Author Archives: Neo

None Dare Call it Apostasy

03 Monday May 2021

Posted by in Abortion, Church/State, Faith

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I’m not going to comment my opinions on this article, although I suspect you all know them, but I do want to bring it to your attention. It deals with the Catholic Church in the United States. I expect many Americans of other churches and other nationalities of almost all churches will see something familiar in it. By George Neumayr in The American Spectator.

The post-Vatican II Church has bred many of her own destroyers. Joe Biden is the premier example of this phenomenon. He is the anti-Catholic “Catholic” who persecutes his own church. He represents a political class of bad Catholics that grows larger with each passing year. […]

The U.S. bishops, as a whole, lack the will to withhold Communion from Biden, even though canon law says that they not only have the right but the duty to do so. Canon 915 “obliges the minister of Holy Communion to refuse the Sacrament” to those in “manifest grave sin.” If Biden’s direct facilitation of the killing of unborn children doesn’t fall into that category, what does?

For decades, dust has gathered on the unused canon law books of the bishops. We are not Eucharistic gatekeepers, they have said over the years, explaining why they don’t enforce canon law against enemies of Church teaching. Such a claim would have come as a surprise to the Church’s first bishops. Jesus Christ told the apostles that the good shepherd watches the gate, lest his flock be eaten. […]

Of course, no such dialogue ever happens. This is the so-called “pastoral” approach that has emptied out the pastures of the Church and exposed the flock to wolves. Future historians may find it perplexing that the most pro-abortion administration ever was headed up by a “Catholic,” but it is not. This scandal was a long time coming. Through laxity and heterodoxy, the bishops allowed a class of pro-abortion nominal Catholics to crop up, from Mario Cuomo to Joe Biden. And even at this late date, even as Biden takes direct aim at the Little Sisters of the Poor and other Catholics, the bishops still won’t take decisive action against him.

Do read it and comment here, this is something that matters to all orthodox Christians.

The ‘Good thief’ and us

03 Saturday Apr 2021

Posted by in Atonement, Consequences, Lent

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This was Jessica’s post on NEO on Easter Saturday in 2013. @013 was a rather incredible year for our posts both her and on NE. For much of it, we were both posting every day, and doing perhaps the best posts we ever did. Most of what I posted this week is from the two of us Holy Week 2013 on NEO. Enjoy. Here’s Jess

Only St Luke carries the account of the conversation of Our Lord on the Cross with the two thieves. We know from his prologue that Luke collected information from many eye-witnesses. He is the only Gospel which contains accounts of Our Lady’s reaction to the news that she would bear the Saviour of the World, and it does not seem too fanciful to imagine that it was from the same source that this account of the last words of the Lord came.

One of them was the voice of this world. Even in his death agonies, he could find nothing better to do than to mock. But the other thief, whom tradition calls ‘Dismas’, was another matter. Christ ends by telling him that he will be with Him in Paradise that day. Do we stop to wonder why, or ask questions? After all, as Dismas himself admits, he deserves his punishment – he was a thief, a robber, a breaker of the law, and he acknowledged his sins. There is the first place he sets an example we could all follow. He admits his sins. He fears God and makes a clean breast of it. There are no ifs and buts, no ‘well, you see, it was society’s fault’; no, none of that; just the confession of a man who fears God’s wrath.

What else does this poor man do? He confesses Christ as Lord. Jesus is, he declares, innocent, and here Dismas bears a true witness; it is a good deed, perhaps the first for many years; but he does it. He also acknowledges who Jesus is by calling Him ‘Lord’. This confession is accompanied by an outpouring of faith, as he asks Jesus to remember him when He comes into His kingdom.

What humility and what faith do we see here?  If, as the Roman Centurion said, ‘Truly this man is the Son of God, then of Dismas we might say, ‘truly this man confessed Christ, repented and followed Him.’

Is that true of us?

Good? Friday

02 Friday Apr 2021

Posted by in Lent, Salvation

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When I was a child, I always wondered how the day when Jesus suffered murder by the state could be called Good. As I grew up and put away childish things and thoughts, I came to understand the story. It is the ultimate story of servant leadership. It is the story of how God himself came down in the guise of a man, to show us the way. Here’s a part of the story.

