Journeys to Orthodoxy (and more)

A Peace Activist’s Journey to Orthodoxy

The recently-deceased peace activist Jim Forest tells how he, a “red diaper baby,” came to be an Orthodox Christian. These bits amused me and rang a faint bell:

Thanks mainly to [Thomas] Merton and Dorothy Day, I was more aware than many Western Christians of the Eastern Church, but I had no more thought about becoming Orthodox than a visitor to the zoo thinks about becoming a flamingo … I thought that Orthodoxy was like certain wines that are best drunk at the vineyard.

A Cistercian Monk’s journey to Orthodoxy

I liked Thomistic philosophy very much. I found in it an excellent antidote to the poisons of individualism, subjectivism, and idealism that have infected modern thought. But the manner in which Thomas Aquinas conceived the relations between nature and grace, and the use he made of reason—even if dependent on the Faith—to construct a theology answering to the Aristotelian definition of ‘science’ troubled me. It was profoundly different from the Fathers’ approach to theology. I had no trouble in admiring the coherence and harmony of Thomism’s theological synthesis, but for me it recalled the gothic architecture of Thomas’s era: quite brilliant, but where reason is too rigorous in forcing the materials to submit to its demands. By its nature, the Scholastic method seemed to me open to reducing the mysteries of God to what reason can grasp of them, hemming them in with its definitions, or enclosing them in syllogisms. The writings of the Fathers, on the other hand, breathed a sense of the sacred and of the mystery, evoked a reciprocal penetration of the human and divine, and found their corresponding school of plastic arts in the art of the Romanesque and of Byzantium.
…
During the years 1962-1965 … [i]t became obvious that I could not think and live in accordance with the principles that seemed to me to be true without creating tensions and pointless conflict in the very heart of the monastery. All the same, I was certain that the fullness of the truth belonged on the side of the Fathers and the Early Church, on the side of that Orthodoxy that I loved without yet realizing that it could be, purely and simply, the Church.

Archimandrite Placide Deseille, Holy Hesychia: Stages of a Pilgrimage.

Archimandrite Placide, who I just discovered, became a Trappist Cistercian monk at 16, but found the Early Church Fathers and the piety of Orthodox monasticism inescapable. He and his monastery finally united with the Orthodox faith, without, however, feeling that they had become “eastern” or “oriental”:

[G]iven the state of things, the practice of the Byzantine liturgy seemed to me to be the most suitable means for entering into the fullness of the patristic tradition in a way that would be neither scholarly nor intellectual, but living and concrete. The Byzantine liturgy has always appeared to me much less as an “eastern” liturgy than as the sole existing liturgical tradition concerning which one could say: “It has done nothing more nor less than closely incorporate into liturgical life all the great theology elaborated by the Fathers and Councils before the ninth century. In it the Church, triumphant over heresies, sings her thanks-giving, the great doxology of the Trinitarian and Christological theology of Saint Athanasius, the Cappadocians, Saint John Chrysostom, Saint Cyril of Alexandria, and Saint Maximus the Confessor. Through it shines the spirituality of the great monastic movements, from the Desert Fathers, from Evagrius, Cassian, and the monks of Sinai, to those of Studion and, later, of Mount Athos. … In it, in a word, the whole world, transfigured by the presence of divine glory, reveals itself in a truly eschatological dimension.”
…
[T]here is no doubt that many aspects of the Catholic Church changed very much in the years following the Council. And there can be no doubt that the most symptomatic change is that which has taken place in her liturgy. As Father Joseph Gelineau, one of the men deeply involved in these reforms, wrote after Vatican II: “It is a different liturgy from the Mass. In plain language: the Roman rite, as we knew it, no longer exists. It has been done away with.”

Step aside, Jesus. I’ll build this.

[E]vangelical leaders are the products of the institutions of that movement — colleges, seminaries, various parachurch organizations — and those institutions either have failed to provide serious intellectual equipment or, when they done their jobs well, their voices have been drowned out by the entrepreneurial/marketing noisemakers who insist that the building of churches is exactly like the building of businesses.

Alan Jacobs

Gnosticism in a nutshell

In Greek, Gnosis means “knowledge,” and to be a Gnostic is to claim to possess a special kind of knowledge: the knowledge that the world isn’t the reality it supposes to be.
So basically it’s religion for super-fans of The Matrix.

N.S. Lyons, ‌The Reality War

You can read most of my more impromptu stuff here (cathartic venting) and here (the only social medium I frequent, because people there are quirky, pleasant and real). Both should work in your RSS aggregator, like Feedly or Reeder, should you want to make a habit of it.

Sunday, 2/13/22

The silver lining in the loss of Christendom

The loss of Christendom gives us a joyous opportunity to reclaim the freedom to proclaim the gospel in a way in which we cannot when the main social task of the church is to serve as one among many helpful props for the state.

Stanley Hauerwas, Resident Aliens

Logical and doxological

To ponder these things makes sense only when we are able without disregarding truth to lift them to the plane of adoration.

Romano Guardini, The Lord.

I don’t have many coinages to my name, but I call this kind of truth doxological (versus merely logical), and if others have used it before me, I’m pretty sure I haven’t seen it.

(The insight was not an easy acquisition for a recovering Calvinist intellectualoid.)

Christian hope entropy

In short, highly devoted Christian teenagers operationalized Christian hope as a generalized trust that God has the future under control, without showing much familiarity with (or interest in) traditional teachings associated with Christian eschatology …

Social scientist Kendra Creasy Dean, Almost Christian: What the Faith of Our Teenagers Is Telling the American Church

Simulations and metaverses

Tuesday, I felt unusual kinship with Damon Linker:

There is no Big Idea for which I feel greater contempt than the suggestion that we’re all living in a simulation. The runner up is the claim that we should seek fun and fulfillment in a technologically simulated reality — the so-called metaverse or virtual reality.

…

Though I can’t prove our experiences of the world, ourselves, and those around us are in fact real, I can explain why we shouldn’t waste our time imagining it’s all fake; why our happiness is wrapped up with the presumption that the world around us is, in fact, reality; and how much we lose by spending ever more of our lives interacting with manifestly false, digitally constructed virtual worlds.

Moreover, Linker (who abandoned Catholicism, then Christianity) puts his finger on why I consider the metaverse stuff evil. It’s the latest manifestation of what seems to be the hardiest of perennial heresies, gnosticism.

