Thursday, April 26, 2018

Paramount Network

Another network? How long has it been around? Ah, I see that it used to be Spike. Yellowstone has Kevin Costner and it might be good.

Judging Much?

Rod Dreher:

Once my wife and I were shown a house we were thinking of renting. As we walked through it with the agent, we could see that the family living there at the time were very conservative homeschooling Catholics. You could tell by the art on the wall and the books on their shelves. Normally this would have encouraged me, but the more time we spent at the house, the more the place struck me as a factory for manufacturing either totally docile conformists, or anti-Christian rebels. The parents seemed to take the moral and spiritual formation of their children seriously, but also seemed to think that the only way to form faithful Catholic children is to keep them from seeing, reading, or listening to anything that’s not the product of an extremely narrow, rigid, dessicated, and sentimental piety.

They created a “safe space” for their children, but I doubt very much that they created a “good space,” in the sense of a space in which the kids could refine their human desires and learn how to guide them to good ends — this, as opposed to learning how to deny those desires entirely. Goodness is not the absence of sin any more than peace is the absence of war. Brave New World presents not the same kind of dystopia as 1984, but it still depicts an inhuman tyranny.

Are there homeschooling families who are not raising their children properly and are sheltering them too much? Probably. But is it so easy to tell from their home, as opposed to the behavior?

Fr. Rutler on Pope Benedict XIV

A Faithful Pope of the Enlightenment by Fr. George W. Rutler

Virgil Michel + the Benedict Option

Catholics attempt to give a response to the Benedict Option and critiques of liberalism.

This essay attempts to supplement the Benedict Option with the writings of Benedictine priest and liturgist Virgil Michel: How Can Catholicism’s Truth Be Known if Believers Build Walls Around Themselves? by John Sikorski

Michel emphasizes that charity and the liturgy should transform the world. But how is this to be done? There are insufficient details in the essay.

How did Michel envision the spirit of Christian justice and charity, sustained in the mystical body’s corporate act of worship, to be applied in “modern practical life”? Rather than taking an institutional or structural approach, as did other Catholic social ethicists of the twentieth century, such as Msgr. John Ryan (1869-1945) and Fr. Charles Coughlin (1891-1879), Michel begins with the liturgically-formed person, who while a member of civil society, is also first a member of the Church, and exists subject to the different orders (ecclesial, political, social, domestic) in the one providential ordering of God. Indeed, given his influence on Dorothy Day (1897-1980) and the Catholic Worker movement, which certainly espoused a vision of social renewal based on the personalist philosophy of Peter Maurin (1877-1949), and Michel’s influence on other social reformers and friends such as Baroness Catherine de Hueck Doherty (1896-1985), one might argue that Michel’s approach is anti-institutional. If he was amenable to institutional reform, it would be a form of solidarism or corporatism, perhaps such as that articulated by Heinrich Pesch, SJ (1854-1926) and the German school of Catholic social thought, or the vision of the Central Catholic Verein in Saint Louis, which drew upon the German school.

Is there really one order as he and other Catholics believe? Or is the state something new to the experience of the Church? What assumptions from the disorder caused by the industrial capitalist state have been assumed? In same ways Michel can be seen as a proto-feminist and SJW, and St. John's Abbey can be said to be following in his footsteps.

Michel argues that such families and parishes can be citadels of Christian culture radiating into their neighborhoods, ones in which the liturgical life extended into daily life forms the center of social, cultural, spiritual, educational, and recreational life.[49] Practically, Michel argues that these roles find concrete expression in the “works of mercy administered to the needy and the poor,” since we have “at times been guilty, all of us, of an . . . alienation of the toiling masses.”[50]

This may be the ideal, but how much of it is practiced today, or even practicable, given the real divisions that exist in identity and viewpoint?

He criticized some Catholic thinkers as having “lived entirely in the past,” and who easily dismissed non-Catholic thought and labeled it as “pantheistic, idealistic, hedonist, materialist, etc.” How were non-believers supposed to see any truth in the Catholic intellectual tradition if “we are actually building a wall around ourselves and closing to them all avenues of approach”?[51] The liturgically formed Christian, we might say, sees all people as potential members of the body of Christ, as those for whom Christ has also died, and seeks to encounter them in the truth by engaging them on an equal level.

What is the value of dialogue if there is no concrete witness to back it up, or entangling of lives? Do academics with contrasting viewpoints socialize outside of their daytime job?

However, in contrast to the “antipolitical” politics (as proposed by Dreher),[55] Michel saw the need for active political and social engagement. Like a true Thomist, Michel recognizes the importance of making important distinctions between the eternal and timeless principles, safeguarded by the Church, and contingent, context-dependent realities. Although the natural and the supernatural orders could not be identified, they remained interrelated, and Michel saw clearly how the natural political, social, and economic order affected the supernatural, and believed, following Pius XI, that what was needed was not only a change of spirit among Christians, but also of institutions.

Can Catholics be successful in co-opting a party platform or advancing their own candidates? If not, then what sort of "politics" is possible?

What is needed today is the living of a saintly life that shows the “world how the daily routine and concerns of life can be raised to the supernatural and so sanctified,” and this is the “type of sanctity . . . needed in our day.

Again, what sort of witness is possible in the modern nation-state?



More Feminist Historical Drama

Crazy Rich Asians



Should I be offended?

Tuesday, April 24, 2018

The Culture War

Imagine being in a war for 30+ years and not knowing one was in a war. That is the position that many Americans are in. Save Generation Z.

Glock Gen 5

Monday, April 23, 2018

She should have read SJWAL

instead of apologizing for saying she would have voted for Trump if she had been able to do so.

Shania Twain on abuse, betrayal and finding her voice: ‘I wanted a break – but not for 15 years’

The World Over: The Devil and Father Amorth

We Need a Hymn

Something for alt right traditionalists to use.



Meanwhile the leftists continue to use Hollywood to push their agenda.


Vox Day: What We're Up Against




Sunday, April 22, 2018

XM-8

Dreaming

As if Hispanic Catholics would be interested in using this... maybe the Church should focus on their assismilating and learning English.