Commonplaces--January 2023

 “To me nothing whatever seems lengthy if it has an end; for when that end arrives, then that which was is gone; naught remains but the fruit of good and virtuous deeds. Hours may pass, and days and months and years, but the past returns no more, and what is to be we cannot know. But whatever the times given us to live, with the same we should be content.”—Cicero, De Senectute xix

“For even if the allotted space of life be short, it is long enough in which to live honorably and well. But if a longer period of years should be granted, one has no more cause to grieve than the famers do when the pleasant springtime passes and summer and autumn come. For spring typifies youth and holds forth the promise of future fruit; while the other seasons are designed for gathering those fruits and storing them away. And this same fruit of old age, as I have often said, is the memory and abundance of blessings previously gathered.”—Cicero, De Senectute xix

“But the most desirable end of life is that which comes while the mind is clear and the faculties are unimpaired, when Nature herself takes apart the work she has put together.”—Cicero, De Senectute xx

“Only the person who bows down and worships is wise. The fear of the Lord is the beginning of wisdom. After all, and note this, because He is God, a necessary limit has been imposed on the omnipotence of God in his work of creation: God cannot create gods. That would have meant cancelling out his own unique being God. Thus a contrast, specifically a contrast of subordination, of inferiority, of a lower order, had to remain between God and his highest creature. Only in the image of God, not as God, could the rational creature be created. And it is from this contrast between God and the creature as not-God that all the anxiety of the broken moral life emerges.”—Kuyper, Common Grace II 

Love is Blind: A Review of Veritas Press' A Rhetoric of Love

Introduction 

Rhetoric is an ancient art, with a long and impressive history. Some of the most brilliant minds of any age—Aristotle, Cicero, Augustine—have practiced it and taught it. As classical schools have recovered the lost tools of learning, one of the rustiest has been rhetoric. Various approaches have been proposed to clean off that rust and return it to trusty service. These range from simply shoving the Ad Herrenium under a student’s nose to that put forward by authors Douglas Jones and Michael Collender, in Veritas Press’s A Rhetoric of Love, published in two volumes as the mainstay of a two-year high school course.

Rather than follow the traditional method of using the Greek and Roman pagans, A Rhetoric of Love (hereafter ROL) claims that it follows a distinctively Christian approach to rhetoric: one based on the Bible (and specifically Jesus as presented in the gospels). This allows them to move beyond the taint of power or manipulation, and instead focus on bringing the foundation of all believing activity—love—to bear on communication. It is an intriguing idea, reminiscent of Augustine’s claim that one could learn eloquence by merely studying the Scriptures. A thoroughly effective Christian reworking of classical rhetoric would be something to applaud. But I believe this ROL project, by poorly defining its terms, means, and genre, winds up with several significant issues that quickly bog it down. These issues group nicely under three major headings: first, definitional troubles and an unworkable antithesis between love and power—what we might call paradigm problems—mar the project’s scope and purpose. Second, practical issues would render the text difficult to use in actual high school classrooms. Third, ROL is not a “classical” textbook in most senses of the word, making it a poor choice for the intended audience: classical Christian schools. Though the text is graciously reasoned and wittily written, and has many praiseworthy points, I would not recommend it to any classical school trying to craft a high schooler into a rhetor; its flaws outweigh its foundations.

Commonplaces--November & December 2022

 "It seems to me of practical importance that the analytical and critical bent of our age should not be expended entirely on our ancestors and that confusions should sometimes be exposed while they are still potent. It is more dangerous to tread on the corns of a living giant than to cut off the head of a dead one: but it is more useful and better fun.”—C.S. Lewis, Studies in Words

 “Contamination and barbarism are one set of names for this sort of thing: another name is vitality. Everything which is alive tends to break out into vulgarity at times. Only the dead and embalmed can preserve for ever their changeless armorial dignity.”—Dorothy Sayers, “Ignorance and Dissatisfaction” Address to the Association for the Reform of Latin Teaching, Aug. 26, 1952

 “The basis of wisdom is the wise disposal of time, and full wisdom will be the wise disposal of a whole lifetime.”—Comenius, Pampaedeia V.4 (in John Amos Comenius: A Visionary Reformer of Schools)

The Tyranny of Thanksgiving

Why bother?