And so now we come to the climax. We have seen Jesus’s triumphal entry into Jerusalem, we have seen the Last Supper with its echoing call “Do this in Remembrance of Me”, we have seen the arrest during prayers in the garden.

We have seen Peter, renamed Cephas (the Rock) deny the Christ 3 times. We have seen the trial before the Sanhedrin, and the passing of the buck to the Roman, Pontius Pilate who could find no fault in this man but allowed him to be condemned according to Roman practice.

We have even seen the treachery of Judas, paupers who for 30 pieces of silver betrayed his Lord, soon repented, attempted to return the reward (which ended up funding paupers cemetery), and his death as a suicide.

And so now we come to the fatal procession from Jerusalem to Golgotha.

In one way or another, we will all walk the Via Dolorosa. One of the mottoes I use to keep trying to do the right thing, “No one, not even Christ, ever got out of life alive”. For me, that about sums it up. You may as well do the right thing, you might not get the reward on earth that you were striving for, but at the judgment seat, you will be rewarded.

Here is the story according to St. Matthew:

And they crucified him, and parted his garments, casting lots; that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and for my vesture they did cast lots. And sitting down they watched him there. And Pilate wrote a title, and put it on the cross, and the writing was, JESUS OF NAZARETH, THE KING OF THE JEWS in letters of Greek, and Latin, and Hebrew.

And the chief priests said unto Pilate, It should be written and set up over his head, his accusation, This is he that said he was Jesus, the King of the Jews. But Pilate answered and said, What I have written, I have written; let it alone.

Then were there two thieves crucified with him; one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it again in three days save thyself. If thou be the Son of God come down from the cross. Likewise also the chief priests mocking with the scribes and elders, said, He saved others, himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now; if he will save him, let him save him; for he said, I am the Son of God.

One of the thieves also, which were crucified with him, cast the same in his teeth. But the other rebuked him, saying, Dost thou not fear God, seeing thou art under the same condemnation; and this man is just, and hath not sinned; and he cried unto the Lord that he would save him. And the Lord said unto him This day thou shalt be with me in Paradise.

Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour, Jesus cried with a loud voice, saying, Eli, Eli,lama sabachthani?(That is to say, My God, my God, why hast thou forsaken me?) Some of them that stood there, when they heard him, said, This man calleth for Elias. And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest said, Let him be, let us see whether Elias will come to save him.

Jesus when he had cried again with a loud voice, saying, Father, it is finished, thy will is done, yielded up the ghost. And behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened; and the bodies of the saints which slept, arose, who were many, and came out of the graves after his resurrection, went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, heard the earth quake, and saw those things which were done, they feared greatly, saying, Truly this was the Son of God. And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him for his burial; among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.

Now, remember this was on Friday following the triumphant entry the prior Sunday. How the mighty had fallen, from the crowd’s hero, one might say a rock star, to an executed criminal buried in a borrowed grave in a week.

This was the man many had expected to free Israel from Rome, there would be others for that mission, it would culminate at Masada and in the destruction of Jerusalem and the diaspora. The next ruler of the city, after Rome, would be Islam, contested by the Crusader knights. But until our own time, Jerusalem would not be ruled again by the Jews.

And so the Messiah, the King of the Jews died. The lesson would seem to be not to upset the applecart, to go along to get along, even to sit down and shut up, wouldn’t it?

It’s a pretty sharp lesson too. One of the most cruel methods of execution ever devised by man.

And so ends the story;

or does it?

And so, to the Garden

01 Thursday Apr 2021

Posted by in Faith, Lent

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And so, today and tonight the story moves to the Last Supper, a Seder meal remembering that God had set the Jews free from the Eqyptian Captivity, and for us, that is not unconnected, for that tradition moved into Christianity, and has led to the unparalleled freedom we have enjoyed and defended against all others. That freedom is one of the fruits of Christianity, it has never existed except where Judaism and Christianity ruled, and it still doesn’t.

