An Hypothesis about the Origins of the Modern Sacrificial Cult

Rhetocrates commented:

I had an unoriginal thought worked out this morning that I wanted to share. Mostly it’s already well-established, but it does go in a slightly novel direction in explaining the ‘holiness’ spiral of modern society.

Modern progressive liberalism (viz. WW2 and after) is a specific negative type of Christianity. That much is obvious. Where our once-for-all and yet repeated-daily Eucharist (Malachi) is the navel and foundation of our religion, the Holocaust is the navel and foundation of modern progressive liberalism (hereafter MPL to save keystrokes).

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Christian Soteriology Proper Forestalls Specious Holiness Spirals

We can’t work our way into Heaven, for finity is incapable of infinity. Indeed, we cannot achieve anything greater than ourselves, whatever; but only, rather, what is lesser than we. So, Heaven is given to us gratuitously. Our work consists only in accepting its invitation; in wu wei.

So then, there is a difference between interior holiness spirals and exterior holiness spirals. The former are done in secret, and in service of true spiritual ends, so as to accept the invitation of the Logos; whereas the latter are done publicly, and for purposes of social advantage. As essentially worldly, exterior holiness spirals partake the Arms Race to the Degenerate Bottom. They are motivated by the urge to be accepted and approved by the mob. So do they accept the conditions of the mob, and instantiate it.

The Pharisee is an agent of the mob.

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The Drama of the Fall

The Fall was a tragedy: a conflict of irreconcilable cosmic and moral imperatives, binding upon all the actors, that can find its final resolution only at final consummation of the eschaton, when Christ shall be all in all, and Lucifer and his minions damned forever in virtue of their own incorrigible permanent decision.

What can we learn from this about the dramatic form of tragedy? What, then, do we learn about drama in general? Tragedy is both root and summit of drama, and its apotheosis. Comedy is a type of tragedy; it is tragedy writ small, and only trivially injurious (it is funny when Buster Keaton falls down; it would not be funny if he fell upon a spike and bled there to death, pinned and writhing).

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The Inexorable Internal Logic of the Fall

The logic of his rebellion compels Satan to seek our damnation too. He has no real choice in this matter; he is doomed by his own decision to seek our doom as well. For, as a rejection of the Divine Limit per se, rebellion once undertaken cannot by its own mere lights thenceforth see its way through to anything other than the utmost rebellion of all creatures. The rejection of the Limit is effectually the will that no thing at all should ever reckon it, or therefore reck its rod. If the Limit is false, then to reckon it is to err, and so to Fall into injustice and ignobility. From Lucifer’s perspective, then, anything other than his own Fall is itself the Fall, and a rebuke thereto, so an insult, and therefore an unwarranted injury.

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An Eu Logion of Zippy Catholic

The Catholic, Christian and Traditionalist community were shocked and appalled to learn last week that their pillar, blogger Zippy Catholic, had been killed in a bicycle accident last Tuesday evening while riding on a country road.

We are still struggling to reconcile ourselves to this new world, in which Zippy no longer roams about skewering sloppy thought, and so enlightening all of us his readers, interlocutors and students.

It was a severe and devastating blow, completely unanticipated. Zippy was neither old, nor – so far as we knew – ill. So his death came out of left field. No one was prepared for it. He had, we all thought, several decades more of good, fruitful work in him, that all of us would have enjoyed, and that would have profited us all, and man, and the whole human project. We looked forward to that prospect, blithely, happily, as if we possessed it already. Now, it is ripped away from us. We find ourselves bereft, lost, bewildered.

And: we miss him. We want him here with us, still. God damn the evil circumstance that took him from us. And – and – God bless that taking, as proper (as it must have been, necessarily) under the purveyance of Omniscience.

Blessed be the Name of the Lord. Amen. Lord, bless and keep thy faithful servant Zippy Catholic, and make him soon fit to enter into the coruscating Light of thy Holy Presence. Help and heal all his wounds, correct all his defects, and complete him. All this I pray, in the Name of the Father, and of the Son, and of the Holy Spirit. Amen, amen. Hallelujah, hallelujah, thanks be to God. Amen, amen.

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The Pope’s Commission

A guest post by Orthosphere commenter PBW:

Faithful Catholics are expected to accept that, although the Pope is elected by the Conclave of (eligible) Cardinals, the One who really selects the Pope is the Holy Ghost Himself: the cardinals are His catspaws, so to speak. It is a grave offence to leak the proceedings of the Conclave (which is why such leaking is so rare), but if the preceding is to be accepted, the machinations in the Conclave are irrelevant. Therefore, I can appreciate both the smile and the squirm of orthodox Catholics who, in these very pages, see the so-ordained Pope described as … ahem … Pope Fruit Loops I.

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Jesus Is In His Person the Only Possible Mundane Fulfillment of the Law

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Matthew 5:17-18

Jesus is the Logos. So is he himself, in his very Body, the Law.