Reno on German Catholic clerics

R. R. Reno (I know he goes by "Rusty," but I want to keep him at arms’ length as he edges into populism and postliberalism) is not happy with the direction of the European Roman Catholic Churches, especially Germany’s:

"The ‘future’ is a jealous god."
Apropos of his own past as an Episcopalian:
"Doctrine changes, but the Episcopal Church’s social role remained constant: to be the chaplaincy for white upper-middle-class culture.
Today, the German Catholic Church is doing something similar, serving as a chaplaincy for the Rainbow Reich—the empire of diversity, equity, and inclusion that flies the rainbow flag."

Is it just me?

It’s probably none of my business, but from where I sit "Innovation Church" is the worst Church name I think I’ve ever seen. It’s either brazen or misleading.

Orthodox Christianity detests little or nothing more than it detests religious "innovation," and I seem to have internalized that pretty completely.

Damning (if you’ll just use your noggin’)

It is not an exaggeration to claim that this nineteenth-century Protestant evangelicalism differed from the religion of the Protestant Reformation as much as the sixteenth-century Reformation Protestantism differed from the Roman Catholic theology from which it emerged.

Mark Noll, ‌America’s God: From Jonathan Edwards to Abraham Lincoln, via Mars Hill Audio. Be it noted that today’s evangelicalism is subject to the same critique; it was born in the 19th century (not the first) and hasn’t changed fundamentally.

Pick your poison

[Satan] always sends errors into the world in pairs — pairs of opposites. And he always encourages us to spend a lot of time thinking which is the worst. You see why, of course? He relies on your extra dislike of the one error to draw you gradually into the opposite one. But do not let us be fooled. We have to keep our eyes on the goal and go straight through between both errors ….

C.S. Lewis, via Andrew Sullivan.

Got that?

That’s how I feel about America’s two major political parties.

Modern poets versus old epics

Modern minor poets are naturalists, and talk about the bush or the brook; but the singers of the old epics and fables were supernaturalists, and talked about the gods of brook and bush.

G.K. Chesterton, Orthodoxy

Sunday Sundries

The Real Stuff of Life

In the pre-modern era in the West, as in much of the world today still, there was no such thing as ‘religion’. The Christian story was the basis of peoples’ understanding of reality itself: it was widely assumed that it represented the truth about existence, and that no part of life could therefore be outside of it. There was no ‘religion’, because there was no notion that this truth was somehow optional or partial, any more than we today might assume that gravity or the roundness of the Earth were facts we could choose to engage with only on Sunday mornings.

The religious wars which raged for more than a century after the Reformation changed all this. They shattered faith in the church and in the Christian story, which in turn led to the Enlightenment experiment with ‘secularism’: a new type of society, first pioneered by the seventeenth century Dutch, in which the state would guarantee freedom of and from religion. In practice, this meant guaranteeing the right to practice one of the many different flavours of Christianity on offer, and sometimes Judaism too, but as time went on and society changed, all and any ‘religious’ practice was taken under the protective umbrella of the state. Islam, Hinduism, Wicca, Buddhism, atheism, Norse Heathenism or the worship of Richard Dawkins: anything goes in the Kingdom of Whatever. The unspoken bargain is that religion is fine, as long as it doesn’t interfere with the real stuff of life.

That real stuff was, increasingly, commerce.

Paul Kingsnorth, The Migration of the Holy

Managing the World

[I]t’s worth thinking about the Church (Orthodox) as an ark of salvation and safety. It is an ancient image of the Church, a place where God gathers those who are being rescued. The ark is not an instrument of flood management, however. It is a raft. Modernity imagines itself as the manager of the world and its historical processes. It is an idea that is itself part of the destructive flood of our time.

Fr. Stephen Freeman, Riding the Tsunami

Elusive Interiority

For a scientific culture that believes true knowledge of anything can be gained only by the systematic reduction of that thing to its simplest parts, undertaken from an entirely third person stance, this inaccessible first person subjectivity—this absolute interiority, full of numberless incommunicable qualitative sensations and velleities and intuitions that no inquisitive eye will ever glimpse, and that is impossible to disassemble, reconstruct, or model—is so radically elusive a phenomenon that there seems no hope of capturing it in any complete scientific account. Those who imagine otherwise simply have not understood the problem fully.

David Bentley Hart, The Experience of God

History Rhymes (probably my favorite heading)

Must I be the only one to fight under the Holy Cross and must I see others, calling themselves Christians, all unite with the Crescent to fight Christianity?

Tsar Nicholas, after much of Europe turned against Russia (and toward Turkey) after the Russians destroyed a squadron of Ottoman frigates at the port of Sinope early in the Crimean War.

From Billy Graham to Sarah Palin Donald Trump

Had evangelical leaders and journalists known more about the Southern Baptist Convention than simply the reputation that followed from its being southern or trusting in Jesus, they would have seen that Carter, despite the southern accent, had more affinities to the tolerant and do-good orientation of mainline Protestants than the restrain-evil-and-promote-righteousness resolve of fundamentalists and evangelicals.

D.G. Hart, From Billy Graham to Sarah Palin.

Can a book title ever become anachronistic?

The subtitle of Hart’s book was "Evangelicals and the Betrayal of American Conservatism," but in 2011 (the publication date) we hadn’t "seen the half of it."

Hauerwas Rocks

When the only contemporary means of self-transcendence is orgasm, we Christians are going to have a tough time convincing people that it would be nicer if they would not be promiscuous.

Stanley Hauerwas, Resident Aliens

Before I could even post this, other Hauerwas/Resident Aliens quotes popped up:

The seminaries have produced clergy who are agents of modernity, experts in the art of congregational adaptation to the cultural status quo, enlightened facilitators whose years of education have trained them to enable believers to detach themselves from the insights, habits, stories, and structures that make the church the church.
As Alasdair Maclntyre has noted (in The Religious Significance of Atheism [New York: Columbia University Press, 1969], p. 24), we Christians have given atheists less and less in which to disbelieve!

Catechized into Nothing

I had a lot of resentment against people like the priest and the nun who first instructed me in the faith. They were the quintessential Boomer “spirit of Vatican II” Catholics. I went through two months of instruction with my RCIA class at the LSU Catholic Student Center (though I had graduated, I had this naive idea that instruction there would be more intellectually challenging), without learning a thing about doctrine, or church history, or anything other than how to massage my emotions. If I had written a just-the-facts account of those classes and published it somewhere, people would have shaken their heads over how decadent the Church had become. I quit after I realized that all of us would be received into the Church without knowing anything that was required of us as Catholics.