From the time when Christians were the wonder of the ancient world as they disregarded the all but universal practice of leaving unwanted infants to die of exposure to this very day as we fight against the horrors of infanticide whose proponents use the euphemism of abortion to hide their crime. It is all down to Judeao-Christians honoring God’s promise.

But tonight Jesus will go to Gethsemene to camp one last time (in the flesh) with His disciples. There Judas will find his chance to betray the Lord and will take it.

In 2013 Jessica published an excellent meditation on Judas here on her blog. It starts like this.

Even the first time he appears, Judas’ name is associated with the betrayal which makes him infamous and immortal in history. We have two accounts of how he met his end: St Matthew tells us he hanged himself in a fit of shame and remorse; in Acts, Luke tells us ‘Now this man purchased a field with the wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed out.’ He has become the epitome of the false friend. Why did he do it?

The Synoptic Gospels agree that Judas was bribed. Greed then, 30 pieces of silver; was it for this that the Saviour of the World was handed over to the torturers? John goes further, telling us that Judas ‘was a thief, and had the money box; and he used to take what was put in it.’  He objected to Mary using expensive, scented oil to anoint the feet of the Lord, giving us one of the few other insights we have into his behaviour.

I heartily recommend it, Jess does these better than almost anyone ever has. On that same day, on my blog, she was also speaking of Judas, and while you would do well to read the whole post, I’ll give you some of her conclusions.

Judas had clearly had enough. Though the Synoptic Gospels tell us he betrayed Jesus for silver, John gives us the clue that it was Mary’s use of expensive oil to anoint Jesus’ feet which pushed him over the edge. It might, of course, be, as John said, that he had been tipping into the till and helping himself to money, but his taking offence was clear enough evidence of what type of man he was.  He was a zealot, a puritan – how dare Jesus allow people to waste oil which could have been spent to help the poor. He, Judas, knew what was right, and he had lost patience with Jesus.

Simon Peter was headstrong, and didn’t always get it right. After supper, when Jesus had said He was going to wash the feet of the disciples, Peter protested and said He wouldn’t allow it. But when Jesus told him that if he didn’t, he couldn’t be with Him, Peter didn’t ask for an explanation, he told Jesus he wanted to be washed all over.

Caiaphas and Judas reasoned their way through to a conclusion based on their own insights, and they saw, as we all do, only so far. Peter also reasoned his way to what seemed to him a sensible conclusion, but the love he felt for Jesus opened his heart and he saw further than he had with his intellect. Jesus warned him that he had been handed over to Satan to be ‘sifted’. Peter declared he never would deny Jesus – but Christ knew what was coming.

As the disciples slept and the Romans and the Jewish guard came closer, the silence of that dark night was broken only by the anguish of Jesus. His time had come.

And so it was foretold, and so it happened.

Wednesday: Holy Week

31 Wednesday Mar 2021

Posted by in Early Church, Easter, Faith, fiction, Lent

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Today was a relatively quiet day in Jerusalem all those years ago – the major event we still recognize was that Judas Iscariot met with the Jewish leaders and received his 30 pieces of silver. But why? We’ll look at that tomorrow.

Today on Neo, there is a new post by Jessica, one of her series of historical fiction speculating about the life of Mary Magdalene. She wrote it last fall ane I saved it for Holy Week. It is, I think, one of the best posts she ever wrote, so I’m going to cheat a bit and post it here as well. Do reflect carefully on what she says ere, an excellent guide for us all. Here, from my dearest friend.

A Harlot’s Way: 5 The Cross

I have tried three times to write this.I can’t. I told Luke what he wanted to know. I am told Matthew and Mark have written an account of that awful day. If John would write it then maybe, in his hands, it could lift you up – of us all, he is the true mystic. But John is long gone, I heard of him last in Ephesus, and the Romans have killed so many of us. Here, where I am, on the very outskirts of Empire, we may be safe, but one never knows – and if it be His will that we should die for him, we shall. None of which helps me with what happened after I anointed the feet of Jesus.

