Well, this blog has been reduced to 'not much' and that lesser portion mostly devoted to cultural issues. But when not writing, there is time for thinking. And Denken ist schwer.
Since the Roman Church insists that our anamnesis is defective, I have been looking at numerous actual and proposed wordings.
But the correct wording is surely directly related to our soteriology: and what if that is all wrong?
Furthermore, hasn't the entire structure been twisted to serve precisely our -- and only our -- concerns? One can certainly see that in TEC: religion is all about us. Happy-clappy. Where is fear and awe? My Puritan forebears had a greater sense of the dangers of sacrilege and blasphemy than almost any contemporary Catholic. Isn't this the old problem of "wrong life cannot be lived rightly"?
Ultimately, it is this disconnect that thwarts François’s conversion to Catholicism. Between the Ancient Christian faith he sees within the terrifying majesty of the Black Madonna’s gaze and the banal, pseudo-Arian humanitarianism preached from the pulpits of the contemporary Church. It was hard not to conclude that the Christianity of the Black Madonna was as inaccessible as the very 11th century that had built her. Some event, both catastrophic and violent, had happened between then and now, forever severing François and by extension France itself, from the strength and virility of the faith the Black Madonna represented. She now stood silent, as a simultaneously both a witness to a forgotten past and a judge upon a present that could only be unrecognizable to her. François ends his journey with a bitter realization: “That old queer Nietzsche had it right; Christianity was, at the end of the day, a feminine religion.”
Does such insight not drive so much of the despair of the Right? After all, how does one revive a “Christendom” without a Christianity?
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