For observers of modern nationalism, something remarkable recently occurred in the eastern borderlands of western civilization. Though scarcely noted by anyone this side of the Vistula, millions of Ukrainians joined together on July 28 in what was touted by journalists and politicians as one of the most significant celebrations of their statehood ever. Continue reading
My new book The Age of Paradise is scheduled for release next week. Readers of my blog might like a taste of what to expect, so here is a summary of its content and the contribution it seeks to make in assessing our post-Christian culture today.
The book is the first of a four-volume history of Christendom, a subject defined as a “civilization with a supporting culture that directs its members toward the transformation of the world.” At a time of renewed interest the future of Western culture, it traces that culture to the beliefs and values of the early Church. Many historians regard the Renaissance or Enlightenment as the definitive moment in the rise of the West, while others locate it in the so-called Middle Ages (I try to avoid the term) when a distinctive Roman Catholic Christianity prevailed in western Europe. I have looked instead to the ancient Christianity of the first millennium. There I find within the East especially the foundations of what the West would one day become.
At the heart of the narrative is a culture of “paradise,” an experience of the kingdom of heaven that saturated the cosmology and anthropology of traditional Christianity. This experience was manifested in the community ideal of agape love. It was articulated in a theology emphasizing “deification,” the process whereby human beings take on the very attributes of God. It was publicly observed in statecraft, where a principle of “symphony” held the government to a principle higher than sheer power. And it was expressed especially by the arts of iconography and temple architecture, which vividly proclaimed the presence of the divine on earth. I argue that one of the core values of modern Western culture—the utopian transformation of the world—is to be located first of all in the paradisiacal culture of Christendom during its first millennium.
The Age of Paradise is the first part of a series entitled The Rise and Fall of What the West Once Was. It appears in the wake of successful and provocative publications by conservative Christian authors such as Rod Dreher’s best-selling The Benedict Option, R.R. Reno’s Resurrecting the Idea of a Christian Society, Anthony Esolen’s Out of the Ashes, and Charles Chaput’s Strangers in a Strange Land. It addresses the same audiences as these excellent works, but pursues a direction of cultural inquiry that is largely lacking in them: the deep and often neglected history of an “other” West that is, in the end, very different than the one to which we are accustomed. That West is the Christendom that preceded modern times. The Age of Paradise is being released with the conviction that in order to address and perhaps even solve today’s “crisis of culture” it is necessary to rethink where it came from and where in the future it might go.
Readers of my blog have been asking why I have not added posts for a long while. And indeed, it has been a long while! The reason has been that during the past year and a half I have busy writing a book on the history of Christendom. Simply put, the subject has been so engrossing that I have not come up for air. Until now. Finally the writing and editing process are completed, and The Age of Paradise is scheduled for release by Ancient Faith Publications later this month.
The book is the first of four projected volumes that will trace the history of the West from Pentecost to the present, or, put differently, from the catacombs to the culture wars. Like the content of my blog and podcast, it is a study of what I call “paradise and utopia”–a civilization and supporting culture that directs its members toward the transformation of the world. The West in which we live was founded on these ideals, on these core values, even though they in many ways are at odds with one another.
If you would like to learn more about the book and the thinking that gave rise to it, check back with this website soon. I will be contributing posts to it more regularly now, at least until it is time to take another large breath and dive into the writing of volume two!
A year has passed since western Christendom began its quincentennial celebration of the Protestant Reformation. Martin Luther’s memorable act of nailing ninety-five theses against the sale of indulgences to the door of a church in Wittenberg on October 31, 1517, can once again be viewed in light of the present. Today, many Christians of the west remember the event as one of liberation from the straitjacket of medieval superstition. Others see it as the sundering of a unitary civilization which, however flawed, provided a Christian basis for most of the human experience. But all would have to agree that something has gone terribly wrong with our culture in the past five hundred years.
This year, the end of the present month of October will mark a full half-millennium since Martin Luther nailed his Ninety-Five Theses to the entrance doors of All Saints Church in Wittenberg, sparking the Protestant Reformation. Many have begun to commemorate this event throughout the world. For Protestants, it offers an opportunity to reflect on the many positive achievements of the Reformation. Many Roman Catholics and Roman Catholic publications have also joined in, noting the historically momentous and undeniably profound contribution of the Reformation upon modern Christianity. But where have the Orthodox been in this commemoration? Continue reading
The secular holiday that Americans along with so many other nations around the world celebrate today is often regarded, by historians, as the product of commercial interests. After Anna Jarvis (d. 1948) succeeded in obtaining Woodrow Wilson’s presidential approval for a national day of honoring mothers in 1914, the story goes, national associations of florists, stationers, and chocolatiers seized on it as an opportunity for expanding their still regionalized and modest early twentieth-century markets. Money was to be made in the commemoration of motherhood, and, as so often happens, capitalists hijacked what otherwise would have been a grassroots effort to honor one of the most altruistic experiences of human life. Indeed, poor Jarvis herself, later in life, appears totally to have lost confidence in the official holiday and became notorious for her interventions in its continued celebration, more than once being arrested for demonstrating publicly against the influence of commercial interests.
Such is the madness of modern Christendom. But what is also interesting in the story of Mother’s Day, celebrated (following the date set by Wilson) in nearly one hundred different countries on the second Sunday of May, is that it perpetuates a feature of pre-capitalist, pre-industrial, and even pre-secular Christendom. This feature is the organization of time around a calendar rooted not in this world, but the kingdom of heaven. That calendar was originally liturgical, grounded in the experience of man’s relationship with God. It was established over the course of many centuries by the early Christians, who looked on the ancient world’s calendars as powerless to communicate the radically new life they were experiencing. That life, centered upon the incarnation of God, was one of gratitude. And so, an entirely new system of time measurement arose between the first century and the eleventh century that gave thanks to God for the salvation he had delivered to the human race in Jesus Christ.