If this is ever read it will be by people who know the story: the entry into Jerusalem; that last supper; the agony in Gethsemane; the farce of a trial; the cruel death; the blackest despair. All made bearable by what happened next. Indeed, only what happened next makes sense of it, but in that making sense, we risk losing something – that is the sacrifice Jesus made. It isn’t as though he did not have a choice. He need not have gone to Jerusalem for the Passover. He need not have done what he did in the Temple. At that last supper, he could have slipped out as Judas did. There were those at Gethsemane who would have fought to keep him safe. It is the fact that there were those options – and that he did not take them – which bear witness to his definition of love. It is easy (which is why men do it so often) to talk of love when what is really meant is a longing for something or someone to please us; but the love that took him to that awful place on Golgotha – that is something else.

It was John Mark running back to the upper room which alerted us to what had happened. Nearly naked, we could see from that, and from the horror in his voice that something awful had occurred. I gave him some wine and calmed him down. He told us what had happened in the garden. Mary of Bethany said, bless her, that they would realise there had been a mistake and he would be released; mother Mary looked as though her heart was breaking, and shook her head. She knew, I knew, we all knew in our hearts that this was that sacrifice of which he had spoken. I knew, mother Mary and others knew, that he had rebuked Peter for saying it should not be so. But not all the knowing it was his will and destiny could stop our tears and fears. We put a look-out at the window, and we were ready to decamp at a moment’s notice. We need not have worried, it was him they wanted; they had him.

It was the worst attempt at a night’s sleep any of us ever made. Every step on the street outside caused alarm, and in the end, I made us a very early breakfast. It must have been towards dawn that the men began to return. John was in tears, Philip and Andrew in shock. But it was Peter whose appearance shocked me most. He looked as though he had aged ten years in as many hours. His hair seemed whiter, his eyes tired and tearful. When Andrew asked him what had happened he shook off his comforting hand, swore, and went into a corner where he muttered angrily at himself. It was dear John who brought him round. Then Matthew came and said that a crowd was gathering near the Governor’s palace. I offered to go with Mary, the wife of Clopas, and Salome the doula.

When we got there we found a huge mob. From the balcony, Pilate was talking – offering to release Jesus or Bar-Abbas, the robber. The crowd, stirred on by the Pharisees demanded the latter. Mary and I gripped each other tight as Jesus appeared on the balcony. He looked tired and drawn. When Pilate announced he would release the robber, he asked what he should do with Jesus? The cry went up: “Crucify him!” Mary clung to me and wept. A man next to us turned on us:

“Are you one of his supporters?”

I looked him in the eye with the stare I had always used on men of his sort:

“Yes, what of it? Were you not there the other say hailing him as king of the Jews?”

The man blenched and turned away. I had guessed right. How many of those blowhards who now cried for his death had celebrated him only days before?

We returned to the house.

Mother Mary asked us for news, so we gave it straight. We knew what we had to do. He would be crucified on Golgotha, we needed to get there so we could be with him at the last. Peter looked at me as though I was crazy:

“They will take you and Mary, what are you thinking, woman!”

“I am thinking, Peter, that if you want to stay here and hide, do so, I am not ashamed or afraid. They are not going to strip me naked and hang me on a tree!”

John said he would come with us.

So it was we watched that sad last walk as, battered and bruised almost beyond recognition, he tried to drag that cross up the hill. But his strength failed, and Alexander and Rufus’ father carried it for him. We got close enough for mother Mary to mop his brow. I told the soldiers who we were and the centurion, who seemed to admire my courage, allowed us to stand at the foot of the cross.

We watched as they mocked him. We heard his words. He commended mother Mary of John’s tender care – and how marvelously he fulfilled that charge. Then he gave up his spirit and we cried as though tears had no end. The sky grew black. When those soldiers came to check whether the three men on the crosses were dead, there was no doubt about him. We asked for his body; they gave it to us.

Oh, oh, oh of that I cannot write. To see that life whose entry into the world I had seen thirty-three years earlier now broken, battered and lifeless is more that I can bear. I kissed that bloody brow and washed him with the water brought by Joseph’s men. Joseph’s men told us we could use his tomb and showed us where.

As we got there, it was almost time for the Passover. We finished washing him. We anointed him with herbs. I took the winding cloth which I had brought back with me from Babylon and we wrapped him in it, with a cloth to cover that battered face. Then, we each kissed him and headed for the exit. The soldiers rolled a great stone across the entrance and stood guard. We went back home in silence. What could be said? He had gone. He had said he would return. Deep, deep inside me that small flame burned bright.

Crossposted from: Nebraska Energy Observer

Tuesday of Holy Week

30 Tuesday Mar 2021

Posted by in Easter, Lent

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Tuesday of Holy Week is a day we don’t talk about much these days. There are no special (and memorable) services such as many of the other days of this week have. But it has a drama all its own. For it is full of advice for us and warnings for mankind. Not to mention more than a few parables.

I’m only going to repeat a small part of it, you can find these in any of the Gospels, they are part of the bedrock of Christianity, but this is a specific warning that Jesus gave to the people and his disciples, from The Gospel of Matthew, Chapter 23, in the Authorized Version

23 Then spake Jesus to the multitude, and to his disciples, 2 saying, The scribes and the Pharisees sit in Moses’ seat: 3 all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. 4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 and love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 and greetings in the markets, and to be called of men, Rabbi, Rabbi. 8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9 And call no man your father upon the earth: for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your Master, even Christ. 11 But he that is greatest among you shall be your servant. 12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. 14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. 15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! 17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? 18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. 19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? 20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. 21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. 24 Ye blind guides, which strain at a gnat, and swallow a camel. 25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. 27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30 and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers. 33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 35 that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. 36 Verily I say unto you, All these things shall come upon this generation. 37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

Audre is speaking today on my blog about a new, more masculine church arising, I agree with her, and here is the foundation of that church, in Christ’s Examination in the Temple. Here is Jesus, both man and God, and the most glorious example of masculinity, no matter the consequences ever seen on this earth or anywhere else for that matter. Take heart for the Master is always with us.

A Modern Passion Play

29 Monday Mar 2021

Posted by in Faith, Lent

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As we work our way into the second year of lockdown to flatten the curve, many of us remain more or less forcibly unchurched. Well, I was that way in college, since there was no local church of my denomination, nor did I have a car available. So it was time to improvise, adapt, and overcome, as it is now for people of faith.

Our forebearers had their passion plays to act out parts of the story of the Bible, most especially the Passion of Christ. And in fact, there is a modern one that was my mainstay in college. It’s certainly not as good as the services we normally would attend this week, but it is much better than nothing, or perhaps for some of us, even reading the words and being unable to visualize what this sacrifice the God himself made to save us was like.

I hope and yes, pray, that this will remind some of you, as it did me years ago, about how much God loves us all, no matter how we have behaved. Oh, and enjoy as well, for it came out of a burst of creativity rarely seen.

Back Again Into the Wasteland

17 Wednesday Feb 2021

Posted by in Church/State, Lent, poetry, Tolkien

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The Hollow Men 5A note from Neo

Well, I’m back again, not that I really left, I’ve been posting on the Neo blog, as many of you know, because that has been more appropriate to my thoughts lately. I have been thinking of you though, there are a fair number of us here, but we tend to be, I suspect a good bit alike, and if you’re like me, you feel very much like a sojourner in a strange land.

Today is, of course, Ash Wednesday, the start of Lent, when we traditionally give up things by which we commemorate Jesus’ temptation in the wilderness, as we prepare ourselves for Easter.

I first republished this article of Jessica’s on Ash Wednesday in 2015, it is from 10 March 2013 originally on NEO and is quite similar to the one here also on 10 March 2013 called Mere Anarchy. I found the NEO version a bit more understandable, but I link them both because you may well differ. At the time I reblogged this well, it was a troubled time in my life, you who knew Jessica then will know that this was while she was at the Convent recovering from cancer, and our contact was severely limited. But God be praised that worked out. Here is Jessica’s post.

Into the Wasteland

We are the hollow men
We are the stuffed men
Leaning together
Headpiece filled with straw. Alas!
Our dried voices, when
We whisper together
Are quiet and meaningless
As wind in dry grass
Or rats’ feet over broken glass
In our dry cellar

The opening lines of T.S. Eliot’s 1925 poem speak with eloquence to any age and people who feel disconnected from what they feel is a calamitous and collapsing socio-political world.

Eliot was writing in the aftermath of the most catastrophic war in the history of the Western world. It was the war when hope died. How could one believe in progress after the Somme and the horrors of the Western Front? And what had all of that slaughter been for? A settlement at Versailles which few believed would really bring peace to the world.  Men like Wilson and Hoover, or MacDonald and Baldwin, seemed small men facing giant problems, and sure enough, within fifteen years the world had once more descended into the abyss.

Does the fault lie in our leaders? They do, indeed, seem to be hollow men, with heads stuffed with straw. The words of Yeats’ Second Coming seem apposite to our times:

Things fall apart; the centre cannot hold;
    Mere anarchy is loosed upon the world,
    The blood-dimmed tide is loosed, and everywhere
    The ceremony of innocence is drowned;
    The best lack all conviction, while the worst
    Are full of passionate intensity.

Writing in 1919, Yeats wondered:   

Surely some revelation is at hand;
Surely the Second Coming is at hand

But it was not so. In Lord of the Rings, Frodo tells Gandalf that he wishes he did not live in the time he did, when such dreadful things were happening. Gandalf’s reply is for all of us:

So do I,’  said Gandalf, and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time that is given us.’

It is not for us to decide such things. All each of us can do in the end is to decide how we live our lives and by what star we steer. Those of us with a Christian faith, like Tolkien himself, know we are strangers in this world, and we know by whose star we steer. We can rage all we like against the way the world seems to be going, so did our forefathers, and so will our descendants. Eliot ends with a dying fall:

This is the way the world ends

This is the way the world ends

This is the way the world ends

Not with a bang but a whimper.

But Yeats, in best prophetic mode wondered:

And what rough beast, its hour come round at last,
    Slouches towards Bethlehem to be born?

For me, Eliot’s words in Ash Wednesday ring truest:

Because I cannot hope to turn again
Consequently I rejoice, having to construct something
Upon which to rejoice

And pray to God to have mercy upon us
And pray that I may forget
These matters that with myself I too much discuss
Too much explain
Because I do not hope to turn again
Let these words answer
For what is done, not to be done again
May the judgement not be too heavy upon us

That’s pretty much what the world feels like, increasingly to me, at least, it seems that we may have to simply burn it down and try to rebuild in the ruins. but I continue to hope not, so we will see.

In many ways, Kipling asked the question I think our political, and a fair share of church, as well, leadership should have to answer

I could not dig; I dared not rob:
Therefore I lied to please the mob.
Now all my lies are proved untrue
And I must face the men I slew.
What tale shall serve me here among
Mine angry and defrauded young?

But as Jess said above, we don’t get to pick the era in which we live, we are simply called to do the best we can. And so we shall, God willing.  NEO

All Saints Day

01 Sunday Nov 2020

Posted by in Faith, Lutheranism

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This was my all Saint’s Day post from 2015, it strikes me as appropriate to share here in what (I hope) goes down as one of the worst years we have lived through, at least recently

That is kind of my point here today, while we have the greatest respect for the formal Saints in the Roman and Orthodox traditions, when the Rev Dr. Luther studied the Scriptures he found that, all believers in the Christ are referred to there as saints, and thus the Communion of the Saints consists of us all from the Apostles on through the child baptized this morning, and will continue until he returns to us. Along that line in his commentary on 1st Peter, Luther says this

Thus Scripture calls us holy while we are still living here on earth, if we believe. The papists have taken this name away from us and say: `We should not be holy; only the saints in heaven are holy.’ Therefore we must get the noble name back. You must be holy. But you must be prepared not to think that you are holy of yourself or on the strength of your merit. No, you must be holy because you have the Word of God, because heaven is yours, and because you have become truly pious and holy through Christ. This you must avow if you want to be a Christian (Luther’s Works 30:7).

In his 1531 Galatian commentary, he reflects a bit more on the views he previously held.

When I was a monk, I often had a heartfelt wish to see the life and conduct of at least one saintly man. But meanwhile I was imagining the sort of saint who lived in the desert and abstained from food and drink, subsisting on nothing but roots and cold water. I had derived this notion about unnatural saints from the books not only of the sophists but even of the fathers . . . But now that the light of truth is shining, we see with utter clarity that Christ and the apostles designate as saints, not those who lead a celibate life, are abstemious, or who perform other works that give the appearance of brilliance or grandeur, but those who, being called by the Gospel and baptized, believe that they have been sanctified and cleansed by the blood of Christ. Thus whenever Paul writes to Christians, he calls them saints, sons and heirs of God, etc. Therefore saints are all those who believe in Christ, whether men or women, slaves or free (Luther’s Works 27:81-82).

And here you also can see part of his belief that monasticism was a bad thing for the faith. I agree but less strongly. I think that he was affected badly by it because he vowed to join the monastery only because he had been badly frightened by a bolt of lightning and had vowed to St. Anne that he would if he was spared. And it seems to me from his writing that his propensity to slip into depression was greatly increased by the monastery. Also germane is that he found that it tended to lead to classes of Christians, I too have occasionally found it a prideful vocation. He also found that occasionally the veneration of Saints could lead to idolatry, and in fact, he warned us to be careful of this with the Theotokos as well, although he and many of us still venerate her.

In the Smalcald Articles, in the article “How One is justified before God, and of Good Works,” we find

What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been altogether removed or become dead, yet He will not punish or remember it . . . but the entire man, both as to his person and his works, is to be called and to be righteous and holy from pure grace and mercy, shed upon us [unfolded] and spread over us in Christ (Smalcald Articles, III.13.1-2).

According to the Confessions, the Christian becomes holy in the same way he becomes righteous: by God’s grace for Christ’s sake through faith. By His grace God reckons the holiness of Jesus Christ to the account of the believer. The holiness of a Christian therefore is not his own holiness, but the holiness of Jesus, won for all on the cross. Our holiness is a gift, given to us for the sake of Jesus who died for us; our holiness is not the result of our merits or good works.

If by His death Jesus Christ has taken away all your sins, then are you not holy? For to be holy means to be without sin. Therefore, when God no longer counts our sin against us, we are holy indeed! This is the way our Confessions proceed.

This holiness of Christ, won for us on the cross, is communicated to us through Word of God and received through faith.

For, thank God, a child seven years old knows what the Church is, namely, the holy believers and lambs who hear the voice of their Shepherd. For the children pray thus: I believe in one holy Christian Church. This holiness does not consist in albs, tonsures, long gowns, and other of their ceremonies devised by them beyond Holy Scripture, but in the Word of God and true faith (Smalcald Articles, III.12.2-3).

In the Large Catechism this same theme, that holiness comes through the Word of God, is further developed.

For the Word of God is the sanctuary above all sanctuaries, yea, the only one which we Christians know and have. For though we had the bones of all the saints or all holy and consecrated garments upon a heap, still that would help us nothing; for all that is a dead thing which can sanctify nobody. But God’s Word is the treasure which sanctifies everything, and by which even all the saints themselves were sanctified. At whatever hour, then, God’s Word is taught, preached, heard, read or meditated upon, there the person, day, and work are sanctified thereby, not because of the external work, but because of the Word, which makes saints of us all. (Large Catechism, Third Commandment, 91)

And so, my fellow saints, in a year that has not been overly kind, in the world, to our little company, and for the Grace to join those who have gone before us, and are waiting for us.

There Is Something About Mary

24 Thursday Sep 2020

Posted by in Faith, Marian devotion

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In her first post here, Jessica said this:

Our Lord Jesus Christ (OLJC) told the Apostles that men would know His followers by their love for each other, and He counselled them to be united; knowing us as He does, He can’t have been all that surprised that we’ve fallen away from those ideals. Perhaps if we were better at them there would be less for the polemicists to reproach us with? Great crimes have been committed in the name of Christianity, that is true, as it is of any great cause entrusted to fallen mankind. It is in our fallen nature to pervert whatever good things we have from God. In our folly we use the consequences of our own sinful state to reject the opportunity to reach out for God’s love; and in our pride erect a superstructure of Pharisaism on OLJC’s words, before proceeding to live in it rather than the love of Christ.

How very true that is we demonstrate each and every day. Yet there are things that we revere that bring us closer together. Today our Catholic brethren will celebrate Our Lady of Walsingham. That dream of Richeeldis de Faverches, A Saxon noblewoman who founded the shrine in 1061. It prospered all through medieval times visited by every King of England from William the Conqueror to Henry VIII. It was destroyed in the second round of the Dissolution of the Monasteries with its renowned statue of Mary being taken to London to be burnt, either in Chelsea or at Smithfield along with many other statues from the monasteries. or was it?

In an article on his blog, Dr. Francis Young summarizes an article he and Fr Michael Rear wrote for the Catholic Herald a year or so ago, on the circumstantial evidence they have found that a statue of the Virgin and child (apparently 13th century) referred to as the Langham Madonna, (pictured above) now at the Victoria and Albert Museum may, in fact, be the statue that once adorned the Holy House at Walsingham. He really doesn’t go into enough detail for me to have an opinion in his blog post, and the Catholic Herald article comes up 404. But he makes a pretty good case for it. Apparently, it was a common form at that time and this is the only one that survived. It’s worth your time to read and wonder. Walsingham has always had something of the miraculous about it, as you’ll know if you’ve read our various posts about it.

It started with Jessica’s Pilgrimage there in 2012 only a couple months after starting this blog, which she detailed here, here, and here. She gives a very good outline history of the shrine in the course of these posts, and in a personal note, she did indeed light candles for her readers, and at that almost precise time, I felt a great peace go through me, and that is when our friendship became deep and unshakable.

The shrine is also connected with us in other ways, including her miraculous cure from cancer.

The Shrine which has been so central to this blog (if you search for ‘Walsingham” you will find many articles, from Jessica, from Chalcedon, and from me dealing with it. But the main thing bout it seems to me to be a unifying force for Christians of all types and places.

There is a Catholic Shrine at the Slipper Chapel which is historically connected with it, there is an orthodox Shrine and Methodist and (I think) even Coptic chapels. And that is also what we for eight years have attempted to do here, to be ecumenical without being syncretic. In the main, we have succeeded.

In a post on Our Lady Day in Harvest, in 2017 A Clerk of Oxford gave us a very good reading as to what Mary meant to our forbearers.

Though they contain plenty of miracles and marvels and angels, they’re somehow very human and ordinary. At the heart of them is a woman, loving and much loved, whose life is traced from the first wonder of her conception to her peaceful death. In a sequence like that at Chalgrove, or in Ely’s Lady Chapel, or in the Book of Hours or the plays, Mary’s life is mapped out through domestic, everyday scenes: parents rejoicing in the birth of a longed-for baby; a little girl learning to read with her mother, or climbing the steps to the temple like a child on her first day at school; a teenage Mary with her female friends, happy with her baby, at her churching, or in the last days of her life. These were familiar rituals of childhood and motherhood which resonated with medieval audiences – with women especially, but not only women. They are completely relatable, not only for mothers like Margery Kempe but for anyone who has ever had a mother, ever been a child, and there’s something beautiful about elevating such ordinary family relationships to the dignity of high art. In these scenes Mary is not an unapproachably distant figure but a woman imagined in relationship to others: a daughter, wife, mother, friend. In particular, the story of her passing is full of other people and their love for her – the apostles and her friends gathering around her bedside, Christ cradling her soul in his arms like a child. She is unique, but never alone.

Personally, I always like to end these posts with these words from St Isaac the Syrian

In love did God bring the world into existence; in love is God going to bring it to that wondrous transformed state, and in love will the world be swallowed up in the great mystery of the One who has performed all these things; in love will the whole course of the governance of creation be finally comprised.