Rod Dreher, Religion, From Youth To Middle Age

The Kingdoms of the World

The Last Temptation is perhaps the greatest, and the one that most torments our modern thoughts. Christ is offered the “kingdoms of this world” if only He will worship the tempter. It is the temptation of power. What if you had all power? What wonderfully good things could you do?

One place where such an inner dialog takes place is in the purchase of a lottery ticket. Powerball approaches half-a-billion dollars and the ticket is only a couple of bucks. The purchase is made (why not? there’s no commandment against it) and sits quietly in our pocket. The thoughts begin. You know that the odds are ridiculously against you, but you can’t help imagining what life might be like if you won. “If I were a rich man…” I have been told any number of times, “If I win the lottery, I’ll give the money for a new church building.” Of course. We keep only a small portion, say some tens of millions for ourselves. With the rest, we will build a better world, maybe create a charitable foundation (like a Bill Gates). On and on we muse.

Modernity’s mantra, “make the world a better place,” is invoked repeatedly in one guise or another. Every invocation promises that with money and power, we could really make a difference. The myth (or lie) that this perpetuates is that the only thing standing between us and a better world is lack of resources. The truth is that, at the present time in our modern age, there is no lack of resources, no lack of wealth. The abundance of the world is overflowing. People are hungry and starve, etc., for lack of goodness. It has been observed by some that every famine in our modern time has had politics as its primary cause. We are not the victims of nature – but of one another.

It is, of course, ironic that Satan should offer Christ “all the kingdoms of this world.” How do you offer the Lord of All anything that is not already His? He refuses them (at least when offered on the devil’s terms). The way of Christ is the way of God – it is the way revealed in the Cross. The world will be saved in the mystery of the Cross, the self-emptying love of God. Not only is the world saved in that manner, but, those who are being saved are invited to join in that salvation – to empty themselves in self-sacrificing love. That is the proper description of the Church, though it is frequently refused and replaced with an effort to be a “helping” organization, a religious adjunct to the build-a-better-world project of modernity.

Father Stephen Freeman

Sunday reflections

In progress we trust

Faith in progress is just as basic to modernity as the Second Coming was to Christianity.

Rod Dreher, Live Not by Lies

Sorry if I’ve posted this before. It just says so much in so few words.

Seen and unseen understood

We celebrated Theophany, the third-most important of the Church’s feasts, on January 6. The feast technically continues several days, and included last Sunday:

The true Light has appeared and bestows illumination on all. Christ is baptized with us, even though He is above all purity; and thus He infuses sanctification into the water, which then becomes the purifying agent of our souls. What is seen belongs to earth; but what is understood transcends the heavens. By means of a bath comes salvation; by means of water comes the Spirit; by means of immersion does our ascent to God come to pass. How wonderful are Your works, O Lord! Glory to You.

One of the "Praises" ("Lauds") in Matins ("Orthros") January 9 (emphasis added, because that caught my attention).

American Christianity collection

The "democratic" seeds sown

Every theological vagabond and peddler may drive here his bungling trade, without passport or license, and sell his false ware at pleasure. What is to come of such confusion is not now to be seen.

Philip Schaff, The Principle of Protestantism (1844)

178 years later, we can see a bit more clearly.

To see ourselves as others see us

Author and speaker Christine Caine recently shared that she was stunned by what she encountered when she first visited churches in the United States.

Before coming to the U.S., “I had never seen a flag in a church,” said Caine. “Never.”

Jessica Lea

Unguarded candor

I found my way into this Twitter thread because John MacArthur was quoted as saying:

I don’t even support religious freedom. Religious freedom is what sent people to hell. To say I support religious freedom is to say I support idolatry. It’s to say I support lies. I support hell. I support the kingdom of darkness.

Unfortunately, the quote was accurate, and he doubled down disastrously. MacArthur is a big-name Evangelical of the sort I would have thought fairly moderate.

Comic and tragic

I’m from the Midwest, the home of emotional withdrawal, where I grew up among serious Bible scholars for whom the result of scholarship was schism and bitterness ….

Garrison Keillor.

That Keillor is a low-key comic doesn’t mean it’s not true. Witness this:

New podcast: Reformed Church in America split points to rising tensions in Calvin country — GetReligion

The "Alliance of Reformed Churches" to which conservatives from the RCA are fleeing, is attracting interest from Churches of the Presbyterian Church in America (PCA) and the Christian Reformed Church (CRC) as well. Both a roiled by similar contentious issues, implicating sexuality.

I was already an adult, when the PCA was forming from dissident members of the United Presbyterian Church. Our church was considering affiliating with PCA. They were until recently reputed to be rock-ribbed conservative Calvinists. Now, they’re in some trouble.

Upon completing law school, and before entering the Orthodox Church, I spent roughly 15 years in the CRC.

It blows my mind how the PCA and CRC have changed in so short a time. (If you’re curious, or just not conversant with the polyglot Protestant world, "Presbyterian" and "Reformed" historically are the English and continental Calvinist Churches, respectively; for an American, there’s no high doctrinal barriers between them.)

We’re not total outliers, though

I have been reviewing some of my personal notes, and one portion of Iain McGilchrist’s The Master and His Emissary has particular religious valence. McGilchrist is a Brit, and so his observations aren’t focused on America, but presumably apply throughout the post-Reformation, post-Enlightenment West:

