On the Eve of Christmas under the reckoning of our Orthodox brethren, we are pleased to offer a Guest Post by Mark Citadel.
At a time when Eastern Christianity celebrates Christmas (as per the Julian calendar), the importance of Christ’s birth is more often misunderstood than it is underemphasized. Indeed, for the true Christian who sees beneath the surface of what holidays have become, Easter (or Pascha) is far more important than Christmas, for it contains the recognition of action on the part of Christ to redeem mankind so that he may not perish from the Way. Whether this action is more fully defined by sacrifice or victory is irrelevant to the event’s significance as such. Events surrounding the death of Christ are adorned with symbolism, and areas of vagueness that have intrigued theological study for centuries. Yet of course without birth there is no death, and thus to ponder the Incarnation itself is necessary for a richer understanding of His final significance.Frithjof Schuon wrote on the nature of the risen Lord:
If the Incarnation has the significance of a “descent” of God, Christ is thus equivalent to the whole of creation, containing it in a way; he is a second creation, which purifies and “redeems” the first.
It is in the discourse of the Right a commonplace that liberal policies implement Ponzi schemes; that their wild prodigality can be justified only on the basis of magical thinking which supposes that economic and cultural goods pour forth inexhaustibly from some mysterious cornucopia, rather than as products of unstinting, intelligent, diligent, difficult, costly labor rightly and prudently directed. In this liberalism has always reminded me of the cargo cults that sprang up among natives all over Oceania in the 20th Century after their contact with Europeans, especially during and after WWII. But of these cargo cults I had had only the most cursory knowledge. I knew only that some cargo cultists thought that if they mocked up a semblance of an airstrip, planes full of goods would land to disgorge them (“If we build it, they will come;” we see the same sort of thinking at work in those who suppose that if they just show up in a nice suit or arrive in Sweden, life will be for them thenceforth all wine and roses (and blondes)).
I’m reading Mircea Eliade’s The Two and the One, wherein he discusses the cargo cults. Now that thanks to him I now know a bit more about them, my hunch about liberalism has borne out to a truly spooky degree. Consider the following extended passages (page 125 ff.), and feel the prickle of the hairs on your neck as you begin to comprehend the true immensity of the intellectual gulf that separates us from latter day liberals: