experience of life or certain neurological conditions like autism. It is something we need to come to terms with so that we can come to terms with “normal” people who expect certain standards of self restraint and behaviour. Some of those Romantic clergymen in Oxford in the 1820’s must have been very strange men, yet their condition enabled them to leave their legacy as they were “promoted to glory”. My own English background and experience of European life have brought me to care very little for social conformity and everything being in the appearance. I hate dressing formally, but I will do so when it is necessary. I am odd enough to have been noticed by anonymous hostiles and described in a caricature of my blog – I just don’t care. St Philip Neri was, in the words of my seminary superior, someone to be admired but not imitated! The problem with eccentrics is that they can be very unpredictable as priests, and bishops have to be prudent. Loose cannons and out-of-the-box minds are difficult to manage in a corporate setting. That will very much depend on the mindset behind the Church and the parish.

Presently, we live in a collectivist and corporate world – increasingly so – which will make the myth of Anglican identity even less relevant. Like Romanticism itself, we need different words and ideas. We also need to know what it is we want and believe in. The historical circumstances behind the foundation of the Ordinariates seem to pose the challenge of adequately insulating one’s own emigrating community from the ambient culture of the receiving Church. It is a little like the Amish in the USA, being American whilst conserving one’s own beliefs and culture, resisting consumerism, capitalism and the associated forms of collectivism. It is not a situation I envy. I was born in one country and live in another: a part of me makes me want to fit in and another part tries to associate my feeling of being an individual person with the idealised culture I left behind. We need to go much deeper, which is a part of why I write this blog in an educational perspective, a part of my ministry as a priest. I have every esteem for the Ordinariates of the UK, the USA and Australia, and I enjoyed the company of their clergy in Oxford nearly two years ago, but I don’t envy them in their quest for relevance.

Lest I should be suspected of being triumphalistic as a member of the clergy of a Continuing Church, we have our own circles to square and much to think about in terms of our relevance and our future. From whence comes my unconventional approach of seeking what human beings are most yearning for in terms of transcendence and spirit. I don’t claim to be “right”, but simply I believe that there is light at the end of the tunnel, even if that tunnel seems to be very long and dark.

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The Little Renaissance

It is quite tongue in cheek that I coin such a notion about a period of time that contained so much in the way of spiritual, musical and cultural activity, the last decade of the nineteenth century and the first fourteen years of the twentieth. These were the years of the Arts & Crafts movement at its most mature and the musical renaissance of Stanford, Parry, Elgar, Delius and their composition pupils like Herbert Howells (1893-1983) and Vaughan Williams (1872-1958). Then came World War I. Those who were not killed in action lost their minds, like Ivor Gurney (1890-1937) and Peter Warlock (Philip Heseltine 1894-1930), or who lost their faith in God, like Vaughan Williams, Delius and Elgar. It is almost as if the world died in the trenches under the shells and mustard gas. Howells was fortunate because he suffered from a health condition as a young man and was not drafted into the army.

One of his earliest works is his Mass in the Dorian Mode, which is absolutely beautiful.

I see in this brief period something like what blossomed a hundred years before in the hearts and souls of the Romantics, which was nothing less than a shift of consciousness from the end of a century to the beginning of the next. That being said, I don’t think this happened every century or the 1990 to 2014 I lived through a short time ago.

That brief period from about 1890 to 1914 was not only musical but also the Arts & Crafts movement. There was also a considerable amount of literature and poetry.

The house shown in this photo is Blackwell above the shores of Windermere. It meant a lot to me as a child, because Blackwell was a girls’ school where my mother taught dance, sport and physical education. When I was not myself at school just up the road in Ambleside, I would be with my mother and operate the tape recorder for the girls’ dancing lessons. My eyes were particularly attracted to the peacock frieze of which you can see a part on the right of the photo. This house exudes this moment of consciousness with which I so closely identify.

The 1900’s were also a time of reaction against the Church, bishops and priests, a period of fierce anti-clericalism and hatred in countries like France, Italy and Germany. Science was still too hyper-rational, materialist and positivist, and atheism began to become the religion of the day. Many men of music and art were taken in as they are today. Instead of seeing Nietzsche as a force for a new kind of belief and search for the transcendent, we often see those men as infidels and big bad atheists. On the contrary, I see the Church’s failure to see grace in these mystics of modern times who found God in the mountains, forests and the sea rather than in churches. If we want to be Christian priests, then we have to look beyond our own prison bars!

What is this consciousness of which I speak? Jung wrote of it extensively. It illuminated each moment of renaissance between the times of humanity at its worst (wars, revolutions, reformations and religious fanaticism). I see this consciousness as a mark of God’s image in humanity, both collectively and individually. Enhanced states of consciousness exist in persons. One such phenomenon is a person in a state of advanced Alzheimers shortly before death waking up and becoming lucid. Doctors and nurses in nursing homes will each have their stories to tell. I believe that this happened at a collective level before civilisation died in the trenches and descended into the darkness in the 1920’s and 30’s.

All the same, something survived or was re-born like the Pheonix. In myself, I feel a part of this new “incarnation” of something that by far transcends any conventional label like Romanticism. Jakob Böhme sheds a ray of light:

There is a certain Greatness and Latitude of Heart in Love, which is inexpressible; for it enlarges the Soul as wide as the whole Creation of God. And this shall be truly experienced by thee, beyond all Words, when the Throne of Love shall be set up in thy Heart.

I think these things of which we talk and to which we yearn cannot be described by mere words. I have tried with Romanticism, but the word is usually misunderstood and even cheapened. In the end, all labels and words are vastly inadequate to describe these things that can happen to humanity as a whole and to individual persons.

In these dark winter days, I recommend lifting our hearts with Delius’ Mass of Life.

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Christmas Greetings 2019

I would like to take a moment to wish all my readers a happy Christmas in its deepest Christian meaning. I also want to wish you a happy and peaceful New Year, even mit brennende Sorge as we pray for our (at least those of us who are British) country and its continued stability. May the infant Jesus be a source of peace in our families and parishes.

Gloria in excelsis Deo et in terra pax hominibus bonae voluntatis.

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Open and Closed

As we are now in the days of the great O antiphons leading up to Christmas in its most Christian meaning, I have intentionally looked away from politics and its incessant contradictions, smoke and mirrors. Apart from my translation work, which has picked up again after a worrying lull, I have returned to revising my book on the esoteric dimension of Christianity with the title of A Cry in the Night. My intention is to avoid resuming everything strictly in the light of Romanticism but rather to reflect also on that long tradition characterised by Jakob Böhme, Nikolai Berdyaev, Louis-Claude de Saint-Martin and Novalis among others. Like these thinkers, I have been concerned with the eternal problem of evil which is so inadequately explained by exoteric Christianity.

I came across an article contrasting the idea of Open against Order, the first representing tolerance, fair debate, diversity, etc. and the second representing authority, the collective, etc. When I decided to write this little piece, I had discarded the link to this article and I could not find it in my history tab on Firefox. I found almost the same ideas and better in Open Society in Wikipedia. Another article Is open/closed the new left/right? Paradigm shift and Europe’s centre right brought some things home for me. For example, why are people like Philippe Mélenchon and Jeremy Corbyn such dinosaurs in their attempts to get into power? Simply, the ideas of right wing and left wing are no longer valid categories. The paradigm has shifted into open and closed.

This was an eye-opener for me, since I saw things in these terms in my childhood. I also understood why words no longer have the meaning they had. As someone who has always been rather pedantic with things like words and language, I like to analyse words and their etymology. Then sometimes I amuse myself with puns and rhymes as children often do with words when they haven’t yet entirely learned the conventional meanings. I quite enjoy spelling howlers like “The Gestapo needed to make the prisoner talk, so they torchered him“. I suppose they used the excruciating method of shining a torch beam onto the victim’s body! I suppose all this word play is a part of Aspergers autism and my quirky ways.

A critical way of reading words is essential to filter out the bullshit of euphemisms and the implicit. My Old Testament professor, Fr Barthélemy OP, insisted on the various ways of reading a text, largely developed by Origen, literal, moral, allegorical and  anagogical. Likewise, modern communications can be understood in different ways, even when they are expressed in good faith and honestly. Language can be distorted by the use of euphemisms, equivocation and lies. When words mean nothing, we are truly in trouble! We have to learn to be critical.