The Law is infinite in its ramifications; it is the infinite Logos, and the Logos is the eternal knowledge and actualization of the perfectly coherent – NB, “perfect” means “complete” – infinite Gödelian stack of logical calculi, which alone suffices to that establishment of the totality of Truth, upon which any lesser portion of the Truth depends for its derivative truth, and so for its being, its factuality, and thus its salience to creatures, ergo its efficacy. Then only an infinite being might comprehend the Law, or enact it. And only by enacting it could it be fulfilled, or for that matter suasively Lawful; i.e., only were it actualized could it be Law in the first place; for only thus could it be a real character of an actual entity; only as actual and real could it be apprehensible to other actualities, or influential in their development. So, only the Logos himself can be the Law; and, so, Nomos is implicit in and entailed by Logos.

To know the Law perfectly is to be the Law. But of all men only Jesus knows the Law perfectly, or can therefore be it, effect it and thus forthward embody it. Only Jesus can fulfill the Law. For, only Jesus *is* the Law.

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Philosophical Skeleton Keys: Archetypes, Forms, & Angels

Ockham comes in for a lot of criticism around these parts, the poor honest earnest man. And not unrightly, perhaps, given his (largely innocent and inadvertent) role in the incipience of the prevalent modern nominalism that has gutted the West (he was not really much of a nominalist, as we think of nominalism these days). But in most things he was on target (this is true of all heretics, scoundrels, sinners, and fools (or else they’d die before they could do much damage, understood by their contemporaries as mere silly kooks)). Most of all, he was right in respect to his famous Razor, which more than any of his other immense contributions to human thought will surely warrant his everlasting renown – his status, shared with only five or six other philosophers, as a household name (at least among those who consider themselves somewhat educated). Even men who know nothing else whatever of epistemology or philosophy of science have some notion of Ockham’s Razor. His Principle of Parsimony is perhaps the most important operational, practical principle of thought (the Principle of Sufficient Reason, e.g., is by contrast ontological; or again e.g., the Principle of Noncontradiction is logical; and so forth). It is the whole basis of American Pragmatism, which is to say, of the philosophy of science universally presupposed in the practice of professional scientists. It is followed in its pragmatic importance – opinions differ about their proper order – by the Principle of Elegance (the more beautiful theory is more likely to be true) and the Principle of Adequacy (theories must adequate to the entirety of their proper domain). I would add also the Principle of Serendipity – as I here now decide to name it, not knowing how other thinkers might have done so: the principle, i.e., that a true theory is likely to explain more things, and they unsuspected things, than we had looked for it to explain – things that, i.e., are outside its (expected) proper domain (huge swathes of mathematics, e.g., turn out to exemplify the Principle of Serendipity).

Ockham, then, God Bless him: All else equal, that theory is best which is simplest – which postulates the fewest types of concrete entities.

So then: what about the Platonic Forms? Ockham’s Razor – a native, chthonic tendency in my thinking from infancy – bugged me about them from the first moment I read of them. What the heck are they? Are they a different sort of thing than the things of this world? What’s the Platonic Realm, for Heaven’s sake? Where is it? How does it interact with our own? If it does interact with our own, then isn’t it really integral with our own? If so, then what sets the Forms apart from their contingent instantiations here below? What does eternity have to do with creaturity?

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Moloch is But a Vassal of Our True Enemy

Back in 2010, I commented to a post at VFR:

Nominalism is satanic, I’m telling you. It’s a device to destroy man. Convicted nominalism has to end in suicide, whether cultural or personal. If there are no transcendent values, but rather only and merely our own personal, private preferences, then our personal private preferences are false to facts. This is a little tricky to see, until we draw the analogy to the schizophrenic. The schizophrenic’s impression that there are black helicopters pursuing him are peculiar to him. The black helicopters are not really there. So we understand that his impressions are illusions. But nominalism says that the values we apprehend in things and people and activities, like the black helicopters, are not objectively real. And this means that our feelings of value are—just like the schizophrenic’s black helicopters — hallucinations. They are false. Nominalism says that there is in reality no value out there to be had.

But to say that there is no value really to be found in the world is nihilism. And the consistent nihilist, who has the courage of his convictions, cannot believe that his own life, or anyone else’s life, or the life of his nation, are worth a hill of beans. So he cannot find any way to defend them—none at all. And this will result in death, one way or another, even if only through the sheer lassitude of utter ennui.

I thought at the time I sent that comment to Lawrence, God rest his soul, that in characterizing a school of epistemology as satanic I was perhaps engaging in a bit of rhetorical hyperbole. Firing for effect, as it were.

But then, the other night, I was reading An Exorcist Explains the Demonic: the Antics of Satan and His Army of Fallen Angels, by Father Gabriele Amorth, SSP. Father Amorth was for many years the exorcist of the Diocese of Rome. I read the following passage from his explanation of Satanism (beginning on page 30):

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To Make All Things New

You can’t make all things new until you get rid of all the old things. To make all things new is to remake them from the get go, and from the bottom up, totally, without a jot of remainder. New wine, new wineskins.

So, you’ve got to get rid of all the old wineskins.

This is what is meant by, “First, let’s kill all the lawyers.”

This or that reform here and there is not good enough. You can’t expect to make progress against Moloch, the devourer of children, by means of marginal moves, tactical moves, polite moves. No. You must attack him directly, and totally, as Scipio Aemilianus did. Destroy him utterly, and salt the fields where his worshippers farmed, and pollute their wells.

Delete him from the Earth. Then, and only then, might Rome and her ways prevail again for a time.

Then only might there some day arise a mightily sagacious Bishop and Saint in Hippo, that suburb of Moloch’s Carthage.