 

A glance around my Facebook feed this morning produced some sharp contrasts.

There were all the usual suspects, rounded up and smiling: professional family portraits, amateur shots of glowing landscapes, pictures of pies galore. Most were captioned with some permutation of the word “thankful.”

Then there were the others. Quotidian. Candid.

“Just having stress-free cereal and playing Minecraft this morning because it’s what we like to do.”

“I used to try to do all the fixings, but this year I’m just doing what I like.”

“I’m going out for Chinese food.”

“The stress of the turkey fixings is on its last gasp in society. I just don’t care enough to bother anymore.”

“I made my pumpkin pie on Tuesday. Why wait?”

Why wait, indeed? In a society that can have anything at any moment, what value is there in being forced to mark special days off with food and feasting and fellowship? Isn’t it all just a bunch of unnecessary bother and work? And believe me, I know the sort of work Thanksgiving involves. You have to travel. You have to dress up, or clean up, or shut up about politics, or step up and volunteer to make the yeast rolls (even though you have two kids with the sniffles at home). Your mother interrupts your precious day off of school and demands that you hand-peel twenty pounds of damp potatoes. You have to plot and plan how to use the oven for days ahead of schedule—and then it breaks. Why put up with all those demands? Why put up with the tyranny of Thanksgiving expectations—familial, edible, or personal? Can’t we all just sit at home and eat Chinese in peace? 

Book of the Month October 2022: De Doctrina Christiana

 

You know, someone really needs to paint a good portrait of Augustine of Hippo that doesn't involve A) a miter or B) a flaming heart. One can only take so much Roman iconography, after all, but there doesn't really appear to be a viable alternative amongst the vast resources of the Googles.

But aside from the fact that he's been the subject of a rather terrible set of portraits, the man has a distinguished track record. Writing October's Book of the Month would be an example. While hardly known at all today compared to his even greater works Confessions and City of God, this was a key text for many men in the medieval period, such as Cassiodorus Senator.

De Doctrina Christiana (translated as either "On Christian Teaching" or "On Christian Doctrine") was composed in two major chunks: the first was finished about 397 A.D., and the last book was finally added about thirty years later. In it, Augustine set out to provide the reader with the knowledge necessary to understand and teach the Scriptures. Beginning with his famous distinction between things to be enjoyed (only God) and things to be used (everything else) he lays out a path that leads to wisdom. One major step on that journey is knowledge, and most human knowledge is gained though signs (such as, say, letters). Thus Augustine lays the groundwork for both medieval literary accumulation (particularly in the monasteries) and modern semiotics. [For a fascinating fusion of the two, see Eco's The Name of the Rose] He then proceeds to attempt to adjust the rhetorical training of his pagan career with Christianity's needs, leading to his famous "plundering the Egyptians" metaphor that is itself often plundered by the modern classical movement.

This was most fascinating to take in parallel with Benedict's Rule for Monasteries, although that will probably wind up being a separate post someday. Suffice to say I think there's some interesting connections in there, particularly about holiness, literature, and learning.

If you're interested in classical rhetoric or education, definitely take a look at this one. Just make sure to find a good guide--there's a lot flying under the surface of this text.

The Myth of the Silent Majority

 

It turns out all the assumptions of the Conservative political project were built on sand.

For years, the “normal folks” assumed that the small-town America of the 1980s was still lurking, unseen, around the corner. That when the crazies (on either end of the spectrum) raised one flag too many, pushed a little too hard, or assumed a bit too much, the “Silent Majority” would rise up and toss them all out. That A-mericuh—Land of the Red, White, AND Blue—would resume its customary sanity and we could all go back to normal. That folks just wouldn’t stand for any more of that s---.

They were wrong.

Commonplaces--October 2022

“In an orator, however, we must demand the subtlety of the logician, the thoughts of the philosopher, a diction almost poetic, a lawyer’s memory, a tragedian’s voice, and the bearing almost of the consummate actor. Accordingly no rarer thing than a perfected orator can be discovered among the sons of men. For attributes, which are commended when acquired singly, and that in modest degree, by other craftsmen in their respective vocations, cannot win approval when embodied in an orator unless they are all assembled in perfection.”—Cicero, De Oratore I.xxviii

“Yet assuredly endeavors to reach any goal avail nothing unless you have learned what it is which leads you to the end at which you aim.”—Ibid., I.xxix

“For to my mind he is no free man, who is not sometimes doing nothing.”—Ibid., II.vi

Those Thirsty for the Water of Life

Rev 21:6 “And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment. The one who conquers will inherit all things, and I will be his God and he will be my son.”

Lord, you are the one seated on the throne, both in the heavens above and in each of our hearts. You are the great gift-giver, whose gifts are trustworthy and true. Some of those gifts are harder to bear; some of them press us down with pains and sorrows and worries and doubts. Help us to remember that we are given these things because we need them—that we may not grow fat and lazy and forget you, as your people so often have. If we are your heirs, your sons in Christ, than we have your ear. Give it to us now.

We lift up those thirsty for the water of life. Without it, our flimsy flesh breaks down with cancer, failure, sickness, and pain. We pray for all those who are dealing with such things, and ask for a sip of healing in this life, that they may have a sweet taste of the world to come, where they can drink deeply and without payment. Especially we pray for the Flickners and Tristan, that you would not test them beyond what they can bear, but quickly bring them the cool draughts of the river of life.

We lift up those who go out to conquer. Each of us has many trials coming this week—trials we are ignorant of until they leap upon us with outstretched claws. Help us to rely on your strength, your armor, and your tactics in our battles! Give Paula Nadreau and the Madsens peace and victory as they go out to capture immortal souls among the nations; far from home but not from their Captain. Give our expectant mothers and church officers peace and victory as they build immortal souls from the ground up. Give those in the training camps of our schools, college, and ministries peace and victory as they build warriors for Christ one idea at a time. Do not let them grow weary in doing good work. And give the civil realm peace where ever your people gather, that they may do all this without distraction.

We know we do not ask this in vain, for you are the Alpha and the Omega, the Beginning and the End, and you have promised to have us inherit all things. Nothing can stand against such a promise, for we have it written down in a sure word, and even our pains and doubts cannot block it out.

Amen

[Given at King's Cross, Reformation Sunday, Oct. 30th, A.D. 2022]

A Commonplace Against Those Who Take the Lord's Name in Vain

 [Composed as an example of the exercise for my writing students. The "commonplace" gave a student the skills to manipulate an audience's pathos, or emotions, and provided training for conclusions of full speeches]

[Prooemion] Christians are called to use our words with care, honor, and respect. This applies clearly to the name of God, our Maker and Creator.

[Contrast with the opposite]

We serve a God who does not merely use words, but is the Word Himself, whose name is the foundation of all existence. He has given that name to his greatest creation, mankind, and he has told us to carry it with honor in the third of the Ten Commandments. Those who follow Him in this will be blessed in both word and deed. Their words will be precious pearls, found in the least likely places.

[Expansion]

Who, then, are those who break this commandment? They are men, women, boys and girls, who take the most sacred word known to humanity—the one God gave us to represent himself—and trample it in the dirt. Taking the Lord’s name in vain is not only the frivolous use of cursing, bringing the name of God out to cover a stubbed toe or a hammered thumb. This is evil, but it is not the highest evil under this commandment. No, it may be seen in anyone who claims to bear the name of the Son of God, a Christ-ian (or we may say a “little Christ”) who does not live every moment as though this was true. This is hypocrisy, high-handed lying about God; the kind of lying that men do even while claiming to be one His people. Any man who does not tell the whole truth about who God is (and who he is) every second, of every day, is a breaker of this commandment: a blasphemer! They are sinners, and not small sinners, but sinners flirting with hell-fire itself.

[Comparison with something less bad]

A thief is a terrible thing. He uproots prosperity and strikes at the very pillar of civilization. But one who takes God’s name in vain is often far more guilty than any thief ever could be. A thief steals from men; a blasphemer steals from God. A thief may commit his crime at most a few times in a day; a blasphemer’s every word may betray him. A thief’s crime is easily measured, but who can quantify a personal slight against the infinite Ruler of Heaven and Earth and all within them?

[Maxim]

Few men will dare to insult a great man in his presence. But thousands easily scoff at the vast majesty and glory of God; they speak words with no thought of their meaning or outcome. What else can this be but true madness? As Cicero said, “What so effectually proclaims the madman as the hollow thundering of words—be they never so choice or resplendent—which have no thought or knowledge behind them?” And what else can be uttered in frustration and anger, empty of meaning? This is truly the path of the insane, chasing death and destruction not just with their feet but with their tongues.

[Wicked Intent/Origin]

Of course, their wicked path may have started long before this moment. A high-handed blasphemer does not wake up one day and decide to curse God to His face. They sin gradually, first becoming content with not telling the whole truth, but only part of it. They tell themselves they are doing it to help others, to spare them pain, to shield them from “the real truth.” Then they move on to deliberately obscuring their words and actions. They grow in deception and darkness with every lie about God they utter. Finally, they become true hypocrites, vipers with poison under their tongues, the sort all Christians should fear becoming!

[Rejection of Pity]

So often we hear that this is “just a little sin.” Using the Lord’s name in vain is “just an accident” or “a tiny habit” or “an unfortunate slip-up.” These people ask us to excuse them because their sin is so small. But is this what God thinks? Hear what he says: “You shall not take the Name of the Lord your God in vain, for the Lord will not hold anyone guiltless who misuses His Name.” If God will not absolve them, if He considers it important enough to list before murder and adultery, than who are we to pity and ignore this fault? We must stand against these blasphemers with all the strength we can muster!

[Final Appeal]

We condemn those who take the Lord’s name in vain because it is just; the Lord Himself wrote it into his law. He does not change, and so why should we by ignoring this fault? Further, it is most beneficial to the health of the Body, for squashing this sin early will prevent many others from fouling our churches, the beautiful Bride of Christ. If we do not wish for murder or covetousness to be our topics of conversation, then we must begin with our smaller words and actions; we must live as those marked with the insignia of Jesus: bread and wine and water. It is appropriate for us to do this—for we follow Christ, who condemned in the strongest terms those who blasphemed the Holy Spirit. Though it may be difficult to convince others in our corrupt and lewd culture to be careful with their mouths and deeds, yet we know it is possible, for “with God, all things are possible.” So let us put these men and their filthy mouths in the dust bin of history—where they belong.

Benedict's Rule: Living Life by Worship

 The modern man lives his life by the clock--and his clock is married to the money. 

Modern time is usually measured simply by what we earn or don't earn. Think of any time measurement, and notice how it is tied to labor and pay: the work week, business hours, overtime, the school year (when the kids work), etc. Most of the remainder are tied to labor's absence: the weekend, after hours, vacation, sick leave, summer, overtime. Even our holy-days have become little more than days where, for some long-forgotten reason, most people don't work. We've taken the saying "Time is money" to ultimate perfection.

The Christian may notice all this and smell something rotten. We may mutter about "bad for human flourishing" and "modern idols" and "burnout." But few of us would have the courage to walk away from our own system, to live live by some other beat and drum. Suppose someone walked up to you and suggested that you should pray more; you would nod energetically. Quite a good idea. You really need to pray more.

Then he suggests you start with about five hours per day.

But, but...I can't do that! you think. I have...work...