There are lots of ways to acquire a critical mindset, but there are some guidelines I would suggest. Who is saying this? Who benefits? Who gets harmed or deceived? Has this thing been debated and reasoned out? Has the person come up with something original or is he just repeating a fixed line? Does it stand up to examination? There are plenty of other questions to be asked.

Having a critical mind is encouraged in an open society, but in something like North Korea or under the Nazis, the secret police would have you for breakfast, and doing something more painful than shining a torch beam! The Wikipedia article talks of the philosopher Karl Popper, of whom I had never heard, but who seems most interesting.

The contrary of open is closed. Various words describe the closed paradigm like static, exclusive, tribal, tradition, authority. Open is associated with tolerant, transparent, flexible, innovative. An open society depends less on authority and constraint, but rather on a sense of ethics, morality and personal responsibility. It is the very distinction between the Old Law and the law of the Spirit introduced by Christ to the scandalised Pharisees.

Popper’s paradigm obviously exists as a reaction against the Nazism that drove him from his native Austria to seek refuge in England. The essential characteristic is the freedom of the individual / person from the tribal or collectivist society. The key to democracy is education and the ability to think critically. In a collectivist society, truth is subservient to the party’s ideology and praxis. Society must be open to different points of view and perceptions of truth. Knowledge is never complete but is an ongoing process of discovery. This is one bone of contention I had with Roman Catholic anti-Modernism with the idea that divine Revelation was closed with the death of the last Apostle – and that everything else is passed-on Tradition.

Popper said “If we wish to remain human, then there is only one way, the way into the open society… into the unknown, the uncertain and insecure”. It reminds me of Walt Whitman’s Passage to India as he describes the spirit of great explorers and navigators:

O my brave soul!
O farther farther sail!
O daring joy, but safe! are they not all the seas of God?
O farther, farther, farther sail!

We English will judge our new “people’s government” by how open it is to new ideas or whether it will be gradually imposing a single “groupthink” or “orthodoxy”. It is absolutely necessary to maintain the separation of powers between Parliament, Government and the Law Courts. If this is eroded, it is time to resist or move to another country!

A last warning by George Orwell before his death in 1950:

Does such an open society exist anywhere? In the capitalist world, people are manipulated by commercial advertising and political deception. If the electorate is victim to such propaganda, altering the very perception of reality, democracy will mean very little. The Wikipedia article leaves me with a much more favourable impression to George Soros, who was horribly demonised in the run-up to Trump’s election as President.

We come back to the eternal notion of democracy being dependent on truly philosophical education and the nobility of spirit, without which democracy becomes tyranny and mob rule. The ideal of open society must remain in spite of the fallen or corrupted moral state of humanity.

Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. – Matthew 5, 14-16

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Saving the Planet…

I have been around for a few years and have seen generations of opinions worried about the future of the planet. I am one of them, but try to keep a balanced view of things between the delirium of people dancing round pink boats in central London, gluing themselves to everything that doesn’t move, on one hand, and American conservatism on the other.

From the evidence of credible things I read, I would be more concerned about the quantity of plastic in the sea and discarded in nature than the quantity of carbon dioxide in the atmosphere. Plastic is getting into the food chain, and into us as we eat fish and seafood. There are plenty of scientific articles here and there about the atmosphere. I don’t know which ones are influenced by ideology or capitalist greed. Really, only the scientists with access to the raw data would see things more or less objectively.

Global warming is caused not only by the proportion of carbon dioxide in the atmosphere, but also quantities of methane escaping from the earth’s crust. There are also the devastating effects of volcanos, like the one in Indonesia that caused the year without a summer in 1816. There are also sunspot cycles and the changing distance between the earth in its orbit around the sun. From samples taken from the ground, scientists have been able to detect the warm and cold periods in history over timescales of thousands of years. The rhythm seems to be quite constant including our present warm period.

As far as I can see, the pollution our industries are putting into the atmosphere is truly worrying. Still, progress has been made since the days of the London smog of the nineteenth century. Cars put out all sorts of nasty gases, and I know that I contribute through driving one of them. There is no public transport where I live! We are driven by the need to live and work, go about our daily lives and try to do our best to reduce the “footprint”. If I find plastic in the sea when out in the boat, I collect it, put it into a bag and into a dustbin when I get ashore. Such a gesture is pissing in the ocean when considering the “continent” floating in the Pacific Ocean and similar ones in other oceans! There’s plenty to worry about, and I am glad there are people dedicated to seeking technological solutions to clean up the plastic and reduce the crap getting into the atmosphere.

The buzz personality presently is the Swedish adolescent girl Greta Thunberg. She has had the courage to brave the Atlantic Ocean by sail, which must be a terrifying experience. On the other hand, she is trying to construct a kind of “eschatology” from our concerns about the earth’s atmosphere and seas. It becomes emotional and even sectarian, irrational and obscurantist. The solution to the crisis? The Luddites already declared war against technology, but it was more an issue of work and livelihood than the environment. If I were not using a computer to write this piece, I would be writing it on paper in candlelight, but there would remain the problem of publication. That is only a small example.

Some highlight the pseudo-religious dimension of the contemporary ecological movement. We were already banging the drum in the 1960’s and doomsday was supposed to be upon us in the 1980’s or whenever. As conservatism and populism are getting their own back after decades of left wing “politically correct” dogma, the counter reaction is already starting and it all rather reminds me of the time when I was a little sheltered child in the north of England, when there were army tanks in the streets of Paris. This is why I give no credence either to the ultra-masculine Right.

If the environmentalists of Extinction Rebellion and others are following some kind of pagan religion, it doesn’t trouble me. I grew up with nature and spent hours alone in the garden contemplating the earth, plants, insects and birds. I have always had the idea of God inhabiting his creation as the consciousness or λόγος of matter. I later learned to distinguish panentheism from pantheism. Perhaps some of our American hard-liners would like to see rows of garrotted bodies of heathens and heretics – all for the glory of God – but I would not. I call for moderation and the use of reason in our love for the Book of Nature. What I find most odd is the idea of a causal relationship between pollution of the environment and the old order of family, tradition and nation. The alternative is resuming a pre-technological way of life or killing most of the world’s population. Perhaps they don’t even think as far as that.

There is a point about all this. The culture of Judeo-Christianity made it possible for humans to place ourselves over the rest of nature to exploit it. That seems obvious, because we have to kill and eat living organisms to live, but non-Jews and non-Christians have to eat too! Plants suffer too, not just animals being slaughtered. That has always been a fact of life, but we can make efforts in the direction of reasonable farming and giving animals a humane and comfortable life until the day they have to die to give us food. It is known that some people converted to veganism had to resume eating meat for the sake of their health. Humans are omnivores and need animal protein in our diet. Indeed, there is something to be said for the ketogenic diet (more fat than carbohydrates and sugar) for some people with health conditions. Killing to eat is a fact of life, though we are called to keep the animals in humane conditions and kill them without suffering.

There is definitely a tendency to return to paganism as people react against the toxic masculinity of the Right. Many buzz-buttons have been pressed about seminarians being asked to address prayers to plants. Perhaps it seems silly, but we can experience an ecstatic love for the world around us. Just be alone in the middle of a forest and soak in the smells of earth, vegetation and every other sensation. Not all of us will admit the pleasure and fulfilment of such an experience, but I will. Trees are not gods, but God is present in them!

What we experience profoundly is not the same thing as trying to impose restrictions on others, demanding sacrifices without offering any alternative. I live in a village and we have no public transport. I drive a car. Distances are a little too much for relying on a bicycle. I would be criticised for using animals like horses, because they fart and emit methane! For the fanatics, it isn’t sufficient to reduce pollution. It has to be eliminated. But, it cannot be eliminated without killing the world’s human population. Even there, the means of committing the genocide: disease, gas, bullets, etc. would cause pollution. Then there are the millions of bodies to bury or burn. If I keep thinking about this, I will have to go to the bathroom and vomit! Their position is absurd, but we must not go to the other extreme.

