My heart is of course broken at the disaster inflicted yesterday upon Notre Dame de Paris. All that must be said about the cultural and religious meaning of this catastrophe has already been well said by many commentators of the Right, so I shall not here repeat them. Everyone knows that this was an attack of the Enemy upon the Body of Christ, and upon Christendom, such as she still is. The chorus of the Right has now, rightly, begun to ask why this obvious fact may not be mentioned. And everyone knows the answer to that question, too: Islam, modernism and Liberalism are all bound and determined to destroy Christianity, and Christendom.
One thing only, of the obvious, necessary things that must be said, have I not yet seen anywhere said: Saint Denis, Our Lady, and all the saints, pray for France, for the West, and for her Church.
There is a yet deeper question: why is it, exactly, that Liberalism, modernism, Islam, et alia, are so determined to destroy Christianity?
When there is more than one cult competing for the credence and loyalty of the people, their chthonic cult is by that contest relevated to their conscious attention as an item for consideration that is disparate from their immediate confrontation with the world of their concrete experience. The abstraction of religion from mundane life that necessarily results has the effect of profaning that life; for, on that abstraction, it is not at all any more essentially and prerationally bound by the metaphysics, the ontology, and the deontology of the chthonic cult – or therefore by the normal and customary constraints of its praxis, mores, customs, and ukases – as from time immemorial it had been. It is on the contrary rather something quite other than and independent of what the cult supposes it to be, and about which the cult might be quite wrong. The deliverances of empirical experience are not then called into question; but their traditional cultic interpretations and settlements certainly are. So mundane life is then radically liberated from the cult that had theretofore informed it. It is cut loose; it is adrift; it is in danger. So then likewise are the men who have been set free of any masterful supervision, to make their own way in the world, each to devise his own cult as he sees fit, unconstrained by tradition or mastery or hard won knowledge.
At the first sign of heterodoxy in a culture, then, things have already begun to fall apart radically (for, the cult is the root of the culture). Heterodoxy is the outward schismatic manifestation of the fact that men are already thinking about religion abstractly. They would not be doing so if they apprehended no problems with the orthodox cult. But religion considered consciously as disparate from mere life is by nature vitiated, merely intellectual, sound and fury signifying almost nothing. Its abstraction in thought renders it then malleable; alternatives occur to the questing mind, and by virtue only of that occurrence take on life and probity. The alternatives multiply, and soon their own variations are discovered.
Ethnic homogeneity (somehow or other construed) is necessary, and indeed important, but not sufficient to a trusting society. If ethnic homogeneity were sufficient to social trust, then all ethnically homogeneous societies would be trusting. Obviously, they are not.
The name of Joseph Arthur Comte de Gobineau (1816 – 1882) rarely appears nowadays except in a context of moral dudgeon. The first sentence of the Wikipedia article devoted to Gobineau perhaps unsurprisingly informs the reader, in rather lazy prose, that “Count Joseph Arthur de Gobineau… was a French aristocrat who was best known by his contemporaries as a novelist, diplomat, and travel writer but is today most remembered for developing the theory of the Aryan master race and helping to legitimise racism by scientific racist theory and racial demography.” (Punctuation corrected.) The term “scientific racist theory” especially courts self-condemnation through its editorial heavy-handedness and its retrojection of a contemporary item of ideological cant: Objectively, Gobineau sought only to articulate a scientific racial theory or a scientific theory of race. The term “master-race” moreover is foreign to Gobineau’s text; and “Aryan,” as Gobineau properly uses it, is an ancient tribal self-designation. Had someone accused Gobineau of racism, or of being a racist, the term would have baffled him entirely. The reliably left-leaning Wikipedia is not alone, however, in treating Gobineau as thoroughly toxic. The New World Encyclopedia, in its online version, asseverates that “although [Gobineau’s] racial theories did not receive immediate attention in Europe,” nevertheless “it was through the influence of the Bayreuth circle and Richard Wagner that his views became popular, and his anti-Semitic theories developed.” The Encyclopedia’s rhetorical maneuver draws on the widely circulated notion that National Socialism began proleptically with Wagner, who therefore qualifies himself as morally pernicious, and it extends Wagner’s supposed vileness backwards to the one who planted the seed of wickedness in Wagner’s mind – namely Gobineau in his proper person. That reading Gobineau’s prose inspired Wagner to be a rabid anti-Semite and led to the Holocaust seems to be the implication.
Leaving aside the imputation that Wagner was a Proto-Hitler, which while of considerable interest belongs in another discussion, these slick mischaracterizations of Gobineau’s treatise on The Inequality of the Human Races (1854) reveal themselves as being based on prejudicial and superficial readings of that book; or perhaps on a universal omission to read it. What then would a careful and unprejudiced reading of The Inequality of the Human Races yield? The present essay proposes to answer that question. (Note: Inequality is a work in four extensive volumes that touch on a variety of topics and that in many ways establish the science of comparative ethnography; the first volume, however, functions as an extended introduction to the other three, summarizing their contents in advance. For the sake of tractability, I confine my remarks to that first volume.)
The estimable Laura Wood, an orthospherean shield mate of long standing in the culture wars, and an old friend, responded to my recent post on The New Castellation of the Eurosphere (which adduced the recent proliferation of bollards as its material) with an intelligent and forceful critique of my attribution of that castellation and all its dire cultural sequelae to the threat of Muslim terrorism. This post is a response to her comments.
All the big new buildings of Christendom have them. I was just down at the new – almost complete – Salesforce Tower in downtown San Francisco, and the bollards are everywhere. Ditto for the new immediately adjacent TransBay Terminal, still a year or two away from completion. They’ve got bollards by the thousand there – it’s a huge building – ready to be installed.
The newly ubiquitous bollards are the beginning of the closure of the formerly open West.
Cult effects culture. A people cannot efficiently coordinate their activities except insofar as they share a common understanding of the way things are, and of the proper way to deal with them. At the very least, they must agree about what is real, what reality is like, what it is for, and so forth; they must agree about First Things, and indeed Most Things. This they generally do, without ever even noticing all their myriad agreements; men rather tend to notice only their irksome disagreements, however petty.
A people among whom heterodoxy regarding First Things begins to gain a foothold begins ipso facto to become confused in their motions: in their heads, hearts, and acts. Their loyalties are then divided, and so vitiated, at least at the margins.
Heterodoxy is cold civil war. Let it compound long enough, and it will go hot. So healthy societies must control for heterodoxy, especially about First Things.
The phrase Alternative Right has been causing a stir of late, and I suspect this may have led some of our inquiring readers to ask if the Orthosphere is part of this shadowy and (to some) sinister movement. My unofficial answer is a qualified yes, but I am open to correction (official or otherwise). Continue reading →
In response to sanctions imposed on the Episcopal Church by the Anglican Communion, Presiding Bishop Michael B. Curry had this to say:
“I stand before you as a descendant of African slaves, stolen from their native land, enslaved in a bitter bondage, and then even after emancipation, segregated and excluded in church and society. And this conjures that up again, and brings pain.”
This was in the way of defending the Episcopalian policies that elicited the sanctions, namely acceptance of homosexual clergy and solemnization of same-sex marriages. According to Bishop Curry, these policies do not violate biblical teaching, but rather fulfill the New Testament promise that God’s house should be “a house of prayer for all people,” and that Christ is a condition in which there are no social distinctions. As a descendent of slaves, he was, he said, acutely sensitive to the pain of exclusion.
He is not, however, acutely sensitive to the Eighth Commandment, for his witness here is decidedly false. (This is the Ninth Commandment for Reformed and Orthodox.) A glance at Mark 11:17 show that the word (in all translations) is “nations,” not “people.” The difference in meaning between these words is great, and the substitution of one for the other is dishonest. The Bishop’s abuse of Galatians 3:28 is too common to require comment. Continue reading →
Is Robert Frost’s poem “Mending Wall” really a reproof against borders? To read modern journalists, one would certainly think so, for they can hardly type the phrase “border fence” without feeling an inspiration to add, “something there is that doesn’t love a wall.”
When this happens, we should remember that a close reading of the poem shows that there is also something that does. Love a wall, that is. Frost’s neighbor from “beyond the hill” loves walls very dearly—so much so that he more than once remarks, “good fences make good neighbors.” Continue reading →