This is the Eastern Church’s Indiction, the beginning of the liturgical year.

[I]n the day-to day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship. And the compelling reason for maybe choosing some sort of god or spiritual-type thing to worship . . . is that pretty much anything else you worship will eat you alive.

David Foster Wallace, quoted as the epigraph to the Introduction of William T. Cavanaugh’s new The Uses of Idolatry. It seemed a fitting epigraph for this post as well.

From incarnate God to Baby Jesus

Historian John Strickland rues

that moment in history when the incarnate God gives way to “Baby Jesus,” a departure from tradition so great that it represents the transition between a paradisiacal art and a utopian one. To a member of the old Christendom, it bordered on blasphemy. In an effort to celebrate human life in a spiritually untransformed world, the artist of the new Christendom now emasculates the image of the Godman and by doing so diminishes His divinity. … the only clue that the painting represented the Madonna was that it conformed in content to the standard iconography of the Theotokos inherited from and still normative in the East. … Jesus Christ had become an adorable baby whose passivity incites a desire to pinch him on the cheek and poke him in the belly like some fourteenth-century Pillsbury Doughboy.

From the chapter The End of Iconography in The Age of Utopia.

Christian schools as an effective alternatives to secular schools

Christian schools will be effective alternatives to secular schools only to the extent that students at those schools are formed in a sacramental imagination that sees the cosmos as “charged with the grandeur of God.” Too often, Christian educators formed by the secular academy have unwittingly adopted modes of teaching and attention that impart a reductive, materialist understanding of reality.

Their materialist assumptions are often disguised by a veneer of prayer that is equal parts domesticated, distant, and safe. It’s easy to see why. While a handful of faithful families might reject a school that adopts the lens of the world, many more—hungry for their children to fit into mainstream American culture—will line up, especially if the school has a proven track record of finding places for their graduates at elite colleges and universities, which are still seen by far too many parents as the only path to a good life.

As families begin to see the dangers that secular and secular-adjacent institutions of higher education pose to their children over the next decade, and as alternative career paths in the trades become increasingly commonplace, it’s essential for educators at Christian schools to begin discerning a new path forward. Is there a different way to educate young men and women that avoids the college prep vortex?

Randy Aust, Sacramental Ontology in a Christian School

What follows this quote are four suggested steps to inculcate a sacramental ontology.

As a Board Member of two different Christian schools in my lifetime, these opening paragraphs really ring true — especially the tacit point that it’s hard to maintain a school with just “a handful of faithful families” who set their sites higher than hunger for their children to fit into mainstream American culture with a little Baby Jesus thrown in for good measure.

Not my circus, not my monkeys inquisitors

It is noteworthy that no institutional form of religious persecution was ever introduced in the Christian East. Because of Western historiographical ignorance of the Orthodox Church, however, the inquisition would come to represent, for secular intellectuals in modern times, the illegitimacy of any civilization grounded in Christianity, whether Western or Eastern.

John Strickland, The Age of Division

Lazarus

IT IS WELL KNOWN AMONG Cypriots, not to mention a matter of national pride, that St. Lazarus lived on the island of Cyprus after the Lord’s Resurrection. Saint John’s Gospel tells us that the Jewish leaders had resolved to kill both Jesus and Lazarus. They considered it necessary to kill Lazarus because belief in Jesus as the Messiah increased after he raised Lazarus to life when he had been dead for four days (John 12:9–11). Lazarus was literally living proof of this extraordinary miracle. The New Testament itself does not tell us that Lazarus went to Cyprus later, but this was known in the tradition of the Church of Cyprus. The gospel message came to Cyprus very early, and the Church was established there even before St. Paul became a missionary (Acts 11:19–21).

My husband, Fr. Costas, was born and lived on the island of Cyprus when it was still a British colony. He related to me that the Cypriots would boast about St. Lazarus to the British there. But the British would often scoff at this claim, saying there was no proof that Lazarus had ever come to Cyprus.

A very old church dedicated to St. Lazarus, dating back to the 800s, is located in Larnaca, Cyprus. In 1972 a fire caused serious damage to the church building. The subsequent renovation required digging beneath the church to support the structure during reconstruction. In the process of digging, workers uncovered the relics of St. Lazarus located directly below the altar in a marble sarcophagus engraved with the words “Lazarus, the four-day dead and friend of Christ.”

Dr. Eugenia Scarvelis Constantinou, Thinking Orthodox

Rubes

The Presbyterian David Rice described these impulses at work among people in Kentucky: “They were then prepared to imbibe every new notion, advanced by a popular warm preacher, which he said was agreeable to Scripture. They were like a parcel of boys suddenly tumbled out of a boat, who had been unaccustomed to swim, and knew not the way to shore. Some fixed upon one error, and some upon another.”

Nathan O. Hatch, The Democratization of American Religion

Something in common

As a historical and empirical reality between the early Reformation and the present, “Protestantism” is an umbrella designation of groups, churches, movements, and individuals whose only common feature is a rejection of the authority of the Roman Catholic Church.

Brad S. Gregory, The Unintended Reformation

How we got critical theory

Convinced that capitalism must be abolished before the promises of humanism could be realized, they considered liberal democracy a functional dystopia. Contrary to the promises of Marx, the proletariat did not choose to overthrow the bourgeoisie when given the opportunity. In fact, it came to embrace the values of the oppressors. This was astonishing to Marxist intellectuals. The Frankfurt School developed an entirely new method of understanding the calamity, something they called “critical theory.”

John Strickland, The Age of Nihilism

Authentic embrace of the struggle

One of the first things most young men do who authentically embrace the struggle is get rid of their video games. The same with drugs. If the young man is to succeed, the marijuana has got to go as well.

From the chapter An Approach to Healing in Frederica Mathewes-Green & Rod Dreher, Healing Humanity

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Religious ideas have the fate of melodies, which, once set afloat in the world, are taken up by all sorts of instruments, some woefully coarse, feeble, or out of tune, until people are in danger of crying out that the melody itself is detestable.

George Elliot, Janet’s Repentance, via Alan Jacobs

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