I am not going to put Greta Thunberg in the pillory. I have avoided listening to her, so I should refrain from judging. What I do observe is her appeal to emotion. She has some of the Byronian Romanticism in her as she forecasts Byron’s apocalyptic vision of a devastated word with sails hanging on the spars of boats with no wind to move them, dead animals and leafless trees. She has sailed the sea, and that shows her courage. Is there much thought behind her immature discourse? That is a good question.

Progress is being made whilst maintaining human interests. London is no longer under a veil of smog because households may no longer burn coal and restrictions are placed on polluting vehicles in the Low Emission Zone. Such things are necessary. We either use public transport or pay a special toll for driving in the restricted area unless we have a modern vehicle than emits less pollution. That is fair, and we need to adapt our lives. I am lucky not to live in a city, and the filthy stuff my car pumps out of its exhaust pipe is more diluted in the atmosphere than the same coming from thousands of vehicles in a city. It is good that manufacturers are making the effort to produce cleaner vehicles. To give up the need for transport, we would have to return to a pre-modern life style. That requires the acquisition of a lot of skills we no longer have – and we would still be polluting to a certain extent. The animals also pollute by farting! What we can do is balance the carbon dioxide and hydro-carbon gases produced by animals and the same gas absorbed by sufficient quantities of vegetation. So, more trees, and I love trees. My own garden is a garden of trees more than anything else!

We ordinary people need to inform each other about the most objective scientific data so that we can consider it all rationally. Climate and extreme weather exist, but I don’t believe that the problem is entirely caused by humans. We have solar cycles, the temperature of the sea and physical effects of energy transfer. All that works on the atmosphere as it does in the sea. We can begin by learning what we can about the science and technical aspects. Everything we suffer from hot summers, flooding, high winds, torrential rain and cold weather has a precedent. Everything I see or experience today was present in the world in the 1960’s, more than fifty years ago, when I was a little child. We had freezing winters like in 1963 and warmer years. I don’t believe it is any worse now than it was then.

As I say, I am more worried about plastic in the sea than the atmosphere and the weather. As I write, people are dedicating themselves to stopping the pollution and cleaning up what is already in the sea – as best as possible. I don’t see evidence for a “climate emergency” even if we get very bad weather at times. No one likes to get his house flooded or lose a loved one to a river than has burst its banks. There has been catastrophic weather before man ever put any carbon dioxide into the air beyond a fire in his house for cooking and heating.

The “zero CO2 targets” are political claptrap. They cannot reduce all emissions without killing nearlty all the human population. There are plenty of conspiracy theorists who forecast our being put into a Logan’s Run type scenario of glass bubble cities and compulsory euthanasia at the age of thirty. One is Agenda 21, which would involve massive genocide and placing almost all land out of bounds for humans, made to live in micro apartments in mega cities. Ironically, such conspiracy theories are spread by anti-environmentalist right-wingers.

Another thing to think about. If what the über-environmentalists say is true, that there is an emergency and we have to stop producing carbon dioxide completely within ten or twelve years, then it is already too late. Who are we to think we have control over the planet and its weather? Why bother if we are going to die anyway? If the planet needs to be saved, we are not the ones to be able to do that.

I identify with the Romantic world view, which involves an intense love of nature. It also means that I want to go from a rational and scientific position towards my experience with nature. The rational part of me refuses the present apocalyticism of the fanatics and their desire to punish humanity. The Romantic part of me seeks to want to preserve nature, or at least avoid harming it for the sake of human profit. We are responsible for our world and we are stewards. There are many things we can do: be as clean as possible, sort our rubbish so that as much of it as possible can be recycled, keep plastic away from nature and above all the sea, use our means of transport sensibly and economically, buy our food from local farms rather than supermarkets whenever possible. Most industry in the western world is now bound to control emissions and clean the stuff belching out of chimneys. Russia and China are problems, because they still don’t care how much they pollute. Perhaps little Greta could sail there, though I wouldn’t recommend it for her sake.

There’s no simple solution, but we can just do our bit each one of us, keep our heads cool and above all be rational.

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