More Malmesbury

The early years of instruction he passed in liberal arts, and so thoroughly imbibed the sweets of learning, that no warlike commotions, no pressure of business, could ever erase them from his noble mind.

William of Malmesbury, book V, 125. said of Henry the I.

Indeed it is known, that, at the siege of Antioch, with a Lorrainian sword, he cut asunder a Turk, who had demanded single combat, and that one half of the man lay panting on the ground, while the horse, at full speed, carried away the other: so firmly the miscreant sat. Another also who attacked him he clave asunder from the neck to the groin, by taking aim at his head with a sword; nor did the dreadful stroke stop here, but cut entirely through the saddle, and the backbone of the horse.

William of Malmesbury, book IV, 394.

Being reproved and excommunicated for this [wife stealing] illicit amour, “You shall curl with a comb,” said he, “the hair that has forsaken your forehead, ere I repudiate the viscountess;” thus taunting a man, whose scanty hair required no comb.

William of Malmesbury, book V, 469.

Here, also, the excess of your learning appears ; for, whilst you love books, you manifest how deeply you have drunk of the stream. For many things, indeed, are eagerly desired when not possessed, but no person will love philosophy, who shall not have imbibed it thoroughly.”

William of Malmesbury, book V, 478. Said of Earl Robert.

Baptism of Clovis

The Franks “born with the baptism of Clovis” are not the Franks of Charlemagne or those of the French people Jean Le Pen hope to really around his political movement…The peoples of Europe are a work in progress and always will be.

Patrick J. Geary, Myth of Nations,157.

Patriatism in Gaul’s civitates

The cultivation of a provincial identity is most obvious in the literature composed in Gaul in the fourth century through the early sixth century…–and Sidonius (ca. 430-484)–an aristocrat from Lyon–expressed their deepest feelings not for Rome, or even for Gaul, but for their particular cities. Ausonius sings the praises of his beloved Bordeaux while Sidonius focuses on the Auvergne. Across Gaul, expressions of love for the patria focused not on Rome or even the chimeric “Gaul,” beloved of French nationalist historians, but, rather, on Marseille, Narbonne, Trier, Lyon, or other civitates.

– Patrick J. Geary, The Myth of Nations – The Medieval Origins of Europe, 104.

Caterpillar Declamation

I must admit, when I first got this assignment, I was a bit confused about which character to pick. There are so many characters to choose, from the pokey little puppy and curious george, to mice who had mental disorders relating to cookies. Even spider man is an option, the comic books of whom I stole from my brother on a regular basis.
However, there was one story that was intense, exciting, fun filled, and never failed to put me to sleep at night. A story seeking truth, fulfillment, and the leafiest leaf there ever was. This story is called The Very Hungry Caterpillar. This caterpillar was the bravest, most destructive little guy ever to inch his way through the waxy pages of children’s literature. All he had to do was chew, chew, chew and then he would make progressively larger and larger holes in food items. With each fat, caterpillar shaped bullet hole, he would grow bigger and bigger. This caterpillar had drive. He had vision. He made holes in colorfully illustrated pie and cake and the occasional sausage link. This caterpillar was a diverse, unstoppable, eating machine. This story even followed me through my high school years, telling me that I, too, could go on. Every day, when I came through the glass double doors at Churchill county high school, I would think: holes. How could I make my own figurative caterpillar shaped hole in the public school system? Every time someone would say holes, I would smile secretly to myself.
Finally, at the end of the caterpillar’s munchings, he found what he had been searching for. A leaf to end all leafs. Destiny. In a sharp and calculating move, he ate that leaf. Then, conflict. A stomachache afflicted the caterpillar. Straining to fight this deplorable evil, the caterpillar wrapped himself up and then, just when all hope was lost, the caterpillar burst forth as a beautiful, inspirationally colored butterfly. So to you, I commend The Very Hungry Caterpillar. If you bore holes in everyone’s food supply, ruining it for general consumption, you will be beautiful too. Where is your leaf?

– Katie Travis, Sophomore Declamation
New Saint Andrews College, January 2007

Harmony of the Gospels

If you hold that Dante’s Divine Comedy was written verse after verse, then you must also judge the Gospels as separate entities. However, you then must forgive me if I am not interested in your views because you prove yourself a complete barbarian in matters of creation. A great symphony first exists as a whole and later it unfolds in its single movements. Quacks may patch four movements together; that, however, entitles us to call them quacks. The whole test of Christianity is that it binds all the times together.

– Eugen Rosenstock-Huessy, Fruit of Lips, 133.

William of Malmesbury

The industry and forbearance of this man, any one will admire who reads the book which Bede composed concerning his life and those of the succeeding abbats: his industry, in bringing over a multitude of books, and being the first person who introduced in England constructors of stone edifices, as well as makers of glass windows ; in which pursuits he spent almost his whole life abroad : the love of his country and his taste for elegance beguiling his painful labours, in the earnest desire of conveying something to his countrymen out of the common way ; for very rarely before the time of Benedict were buildings of stone seen in Britain, nor did the solar ray cast light through the transparent glass.

– William of Malmesbury, Book II, chapter III

It has been made evident, I think, what disgrace and what destruction the neglect of learning and the immoral manners of degenerate men brought upon England! These remarks obtain this place in my history merely for the purpose of cautioning my readers.

– William of Malmesbury, Book II, chapter III

The searcher of my heart is witness that it was not for lust of gold that I came to France or continued there, but for the necessities of the church.

Alcuin, William of Malmesbury, Book II, chapter III

Gregory of Nazianzen

Gregory of Nazianzen wrote against Apollinarianism, the belief that Jesus incarnated into man but did not indwell a human mind, saying,

If anyone has put his trust in him as a man without a human mind, he is wholly bereft of mind, and quite unworthy of salvation. For that which he has not assumed he has not healed; but that which is united to his Godhead is also saved

-Gregory of Nazianzen, Letter to Cledonius in The Person of Christ by Donald Macleod, 160.

Sainte-Cêne

The Bible bids us come and eat. “Take, eat, this is my body”. Jesus gave the bread, not only to his disciples, but also to Judas. They were all one in Christ, and Christ bid them all come. But eleven were blessed, and one was cursed. In his letter to Corinth, Paul is giving directions for how the Supper is to be taken, and he tells the church of Corinth not to take the Body of the Lord in an unworthy manner lest they bring judgment upon themselves. What is Paul saying? First of all, the Supper is to be taken when the saints, the Body of Christ gather. Secondly they are to exemplify the unity represented by the Supper in their conduct, for if not their conduct lies about the nature of the body of Christ which is unified. God is One, and the Body of Christ must be One with each other and with the Father. If a man is not in communion with his brother, then he ought to be reunited, lest he lie about the meaning of the Supper he is about to partake. What a more fitting opportunity to repent of faction than before the Table which represents the unity of the church? What is the last thing for a saint to do before the table of the Lord? Abstain.
To abstain is to cut oneself off from the people of God, which in affect fulfills Paul’s warning. He reproached them for coming together with lack of unity, how much less unified is the Body of Christ when certain members are watching, and “partaking in heart”? The point of the Supper is the remembrance of the death of Christ. That death, because of the breaking of Christ’s body on the cross, now unites together believers who have been washed through baptism in the blood of Christ. Christ’s body was broken so that many might be un-broken and unified with Him. The command to all that are in the body is to come, eat, and drink. As a father invites his children to the Sabbath Meal, so Christ invites us to his table. May no child say, “No thanks dad, I’ll just watch you all eat.” Let us first of all obey the clear command to come, and secondly, let us do so in a worthy manner.

January 8, 2007
Lyon, France

Written early Monday morning after reflecting upon a Baptist worship service from the day before.

Apocalyptic Language

We do this [use apocalyptic language] all the time ourselves. I have often pointed out to students that to describe the fall of the Berlin Wall, as one well might, as an ‘earth-shattering event’ might perhaps lead some future historian, writing in the Martian Journal of Early European Studies, to hypothesize that an earthquake had caused the collapse of the Wall, leading to both sides realizing they could live together after all. A good many readings of apocalyptic literature in our own century operate on about that level of misunderstanding.

-N.T. Wright, The New Testament and the People of God, 282.

Sirach

Though Sirach is not scripture, it is very interesting, and contains much wisdom (as well as some very humorous sayings!). Here are a few I wrote down during my reading.

“When an intelligent person hear a wise saying, he praises it and adds to it;
when a fool hears it, he laughs at it and throws it behind his back.”
Sirach 21: 15

“Whoever teaches a fool is like one who glues potsherds together, or who rouses
a sleeper from deep slumber. Whoever tells a story to a fool tells it to a
drowsy man; and at the end he will say, ‘What is it?’
Weep for the dead, for he has left the light behind; and weep for the fool, for he has left intelligence behind. Weep less bitterly for the dead, for he is at rest; but the
life of the fool is worse than death. Mourning for the dead lasts seven days,
but for the foolish or the ungodly it lasts all days of their lives.”
-Sirach 22:9-12

“There is no venom worse than a snake’s venom, and no anger worse than a woman’s wrath. I would rather live with a lion and a dragon than live with an evil woman. A woman’s wickedness changes her appearance, and darkens her face like that of a bear.”
Sirach 25:15-17 – he must have known some interesting women…

“Pamper a child, and he will terrorize you; play with him, and he will grieve you.”
Sirach 30:9 hmm…

“A joyful heart is life itself, and rejoicing lengthens one’s life span.”
Sirach 30:22

“Those who are cheerful and merry at the table will benefit from their food.”
Sirach 30:25

“Wine drunk at the proper time and in moderation is rejoicing of heart and gladness of soul.”
Sirach 31: 28

“A seal of emerald in a rich setting of gold is the melody of music with good wine.”
Sirach 32:6

“Do not be overconfident on a smooth road, and give good heed to your paths.”
Sirach 32:21-22

“The Lord created medicines out of the earth, and the sensible will not despise them.”
Sirach 38:4

“A friend or companion is always welcome, but a sensible wife is better than either.”
Sirach 40:23

Layered Definitions

One undercurrent beneath the Federal Vision business is a hidden difference in epistemological assumptions. The Hellenistic method strips accidents away from the thing, looking for essences. The Hebraic way of definition adds layer upon layer, looking at the thing from as many different angles as possible, and in as many situations as possible. Peter Leithart talks about this latter way of knowing in his book The Kingdom and the Power, and there is also a section on it in Angels in the Architecture.
This leads to an assumption on the part of the former that once you have a “definition,” it is time to stop, and defend that orthodox definition against all comers. We can see this tendency in the definitions of the visible/invisible Church, or with statements about “outward” Christians and Christians “inwardly.” But I have no trouble with these distinctions, as far as they go. Yes, there are Christians outwardly and Christian inwardly. But I then want to take this matter under discussion and look at it from numerous other directions, trying grasp the whole by means of addition. In contrast, the Hellenistic approach to definition (and I am not using this pejoratively; there is an important place for this kind of definition) seeks to understand by means of subtraction. How much can we take away and still have the thing we are talking about? But the temptation is then to disallow other approaches, approaches that may operate with a different set of descriptive rules. The Hebraic way gives us man worshipping, man playing, man eating, man making love, man working, man sleeping, and man writing poems. The Hellenistic way gives us a featherless, bipedal carbon unit.
For the Hellenistic approach, a true Christian is one who is one inwardly, period, stop. And this is true. But I also want to say that we have inward Christians and outward Christians, faithful Christians and adulterous Christians, temporary Christians and Christians forever, slaves and sons, wheat and tares, sons of Hagar and sons of Sarah, washed pigs and washed lambs, fruitless branches and fruitful branches, Christians who die in the wilderness and Christians who die in Canaan, and so on.
Now if someone of the other party thinks that I am essentially doing the same thing he is doing (that is, picking one and one only out of this list in order to make it the “true” definition), he has every right to be concerned. For example, if we are limited to one, then inward/outward is one of the best metaphors. But it is a metaphor, and needs other metaphors. If I were to isolate “fruitless branches and fruitful branches” to the exclusion of all others, and make it “the definition,” then I have become an Arminian. I think that this is what our critics are worried about. But we are not seeking to substitute; we are seeking to layer.

Doug Wilson

Unbearable burden of Evangelicalism

Anti-sacramental, anti-ritual evangelicalism emphasizes a personal relationship with God, but tends to encourage what Anthony Giddens calls “pure relationship,” a relationship that is not tacked down with external anchors and supports. A live-in relationship, without benefit of the rites and legalities of marriage, is a pure relationship. Evangelicalism tends to encourage a live-in relationship with Jesus.
This is wrong, a departure from Christian tradition, and unbiblical. It also places unbearable burdens on the soul. Tempted by the devil, Luther slapped his forehead to remind himself of his baptism. His standing before God was anchored in Christ, to whom he had been joined by baptism.
For evangelicals, assurance cannot be grounded in anything so external and objective. Spontaneous enthusiasm is the test of sincerity, and the source of assurance. But eternal, self-scrutinizing vigilance is necessary to ensure that the enthusiasm is really spontaneous.
Enthusiasm was supposed to liberate the soul from all the dead forms, but it comes with its own set of chains.

-Dr. Peter Leithard

Against Schism – A Letter of Dionysius

Dionysius to brother Novatian, greeting. If you were led on unwillingly, as you claim, then you can prove it by retreating willingly. One should endure anything rather than split the church of God, and martyrdom to avert schism I think more glorious than that to avoid idolatry. For in the case of the latter one is martyred for the sake of his own single soul, but in the former for the sake of the whole church.

– Dionysius, Eusibius, Book 7.

Laughter is Warfare

“Like the closing chapters of Job, Ecclesiastes teaches that there is more in heaven and earth than is dreamed of in our philosophies or theologies, that God is up to more than we can possibly conceive, and that, limited and finite as we are, it is only natural that our grasp of the pattern of history is partial and our control of life is limited.” (Deep Comedy, Dr. Leithart)

(God moves in a mysterious way, His wonders to perform. . . )

“Like the days of creation, which move from evening to morning, biblical history moves from darkness to light, from the darkness, emptiness and formlessness of the original creation (Gen. 1:2) to the lighted and teeming city of Revelation. History moves toward day.” (Ibid.)

(The bud may have a bitter taste, but sweet will be the flower. . . )

“The joy of Easter, the joy of resurrection, the joy of trinitarian life does not simply offer an alternative ‘worldview’ to the tragic self-inflation of the ancients. Worked out in the joyful life of the Christian church, deep comedy is the chief weapon of our warfare. For in the joy of the Lord is our strength, and Satan shall be felled with ‘cakes and ale’ and midnight revels.” (Ibid.)

(Calls you one and calls you all to gain his everlasting hall . . . )
“Good Christian Men, Rejoice!”

HT: Lydia Smith

An Observation by Bach

[Bach] grasped the sound properties of any place at first glance. A remarkable illustration of that fact is the following: He came to Berlin to visit me; I showed him the new opera house. He perceived at once its virtues and defects (that is, as regards the sound of music in it). I showed him the great dining hall. He looked at the ceiling, and without further investigation made the statement that the architect had here accomplished a remarkable feat, without intending to do so, and without anyone’s knowing about it: namely, that if someone went to one corner of the oblong shaped hall and whispered a few words very softly upwards against the wall, a person standing in the corner diagonally opposite, with his face to the wall, would hear quite distinctly what was said, while between them, and in the other parts of the room, no one would hear a sound. A feat of architecture hitherto very rare and much admired! This affect was brought about by the arches in the vaulted ceiling, which he saw at once.

Hans T. David and Arthur Mendel, The Bach Reader: A life of Johann Sebastian Bach in Letters and Documents, 276. In Music of the Western World.

An Imprecatory Prayer

Father of Jesus Christ, our gracious God, we cry out to You in a time of trouble. Our adversaries come at us with lies, lies that they delight to tell, fluent lies, as their father tells them, in their native language.

We pray that You would return to them seven-fold, according to all that they have done or said or hoped for, and all according to the promises of Your holy Word. Grant to them shame of face, so that they might turn back to You and seek Your name. We would not be like Jonah, resentful or afraid of Your grace to other sinners, even to those who have sinned grievously against us.
You have taught us, called us, summoned us, to love our enemies, to bless those who curse us, to rejoice when we are mistreated by them, and to return good for evil. We are not to return evil for evil, but rather to overcome evil with good. We accept this and rejoice in it. We know and understand that this is based on Your holy character and example—You give rain and sunlight to the righteous and unrighteous both—and that this is therefore Your standard of holiness for us, and we gladly submit to it. We therefore seek the grace to continue to love our enemies, asking You to save them. Not only would we be saved from their treachery and lies, but we ask that You would save them from their treachery and lies.

In praying this way, we ask that we would be able to distinguish sharply between those who are our personal enemies, and those who are our enemies for Your name’s sake. We pray that we would extend nothing but wholehearted grace to the former, and that we would commit the terrors of strict justice, with regard to the latter, entirely and only to You. We would not be like the disciples who, caught up in their mistaken zeal, did not know “what spirit they were of.” We would ask nothing from You in this that Your Word does not specifically invite us to ask. You are a God who keeps covenant to a thousand generations, and we are asking You to keep Your covenant word. If justice falling on the heads of our enemies is not a promise of covenant justice, Lord, we don’t want to ask for it. But if it is such a promise, we dare not refuse to ask. How long, Lord, will You leave in sin those who mistreat Your people in this way?

If it is not Your sovereign purpose to destroy them through saving grace, we pray that You would humiliate them and give them shame of face regardless. We pray that they would fall into the pit they have purposefully dug for us. We pray that You would turn all their plans and purposes upside down. Like Haman, we pray that they would be hanged on the gallows they have built for Your people. You are the judge of the whole earth; will You not do right? How long will You delay in bringing justice to the earth? Doesn’t it bother You that Your name and Your people are treated this way? We know that You are everlastingly good; why are You silent in that goodness? We know that You have promised to justify and vindicate Your people; rise up, Lord, and scatter Your enemies!

Father, we pray that You would deal with this situation. If it is Your good pleasure to deal with it through saving them, then that is what we would by far prefer, and it is what we ask for. But if it is not Your good pleasure to save them, we ask that You would cut them off in their course of sinning regardless, and that You would not allow their iniquity to come to its full measure. Set limits to Your judgment on them. We pray that You would set limits to that judgment by setting limits to their lies and treachery. We pray, Father, that You would cut them off in the midst of their sin.

We ask that You would deliver us from their snares in a way that showcases Your final and ultimate vindication and justification of us, together with all Your people. We know that we are sinners, and that many just and righteous accusations could be brought against us. For the sake of Christ, we pray that we would be justified concerning all that we have done that is wrong and wicked. But because Christ is our Protector as well as Savior, we pray that we would be vindicated and justified with regard to all that we have not done wrong. You chastise us for our sins, but that is not why these evil men and women attack us—they attack us because we love what is good, and because we trust in You.

Father, we pray that the angel of the Lord would chase them down. We pray that You would set for them a dark and slippery place, and that the angel of the Lord would persecute them there. They have hated us without any just cause at all, and they have devised all their plots without any good reason. We ask You therefore to rise up and defend us. Stand in the pass behind us, and lower Your spear against them. Turn them back from their wicked attacks. Rout them, we pray. Chase them like chaff in a stiff wind. We pray that You would string Your bow, sharpen Your sword, make ready all the instruments of death. Ordain Your arrows to fly against those who persecute the righteous. Make their mischief to roll back on their own impudent heads.
Those who hate us without cause are more than the hairs of our heads, and yet, Lord, we know that You have all those hairs numbered. You number and name, and note, their hatreds. You know our foolishness; You know our sinfulness, and You also know that our sin is not why we are being attacked. Rather it is for Your sake, and our identification with You. Let their table become poisonous to them, let it become a snare. Let their eyes be darkened, and judicial blindness fall upon them.

We pray that their eyes would be blinded by You; strike them so that they cannot see. Father, we pray that You would make their loins shake continuously, that they would be seized with fear and amazement. Pour out hot indignation all over them; take hold of them tightly in Your wrathful anger. May their dwellings become empty and desolate—for whenever You chastise anyone else, they love to pile on as though You were not there. They persecute the one that You are disciplining, and by their talk they dismay the one who is suffering under Your hand. Add iniquity to their iniquity; make a great heap of their sins. Do not let them enter into Your righteousness. Blot them out of the book of the living. Do not record their names alongside the names of the righteous.

God of our praise, do not hold Your peace. The mouths of the wicked and the mouths of the deceitful have joined in chorus together, and they are speaking against us with lying tongue. They are surrounding us with words of hatred, and they fight against us without good reason. It is because we love You that they are our adversaries, but we still give ourselves to prayer. