No new insigniae are needed to indicate the loyalties and intentions of the proper Right of the West (and of Christendom more generally). The unbroken Cross of the Tradition will do, whereas no other could. In no other sign could we ultimately, truly conquer; in every other sign we should certainly, finally suffer defeat. So nor should any others than the Cross or its many variations be deployed as our banners. Two in particular signify and muster and urge the Church Militant:
Feminists, Marxists, libertarians – indeed almost all moderns – are alike stuck in the improper reduction of all social relations to struggles for power. They cannot see that struggles for power are not the basis of society, but rather defects thereof. Society is constituted fundamentally of charitable exchange, communion, friendship, familiarity, commensality.
There is struggle, to be sure. But you can’t struggle for social power if there is no society to begin with.
The modernist’s reduction of society to its diseases leaves him unable to understand his quotidian predicaments in any other way than as constant battle. This dooms him to … constant battle. It’s a self-fulfilling prophecy.
Holiness spirals are a problem only insofar as those who in them signal their virtue are not in fact auguring in on true sanctity. Truly holy men are the *opposite* of a problem; rather, they are the whole point and summit of the human endeavor.
But most public protestations of “holiness” are in fact evidence of profanity.
How to tell the difference?
Open to discussion…
My essay A Novel for Our Time appears at Baron Bodissey’s Gates of Vienna website. The “novel for our time” is Dark Angel (1952) by the Finnish writer Mika Waltari (1931 – 1979), a fictionalized account, drawing on historical sources, of the Fall of Constantinople in 1453. Waltari’s work is today largely forgotten, but during his lifetime it received widespread appreciation and made itself available to non-Finnish speakers through translations in a dozen languages. (Waltari’s novel The Egyptian, for example, would become the basis of a lavishly produced Hollywood film of the same name.) Dark Angel is partly allegory, being a study in loyalty to civilization and its opposite; and it is partly a call to its audience to remember an event that is increasingly obscure or entirely unknown to most Western people. Most importantly – and most relevantly from the perspective of sixty years later – Dark Angel is an attempt to grasp the essence of Islam. Waltari’s characterization of Islam stands at an angle to a number of assumptions that critics of that creed at the present time make of it – and in a way that heightens the claim of radical incompatibility between Islam and the West.
For those who are interested, Quincy Latham and I have continued over at Quas Lacrimas with our discussion of issues and problems raised in my recent post, The Summary of the Law is the Sine Qua Non of Society Per Se. Quincy has published two posts of worthwhile reflections: Defection and Discussion of “Defection”. I have responded at length to both of his posts, and other commenters have raised a number of interesting tangential issues.
This is Gay Pride day, I gather. Or something. Somehow or other I encountered online today a Mercedes Benz commercial, extolling homosexuality and Mercedes vehicles – many other aspects of high end modernist taste appear in the ad, too. I won’t link to it. You can find it if you want to. It’s a gorgeous ad, I must say; impeccably done. If I was homosexual, I would find it wonderfully attractive.
But I’m not. So, I found it disgusting.
My immediate thought: “I guess Mercedes doesn’t want straight men to buy their stuff any more.”
The Summary of the Law is composed of two Great Commandments that both take the form “thou shalt:”
Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.
Notice then that in the Decalogue, there are only two commandments that are likewise prescriptive:
Remember the sabbath day, to keep it holy. (Exodus 20:8)
Honour thy father and thy mother … (Exodus 20:12)
These four prescriptives are related. Those of Exodus are corollary elaborations of those given by Jesus as the foundation of all law. Thus:
- Love God, for he who is supreme deserves no less than your supreme loyalty; so, therefore: Keep holy and lively his Cult; preserve its doctrines and faithfully observe its observances, such as the sabbath, rituals, fasts and feasts, and so forth.
- Love your fellow as if he were a human being like you, or there’ll be hell to pay; so, therefore: Honor your parents; likewise ergo the things that they honor: keep and honor your kin, and your patrimony.
If you are not doing these things, you have no society. If you don’t agree about First Things, you’ll have a hell of a time reaching completely harmonious and pacific agreement about anything else, including how people ought to treat each other; and if you don’t agree about that, you won’t care about keeping a patrimonial tradition; so that you won’t have a perdurant culture, or therefore a robust and durable people. No cult, no culture; no culture, no nation.
Louis Moreau Gottschalk (1829 – 1869) was at least a double-threat: Half-Jewish, half-Creole (which means half-black and half-white, on his mother’s side). A fiercely proud son of New Orleans, he nevertheless proclaimed his loyalty to the Union on Secession and spent the years of the Civil War touring the Federal States, including New York State, where he played three times on the third floor of Old City Hall in Oswego, on Lake Ontario. In an interview with the Palladium Times (Oswego) in 1863, he declared that the young women of Oswego were the most beautiful in the entire geography north of the Mason-Dixon Line. Gottschalk was related by two or three removes to General Beauregard, and so, on the word of my grandmother, am I.
A son of the South (I am a fils of les gens de couleurs libres, who fought first for the independence of Louisiana and then for the abolition of slavery), I naturally experience some emotional ambiguity concerning General Sherman’s “March to the Sea.” Nevertheless, in light of Kristor’s “Jubilee” theory of polity, I recommend New-Yorker Henry Clay Work’s “hit song” of 1864, “Marching through Georgia.” Here are the lyrics. —