One can see the second process (a rejection of the right hemisphere’s world) in the way in which the decline of metaphoric understanding of ceremony and ritual into the inauthentic repetition of empty procedures in the Middle Ages prompted, not a revitalisation of metaphoric understanding, but an outright rejection of it, with the advent of the Reformation … The Reformation is the first great expression of the search for certainty in modern times. As Schleiermacher put it, the Reformation and the Enlightenment have this in common, that ‘everything mysterious and marvellous is proscribed … What is so compelling here is that the motive force behind the Reformation was the urge to regain authenticity, with which one can only be profoundly sympathetic. The path it soon took was that of the destruction of all means whereby the authentic could have been recaptured.
Decapitation of statues by the Reformers took place because of the confounding of the animate and the inanimate, and the impossibility of seeing that one can live in the other metaphorically. In a world where metaphoric understanding is lost we are reduced to ‘either/or’, as Koerner says. Either the statue is God or it is a thing: since it is ‘obviously’ not God, it must be a thing, and therefore ‘mere wood’, in which case it has no place in worship.
Protestantism being a manifestation of left-hemisphere cognition is – even though its conscious self-descriptions would deny this – itself inevitably linked to the will to power, since that is the agenda of the left hemisphere.
Removing the places of holiness, and effectively dispensing with the dimension of the sacred, eroded the power of the princes of the Church, but it helped to buttress the power of the secular state.
In essence the cardinal tenet of Christianity – the Word is made Flesh – becomes reversed, and the Flesh is made Word.
There are obvious continuities between the Reformation and the Enlightenment. They share the same marks of left-hemisphere domination: the banishment of wonder; the triumph of the explicit, and, with it, mistrust of metaphor; alienation from the embodied world of the flesh, and a consequent cerebralisation of life and experience.
The destruction of the sacerdotal power of the Church was a goal of the French Revolution, as it had been of the Reformation. The Reformation, however, had not been nakedly, explicitly, secular: it had purported to replace a corrupt religion with a purified one. All the same its effect had been to transfer power from the sacerdotal base of the Catholic Church to the state, an essential part of the relentless process of secularisation, in the broadest sense – by which I mean the re-presentation of human experience in purely rationalistic terms, necessarily exclusive of the Other, and the insistence that all questions concerning morality and human welfare can and should be settled within those terms – which I would see as the agenda of the left hemisphere. (I am fascinated at the pregnant qualifiers "nakedly, explicitly".)
Eichendorff said that Romanticism was the nostalgia of Protestants for the Catholic tradition.

Sunday Selections

"Gospel"

It is almost universal in the Protestant Churches I know to say that "gospel" means "good news." But there’s some problems with that:

The translation of evangelion is "woodenly literal" (ev, good + angelion, news or report). But dividing a word into parts and explaining the parts is not a good way to interpret languages. (Consider, for instance, the humble "butterfly.")
II Corinthians 2:14-17 is an extended metaphor — obscure to us, but not to the first hearers. A "triumph" in the Roman Empire was something like a big parade, held to honor someone. The triumph was preceded by the evangelia, announcing who they were and their great accomplishments.
Evangelion is the word the early Christians picked for announcing who Christ was and the victory he’d won. The Christian evangelia are Christ’s incarnation, death, burial, resurrection, ascension into heaven, sitting at the right hand of the Father, and his return to judge the living and the dead.
But when the apostles "preached the gospel," people responded with "what must I do to be saved?" That asking is their response to the gospel. But most "sharing the gospel" in America skips the evangelia and goes straight to advice on how, in Evangelical understanding, to get saved.

From Father Stephen DeYoung, The Whole Counsel of God podcast on II Corinthians 2 & 3.

I haven’t decided if this is mere pedantry, but it grabbed my attention for its illumination of what the Gospel is, independent of any response.

Dispensaries of eternal security and uplift

Our churches are quite likely to be low-commitment clubs for religious people rather than definitive communities of disciples striving to live all of life under God’s kingship. For many modern Christians, churches are dispensers of eternal security and uplift—fire insurance and mood brighteners—not nurturers of a whole way of life, not the source of the best ways to act and think in all spheres of experience.

Ken Myers, All God’s Children and Blue Suede Shoes

History rhymes

Some German bishops, as the pope later lamented, still viewed Hitler as the defender of Christian values.

Mark Riebling, Church of Spies.

Standing conventional narrative on its head

I had a law school classmate — one of a group of thirty-somethings in my class (including me) who had returned to school after some other life experiences — who was an enigma in several ways. From Southern Indiana, with a drawl to match, he was nevertheless pretty far left politically.

Most surprising of all to me at the time was that he had converted to Roman Catholicism. I asked why.

"I decided I prefer a Pope in Rome who claims infallibility, but pretty much leaves me alone, to some ignorant local who claims just to be preaching the Bible, but expects to manage my life."

Did I mention that he was pretty perceptive?

Prayer

Father Porphyrios had a small parrot that he taught to pray in order to illustrate the absurdity of some Christians’ empty repetition of the words of prayer, as well as the ridiculousness of the opinion commonly presented in Eastern religions that someone can make moral advances by physical exercises or breathing techniques. Every so often, the parrot would mechanically say, “Lord, have mercy.” The elder would respond, “Look, the parrot can say the prayer, but does that mean that it is praying? Can prayer exist without the conscious and free participation of the person who prays?”

Dionysios Farasiotis, The Gurus, the Young Man, and Elder Paisios

All approaches to prayer have pitfalls. My pre-Orthodox experience was that, unless I labored very hard in advance to formulate a public prayer (usually with some prayer book in hand as an outline), the result tended to be a string of conventional and banal buzzwords.

Now that I’m Orthodox, the risk is the words of my prayer books becoming so familiar that I can pray them even as my mind wanders "all over the place." The advice of Orthodox priests for that problem tends to be "if you realize your mind has wandered, go back and pray it again."

You can read most of my more impromptu stuff at here. It should work in your RSS aggregator, like Feedly, should you want to make a habit of it.

Something nice about Evangelicalism?!

[W]hen people whose parents loved them and expressed that love, cared for them and prayed for them, encouraged them in goodness and consoled them when they were hurt, tell me that their upbringing was terrible because those same parents were legalists and fundamentalists, well … let’s just say that I have a somewhat different perspective. I am not referring, of course, to those who suffered genuine abuse, and I see how abuse done in the name of God can be especially traumatizing. But those whose parents were merely legalistic and moralistic, narrow in their views, suspicious of mainstream culture, strict about movies and music — sure, all that’s not cool. But it could have been so, so much worse.

To those people, I say: While you’re rejoicing in your discovery of a more gracious and merciful God than your parents taught you to believe in — which is indeed something to rejoice in! — try to extend to them some of the same grace and mercy that you’ve received. And while duly noting what they failed to teach you, seek to have some gratitude for what they managed to provide. It was more and better than a lot of us get.

Alan Jacobs

Yes, I blogged about another part of this little essay recently, but in my haste to engage with Hannah Anderson’s claim, I had failed to engage Alan Jacobs’ reflection on it.

Then I decided that my thoughts could be a good stand-alone Sunday posting.

It occurred to me that one seed that eventually bore Orthodox fruit, may well have been the (inconsistent, but frequently) solid hymnody in the church of my youth and childhood.

Above all others, I remember this (which we could count on singing as the opening hymn every time a particular Purdue Professor (the late Paul Stanley) was picking the hymns:

Holy, holy, holy! Lord God Almighty!
Early in the morning our song shall rise to thee.
Holy, holy, holy! Merciful and mighty,
God in three persons, blessed Trinity!

Holy, holy, holy! All the saints adore thee,
casting down their golden crowns around the glassy sea;
cherubim and seraphim falling down before thee,
which wert, and art, and evermore shalt be.

Holy, holy, holy! Though the darkness hide thee,
though the eye of sinful man thy glory may not see,
only thou art holy; there is none beside thee,
perfect in power, in love and purity.

Holy, holy, holy! Lord God Almighty!
All thy works shall praise thy name, in earth and sky and sea.
Holy, holy, holy! Merciful and mighty,
God in three persons, blessed Trinity.

Maybe I could find fault if I fly-specked it, but I’m not even going to try.

Apart from that, a hymn I adored, but we rarely sang, was Let All Mortal Flesh Keep Silence. Apparently, it is an Advent hymn in whatever corners of Western Christendom still know it, and from the words, that’s understandable:

Let all mortal flesh keep silence,
and with fear and trembling stand.
Ponder nothing earthly minded,
for with blessing in his hand
Christ our God to earth descending
comes, our homage to demand.

King of kings, yet born of Mary,
as of old on earth he stood,
Lord of heaven now incarnate
in the body and the blood,
he will give to all the faithful
his own self for heav’nly food.

Rank on rank the host of heaven
streams before him on the way,
as the Light of light descending
from the realms of endless day
comes, that pow’rs of hell may vanish,
as the shadows pass away.

At his feet the six-winged seraph,
cherubim with sleepless eye,
veil their faces to the Presence,
as with ceaseless voice they cry,
“Alleluia! Alleluia!
Alleluia, Lord Most High!”

But it is extremely ancient, dating back to the Liturgy of St. James, and sung in solemn Byzantine chant — and is appointed in Orthodox Churches of my acquaintance not for Advent, but for Great and Holy Saturday, where it surely is predicated on Christ’s descent into Hades and Harrowing of Hell, alluded to in the third verse.

Such hymnody captured the imagination of this no-longer-young man, but it’s my impression that you’ll have an exceedingly hard time finding either of these in any Evangelical Church today. For that, you’ll need to go to some "high" (and yes, disconcertingly liberal) church like the Episcopal Church. (And that insight made me understand how some Evangelicals might end up in liberal "high" Churches: they can ignore the doctrinal laxity of Episcopalianism, but not the debased worship in most of Evangelicalism.)

Or come to the Orthodox Church, where hymnody is held in such regard that several hymnographers are canonized Saints.

You can read most of my more impromptu stuff at here. It should work in your RSS aggregator, like Feedly, should you want to make a habit of it.

December already?

I continue, with surprisingly little effort, to cease wallowing my mornings away with doomscrolling the news. It makes for less frequent blogging, but I hope it’s a bit more interesting.

Did your November fly past as quickly as mine?

Foretaste

Maybe you should sit down to read this and then mark your calendar in anticipation: on Sunday, I’m posting something nice about the Evangelicalism of my youth.

It may have boogered-up formatting, as WordPress seems incompetent at handling markdown other than paste-it-and-publish; save it and go back for edits and it incorrigibly inserts literal > before every blockquote.

Realism

People who discuss lowering the voting age – not only those for it but also those against – assume that it would mean a transfer of political influence to the young.

That is absurd. It would mean no such thing.

… It would only mean increasing the political clout of those who have influence through the young.

Pop stars. Sports coaches. Schoolteachers. Writers and editors of media aimed at teens. Especially people in such groups who have no children of their own to take up their time and attention.

… So one could expect further politicization of entertainment, primary and secondary education, youth athletics, children’s and “young adults” books, and teen magazines and media.

J Budziszewski

Ascetic abstention

Sondheim’s work was at its strongest when it lingered in the pain of the dawning realization that no ever after ever lasted long. His music and lyrics looked squarely at life and insisted, gently and eloquently, that of course it was never going to be exactly how we wanted it to be, that messiness and ambiguity were to be expected, and could even be part of the beauty.

Amy Weiss-Meyer, ‌What Stephen Sondheim Knew About Endings

I’ve pretty much stopped reading about Sondheim — though every new article is a temptation. An especially lovely surprise was John McWhorter’s heartfelt tribute.

"Earth Alienation"

“Should the emancipation and secularization of the modern age,” [Hanna] Arendt wondered, “which began with a turning-away, not necessarily from God, but from a god who was the Father of men in heaven, end with an even more fateful repudiation of an Earth who was the Mother of all living creatures under the sky?”

I thought about Arendt as I listened to Jeff Bezos talk about space exploration at a recent event held at the National Cathedral, a setting that will strike those of you familiar with the late David Noble’s work in The Religion of Technology as altogether apropos. The thesis of Noble’s book was that “modern technology and religion have evolved together and that, as a result, the technological enterprise has been and remains suffused with religious belief.” In this light, a cathedral is an altogether appropriate setting for the annunciation of a not-so-novel message of technologically mediated salvation and transcendence.

…

To be sure, Bezos makes a number of statements about how special and unique the earth is and about how we must preserve it at all costs. Indeed, this is central to Bezos’s pitch. In his view, humanity must colonize space, in part, so that resource extraction, heavy industry, and a sizable percentage of future humans can be moved off the planet. It is sustainability turned on its head: a plan to sustain the present trajectories of production and consumption.

L. M. Sacasas, Earth Alienation As A Service

This merits full reading, as the infatuation with space travel and colonization is not the only way in which our technological advances correlate to alienation from our actual situation.

In a related vein:

I kept thinking about Jesus’s admonition that it is easier for a camel to go through the eye of a needle than for a rich man to enter heaven. The point is not that rich people are wicked. The point is that if you have money, it is much easier to believe that you can control things, that your money and the technology it can afford (as well as living in a relatively wealthy society) buffers you from contingencies. We forget our dependence on God, but more to the point, we forget to cultivate awareness of Him.

…

Experience of the natural world does not generate faith. (Christianity is not a so-called Nature religion.) But surely it can encourage a certain psychological orientation favorable to some brands of religious faith; and this suggests the correlative possibility that reduced experience of the natural world might do just the opposite.

…

It is probable that no one has yet created a cataphatic theology grounded in technological analogies because it cannot be done. Technological artifacts point us to the wrong creator — to the human race, not God; so they seem bereft of real signals of transcendence. Further, as they become our environment, they imprint in the collective subconscious the message that things exist in order to serve us. That is the very last thing we need to intuit.