There came to be innumerable feastdays in this Christian calendar. And some of them remain today in our post-Christian Christendom as reminders of its Christian origins. One of the most prominent is Christmas Day, which literally commemorates the incarnation (though, as traditional Christians following the ancient calendar will know, the Lord’s Nativity is only one of several incarnational feasts that include Theophany/Epiphany, Meeting of the Lord/Presentation, and the Annunciation).
On a weekly basis, though, much more influential by reason of its frequency is what we call in the English language Sunday, but which most other languages influenced by Christianity name with some variant of “The Lord’s Day.” This was the name for the First Day of the week among ancient Christians, and it caught on over time as faith in Christ’s resurrection on that day spread from one European and non-European people to the next. Hence, Kiriake (Greek), Dominicus (Latin), Dimanche (French), and Domingo (Spanish). Beautifully and uniquely (I do not believe any other tongue on earth does this), the Russians call the day not The Lord’s Day, but The Day of the Resurrection (Voskresene).
As the latter example shows, the Day of the Lord is the day on which early Christians proclaimed that Christ had risen from the dead, and on this day a special celebration of thanksgiving became standardized almost immediately. So, when many centuries later, in an increasingly secular twentieth-century America, Anna Jarvis and her supporters managed to have a day set apart for the commemoration of mothers, it was natural and providentially appropriate that that day be Sunday. Of course, for many at the time Sunday had ceased to carry its solemn liturgical meaning of Thanksgiving. It was by then simply the day of the week most likely to accommodate family get-togethers and festivities. So it is in our time.
Yet, the echo of human gratitude to God echoes still a bit on Mother’s Day. Apart from the annual celebration of Thanksgiving Day, this secular feast is probably the most gratitude-laden. Jarvis herself had insisted that the day be named in the possessive singular and not in the possessive plural (“Mothers’ Day”) to enhance personal feelings of gratitude and love by individual children for their individual mothers.
And what could be more faithful to the early Church’s vision of the calendar than that? By the hundreds of millions, on this day people throughout the cosmos assemble to give thanks for what they had no control over: Their origins through the care and love of their mothers. Many mothers fall short, and all who are worthy of their role would be the first to admit that. But few human relationships better incarnate the sacrificial love that Christians have always experienced in their God, a love which, since early times, was built into the very calendar by which they lived their lives.
Happy Mother’s Day!
Photo credits: David Crump Daily Mail.
The renaissance was a time of dramatic shifts in the culture of western Christendom. It was a time of origins, when former patterns of thought and culture faded into the background and modern values began to appear. This was true in the case of humanism, and it was true in the art it came to influence. Famous paintings of the renaissance document this shift.
One type of painting that came to represent the epitome of renaissance art was the Madonna. We are used to this term, but its historical background is interesting. It comes from the medieval Italian Ma Donna, or “My Lady,” and entered the English lexicon as a specific type of painting depicting Mary holding the infant Jesus in her arms. As such, it is simply the descendant of a long tradition of artistic representation in Christendom dating to the early centuries.
The image of Mary holding Jesus itself came to be standardized not in the medieval or renaissance west, but the Byzantine east, where a range of icon types were developed such as the icon of She Who Points the Way (Hodegetria in Greek). Whereas such earlier depictions of Mary and Jesus were primarily liturgical, however, the renaissance Madonna gave rise to a new conception of the two, one that was increasingly worldly. I commented briefly on this development in an earlier post, and here I would like to take the reflection a step further. Continue reading
The Renaissance was a reaction to medieval pessimism about the human condition. Petrarch, Mirandola, and other early humanists celebrated the dignity of man because western culture, despite deep roots in the anthropological optimism of traditional Christianity, had for centuries come to diminish the human experience of paradise in this world. Having explored this reaction in light of eastern Christendom, I would now like to turn to one of the most famous elements of the Renaissance, its art. Continue reading
In the nineteenth century, the cultural historian Jacob Burckhardt famously characterized the Renaissance as a revival, after a full millennium, of the non-Christian values held by the ancient Greeks and Romans. This was not new, as contemporaries of the Renaissance such as Giorgio Vasari had themselves used “rebirth” as the metaphor of the culture of their time. Vasari (d. 1574) all but dismissed the value of the arts between the rise of a Christian culture in Europe after the conversion of Constantine and the rediscovery of classical art in his own time. But Burckhardt (d. 1897) canonized this interpretation for a modern audience. Henceforth the period of Christian art and culture that flowered for a thousand years was dismissed as the “middle ages” when traditional Christianity obscured the worldly potential of human greatness.
This view is no longer held in its purest form by historians, many of whom have today come to discover the riches of medieval art and culture. But like all great ideas it has cast a lasting shadow over our understanding of the past. Continue reading
The Christendom of the late-medieval west was a soil desiccated of the experience of paradise. Centuries of Roman Catholic piety had enriched this soil with faith in the kingdom of heaven, but not far below the surface there was an aridity that caused longing for a more immediate experience of it. Growing frustration was expressed in the period’s proliferation of mystics, and also in the life work of the man that would unintentionally inspire modern Europeans to depart from Christianity altogether, Francesco Petrarca, or Petrarch (d. 1374). Continue reading