…

despite its undeniable defects, asceticism was "positive, not negative" because it "fundamentally aspired to liberate the highest powers of personality from obstruction by the automatism of the lower drives."

Rod Dreher, ‌‘The Luminous Dusk’

Call me a bigot, but everyone who expresses enthusiasm about space colonization (or Zuckerberg’s Metaverse) as a solution to some problem sinks in my estimation (unless they were alread rock-bottom).

RSVP Hall of Fame

Late in life, during the Second Vatican Council’s alleged golden dawn, Waugh received an invitation to a book launch by self-consciously “progressive” Catholics. He shot back by postcard his unforgettable RSVP: while he would not attend a social meal in the progressives’ company, “I would gladly attend an auto da fé at which your guests were incinerated.”

Bacevich et. al., The Essence of Conservatism

Pro-life feminism

As humor writer Dave Barry put it, “Critics allege that [Amy Coney] Barrett belongs to a harmful non-secular cult that subjugates ladies by forcing them to turn into Supreme Court justices.”

We need to broaden the tent of feminism. If, in order to be a feminist, one cannot simply be against the oppression of women but also must affirm abortion or other left-of-center causes, then feminism does not actually exist as a movement. It is merely pro-choice progressivism marketed for ladies.

And that ultimately weakens the cause of feminism because it excludes a lot of women, especially young women ….

Tish Harrison Warren, ‌Why the Feminist Movement Needs Pro-Life People

Fox-No-More

Fox broadcasts Seth Rich conspiracies? Memory-holed. Fox gave airtime to Kraken lawyers? Well, they were just asking questions. Its streaming platform airs a deranged Patriot Purge documentary that re-imagines the reality of January 6? Nobody watches Fox Nation anyway.

…

The cultural and political consequences in the right-wing grassroots are considerable. Politically engaged citizens can cite to you chapter and verse of (very real!) mainstream media scandals, yet they’re often completely shocked at the idea that the alternative institutions they follow are often substantially less reliable than the MSM they despise.

But honestly, how would they know? They’re inoculated against criticism of the right by the left, and how many voices on the right are reliably independent and free of Fox’s influence?

…

Mainstream media is still often plagued with groupthink and intolerance. Unfortunately, the right surveyed years of problems with legacy outlets and then built a media industry that was somehow even worse.

David French.

Despite Fox’s dominance, The Dispatch’s Jonah Goldberg and Steve Hayes resigned as contributors after Tucker Carlson’s Patriot Purge insanity,

Consider supporting The Dispatch. And getting off Fox News. All network news stultifies, but some stultifies more than others.

Unintended consequences

I don’t know why we don’t think more deeply and consistently of consequences of public policies and programs:

[T]he intentions behind a given policy tell us little about its likely effects ….

Tyler Cowen, commenting on a paper by Boaz Abramson in When Lawyers Make Things Worse.

Some meat:

Policies that make it harder to evict delinquent tenants, for example by providing tax-funded legal counsel in eviction cases ("Right-to-Counsel") or by instating eviction moratoria, protect renters from eviction in bad times. However, higher default costs to landlords lead to higher equilibrium rents and lower housing supply, implying homelessness might increase.

Early to bed, early to rise

My early jobs as a dishwasher and parking lot attendant began at 6 a.m. and I remember this dimness well. It changed my life. I stayed home at night and went to bed early and postponed debauchery to my mid-twenties and then, at the age of 27, I got a job on the 5 a.m. shift and postponed it again. A dear friend of mine, whose parents subsidized her fully, went out late one night and fell in with some fascinating strangers who introduced her to hashish and some other substance and she fell into a psychotic state and had to be hospitalized and spent some time in a drug program where she met more fascinating troubled people and it changed her life. She never found a vocation. Instead, she became fascinated by her own disability and made a career of being troubled, married a troubled man who abused her, and today she’s in a nursing home somewhere, a faint replica of the witty woman she once was, and I am waiting for the coffee to brew so I can get back to work on a novel. Early to bed and early to rise makes for a life that, if not wealthy and wise, is at least pleasant and sensible.

Garrison Keillor

Lies the Atlantic told me

Ending legal abortion in America, though, has long been the main goal of the conservative legal movement.

Adam Serwer.

Serwer is wrong if he means that literally, sloppy if he doesn’t.

Ending the pretext that the Constitution mandates legal abortion has been the goal. It remains after that to persuade legislatures of the appropriate restrictions on abortion.

I will be surprised if more than 5 states fly their progressive flags by legislating abortion on demand throughout pregnancy; if more than 10 states ban all abortions initially; if more than 5 states that initially banned all abortions continue to do so 5 years after Supreme Court success; if a majority of states don’t allow abortions in the first trimester.

A lot of politicians have gotten by with feigning pro- or anti-abortion purity on the cheap for almost 50 years now. We’ll see how much dross the legislative crucible throws off.

(There was another Atlantic item even worse than Serwer’s.)

Why I don’t rush to give 5 stars to new podcasts

Can anything good come out of the now-Trumpified Claremont Institute?

I’ll leave it for you to judge, but my hopes for Spencer Klaven’s Young Heretics podcast (held out as classical education for adults who weren’t classically educated) turned, for my tastes, into propaganda as the young, bright podcaster would "apply" the lessons of antiquity to modern U.S.A.

Sad. But at least it’s one less podcast I feel obliged to audit.

And it confirms the wisdom of ignoring pleas of new podcasts to "visit Apple podcasts and give us a 5-Star rating." Give me a dozen or so episodes, folks; I’m not your Junior Marketing Assistant.

Afterthought

I would be remiss if I failed to ask — How ’bout them Boilermakers?!

The Purdue Men’s basketball team bodes well to get a number 1 ranking if it can win its next road game. It’s 7-0, averaging over 90 points per game, and (if you hadn’t heard) 10-men deep. A lot of good teams will drop to Purdue, as Villanova did, simple because Purdue wears them out by rotating in fresh legs all game long, and getting solid production off the bench.

I hope the NBA knows how to reward team play — but that they don’t get Jaden Ivy to bolt after just two years. His mom, a WNBA veteran and Notre Dame coach may be able to steel him against the blandishments.

You can read most of my more impromptu stuff at here. It should work in your RSS aggregator, like Feedly, should you want to make a habit of it.

Endings … and religious beginnings

All The Presidents’ Lawyers is no more

Josh Barro and Ken White are ending one of my favorite legal podcasts, All The President’s Lawyers, loosely based on the premise that "all Presidents have legal problems, but some [read: Donald Trump] have more than others."

The podcast, I admit, was getting more than a bit repetitive if one was looking to learn about how the law operates, but it had turned into sort of a serial low-key comedy routine, with stock questions and caricatures like

Ken, is this RICO?
Ken, is Michael Avenatti a good lawyer?
… thumb-headed henchman Lev Parnus …
And just "Roger Stone," with no adjective needed,

that I found amusing.

The occasion of ending the podcast, though, is that Barro is leaving KCRW, the public radio station sponsoring ATPL. Since I don’t like being a freeloadeder, I once or twice sent KCRW a financial token of appreciation for ATPL and for a second Josh Barro podcast, Left, Right and Center (to which I ceased listening a while back). It will be interesting to see how long it takes for the emails and letters from KCRW to cease, since I now have no reason to send it money. If the mailings from the National Right to Work Committee to my dead father (who had a pretty good reason for disliking labor unions; I, in contrast, think we could stand to see their renewed vigor) for years after his death are any indication, it may be a long time.

Barro and White are concocting some kind of new podcast independent of KCRW, and I look forward to giving it at try.

Individualism is not the solution

Tocqueville, unlike so many of his current conservative and progressive readers, understood that individualism was not the solution to the problem of an increasingly encompassing centralized state but the source of its increasing power.

Patrick J. Deneen, Why Liberalism Failed

Professional restraint

The prosecutor in the Ahmaud Arbery killing trial surprisingly did not dwell on race, racism, or sending any message to … well, whatever you care to call people like the Defendants.

In her rebuttal to the defense’s closing argument — the last word before jurors were sent off to decide the fate of thee three men — Ms. Dunikoski made an appeal to common sense, offering up a general rule of life that she said the defendants had violated: “Don’t go looking for trouble.”

She had already told them that Mr. Arbery was killed because he was Black. Now she was telling them that the case wasn’t about whether the men were “good or bad people.” Rather, she said, it was “about holding people accountable and responsible for their actions.”

How a Prosecutor Addressed a Mostly White Jury and Won a Conviction in the Arbery Case

This prosecutor seems to have a very solid professional focus. She has declined interviews so far, too.

Despite our shared profession, something in me very much wants to see the defendants as "bad people," not just as people who need to be held accountable, but I know her way would be better for my soul — and I’d venture there’s a fair chance it struck a chord with the jury.

Self-Flagellation Day

Thanksgiving Day is here, and as is the fashion, it’s taking a beating. “What is Thanksgiving to Indigenous People? ‘A Day of Mourning,’” writes the onetime daily Bible of American mass culture, USA Today. The Washington Post fused a clickhole headline format with white guilt to create, “This tribe helped the Pilgrims survive for their first Thanksgiving. They still regret it 400 years later.” Even the pundits who didn’t rummage in the past in search of reasons for Americans to flog themselves this week found some in the future, a la the Post’s climate-change take on Turkey Day menus: “What’s on the Thanksgiving table in a hotter, drier world?”

MSNBC meanwhile kept things festive by reminding us, with regard to the now-infamous Pilgrims, that “Instead of bringing stuffing and biscuits, those settlers brought genocide and violence” …

Where’s all this headed? In the space of a generation America has gone from being a country brimming with undeserved over-confidence, to one whose intellectual culture has turned into an agonizing, apparently interminable run of performative self-flagellation.

Matt Taibbi, ‌Thanksgiving is Awesome

Not Making This Up

1492 needs a trigger warning: The Women’s March issued an apology so perfect that I cannot summarize it. It has to be printed in full. This is a real apology sent out by the Women’s March.

We apologize deeply for the email that was sent today. $14.92 was our average donation amount this week. It was an oversight on our part to not make the connection to a year of colonization, conquest, and genocide for Indigenous people, especially before Thanksgiving.

Nellie Bowles

Escaping a flawed religious heritage

Alan Jacobs throws down a gauntlet:

Hannah Anderson in Christianity Today:

Just as we do not choose our biological families of origin, there’s a sense in which we do not choose our religious families of origin either. Those of us who have been birthed or shaped by evangelicalism will never not be affected by it. You can be a former evangelical or a postevangelical. You can be a neo-evangelical. You can be a recovering evangelical — even a reforming evangelical. But you will never not be defined by your relationship to evangelicalism.

At the same time, acknowledging your evangelical roots does not mean turning a blind eye to the challenges facing the movement, nor does it mean defining evangelicalism so narrowly that you can absolve yourself of responsibility for it. To extend the family metaphor, evangelicalism may be comprised of your crazy cousins, embarrassing uncles, and perhaps even dysfunctional homes, but it’s still your family.

One thing that I almost never see in the current Discourse about evangelicalism is an acknowledgement by people who were raised evangelical that their upbringing might have provided something, anything to be grateful for. When I hear people denouncing their evangelical or fundamentalist “family,” I often think of something Auden said about Kierkegaard: “The Danish Lutheran Church may have been as worldly as Kierkegaard thought it was, but if it had not existed he would never have heard of the Gospels, in which he found the standards by which he condemned it.”

As an Orthodox Christian, formerly Evangelical, I appreciate his point — and bits of Hannah Anderson’s comments as well. But I do not call myself exvangelical, former evangelical, postevangelical or even recovering evangelical. I think the claim that "you will never not be defined by your relationship to evangelicalism" is self-congratulatory if not delusional. I am an Orthodox Christian, and there’s just too little point of contact between truly historic Christianity and evangelicalism for the latter to be much of my Christian identity, though it’s part of my history.

But amidst much criticism of Evangelicalism, I’ve given credit where credit is due. See, most notably, the material in the section "Epiphany 1" in this longish blog post. My status as evangelical was tried and tested (see "Epiphany 2") but survived unequivocally to my late 20s or early 30s, when I embraced Calvinism (see the first seven paragraphs of "Epiphany 3").

And, yes, in evangelicalism I found the standards by which I now condemn it — including a lot of scriptures that evangelicals don’t underline in their Bibles if they notice them at all, and the clear context of some they do underline.

You can read most of my more impromptu stuff at here. It should work in your RSS aggregator, like Feedly, should you want to make a habit of it.

Philip Yancey

Philip Yancey is essentially my contemporary, and he has been writing (Evangelical) Christian books from our early adulthood if not before we were 21. I’ve been familiar with his name from his early books, but for whatever reason, I’m not certain I’ve read even one of them.

Maybe I thought someone our young age would have nothing to teach me. Then in a few years my convictions turned Calvinist and I read few mainstream Evangelical books. Then in a few more decades, I was Orthodox and read almost no Evangelical books.

But Peter Wehner has placed Yancey back in my field of vision, and I’ve learned his backstory. It ain’t pretty. He was a product of a racist church and a broken family (his Father essentially killed himself by leaving an iron lung against medical advice, thinking he’d be miraculously healed) that was probably even sicker than the Church (his mother was vicious and mentally unstable). Then he went to a Bible College with 66 pages of detailed rules and taboos — far more legalistic than I’d ever heard of (any my Christian schools did have some extrabiblical taboos).

Yancey didn’t finish that Bible College, but instead transferred to Wheaton College, which his mother treated as an apostasy. He probably would have been my classmate had I not left Wheaton after my Freshman year.

Over then ensuing 50 years, he has written 25 books, and though I have read few if any, I had the impression that he wrote thoughtfully, betraying no lingering craziness from his youth.

Now, motivated by his survival of a grievous auto accident, has added a 26th, a memoir, Where the Light Fell. He explains:

I had written two dozen books, but they were all idea-driven books; they’re things that helped me come to terms with what I believe about Jesus, about grace, about prayer, about the Old Testament. And I wanted to write a book that explains why I believe those things. I call it a prequel. And it’s not a prequel that I could have written until all these other books were written, because I had to work through the ideas, figure out what I did believe, where I did land on some of these issues before I could go back and understand that backstory that relates all the way to childhood.

(Italics added)

There’s a big gulf between even the best Evangelicalism and Orthodox Christianity, but I think this brother’s memoir is one I’m going to want to read.

You can read most of my more impromptu stuff at here. It should work in your RSS aggregator, like Feedly, should you want to make a habit of it.

Amazing: No Politics

Innovation then and now

Henry Ford happily allowed his children to be chauffeured around town in the mass-market vehicles he pioneered, but today, Silicon Valley executives protect their children from smartphones and send them to schools without screens—a telling sign of their opinion of their own products.

Gladden Pappin, Advancing in Place

Pappin is an integralist or integralism-adjacent, so I read him guardedly. Still, it’s hard to resist that little ad hominem.

Pornification failure

Much later, Playboy magazine came along, in which girls removed their underwear and a boy could drive to a drugstore in a part of town where he was not known and tuck a copy into a Wall Street Journal and peruse it And later came Tropic of Cancer and Portnoy’s Complaint and now porn is freely available online though to me it has all the erotic allure of watching oil well pumps pumping in North Dakota.

Garrison Keillor

Le mot juste is "shibboleth"

I generally don’t like "why didn’t he write about this?" objections, but I think John McWhorter missed the boat by not using the term "shibboleth" in this piece.

Put not your trust in jury verdicts

There is a dissonance between what we invest in a trial and what it resolves. We rely on the criminal-justice process for the airing of important aspects and arguments around many public controversies that deeply divide us. The trial and its attendant litigation become our historical record. But in the end, a criminal proceeding settles only a very narrow point: Did the state present proof beyond a reasonable doubt to support the charges it alleged?

In the Rittenhouse trial — in what I continue to believe is a case that should never have been a criminal prosecution — the state did not meet its burden. That narrow finding is critical, and the jury made it.

Still, the trial has very little to tell us about the unrest on the streets, what caused it. It doesn’t address how the government dealt with, or rather was derelict in, its duty to provide security. It has nothing to say about prudential or moral questions unrelated to the proof vel non of charged crimes — e.g., should Kyle Rittenhouse have been on the violent scene in Kenosha that night, should he have been armed, and what does the fact that we can’t agree on these questions — indeed, can’t even seem to discuss them civilly much of the time — portend for our society? Nothing, because we’ve always been a rambunctious bunch, or disaster, because our disagreements are growing more fundamental?

Verdicts in a criminal case do not begin to address those matters.

But they are essential just the same. We can’t address anything effectively without the rule of law. Today, the rule of law won.

Andrew C. McCarthy, *‌Thoughts on the Rittenhouse Not-Guilty Verdicts *

Two paths of the novel

If the novelist cannot provide a window into reality, then he must ultimately write about himself; and his technique, or politics, or personal problems come to the forefront of his work. Like the postmodernist Pompidou Center in Paris, with all its pipes, wires, and elevators on the outside, the postmodern novel refuses the “hidden” artistry of the realistic tradition in order to flaunt its bag of tricks.

Gregory Wolfe, Beauty Will Save the World

A charitable surmise

One of the reasons that Pope Francis sometimes seems so frustrated with the state of the Church today may be that, in his experience, too many Christians tend to confuse doctrine and law and rituals and structures with the real experience of faith.

Abp. Charles J. Chaput, Strangers in a Strange Land

If Archbishop Chaput’s surmise is correct, I’ll give the Pope his props for a change — with a caveat: the "real experience of faith" can be absent even in a saint, and even for long "dry" spells. Witness St. Theresa of Calcutta, who suffered depression for decades, rarely if ever feeling God’s presence.

Deep paradox

In some sense, as dark to the intellect as it is unendurable to the feelings, we can be both banished from the presence of Him who is present everywhere and erased from the knowledge of Him who knows all.

C.S. Lewis, The Weight of Glory in The Weight of Glory

Tell me why I’m wrong

Having avoided the divisive topic of politics, I turn to the divisive subject of religion.

When I consider a story like David French’s The Moral Collapse of America’s Largest Christian University, I think that public-facing Evangelicalism is almost entirely religiopreneurs getting ego strokes and money, lots of money, and lots of — oh, never mind. This is a family blog.

Oh, those guys plus followers who will follow their leaders anywhere, including perdition, if the metrics are good (since good metrics are confused with God’s blessing).

I know there are faithful pastors laboring away far from the limelight, but the tone is set by the bozos, isn’t it?

Thinking much about politics

A sick society must think much about politics, as a sick man must think much about his digestion; to ignore the subject may be fatal cowardice for the one as for the other. But if either comes to regard it as the natural food of the mind—if either forgets that we think of such things only in order to be able to think of something else—then what was undertaken for the sake of health has become itself a new and deadly disease.

C.S. Lewis, Membership, in The Weight of Glory

You can read most of my more impromptu stuff at here. It should work in your RSS aggregator, like Feedly, should you want to make a habit of it.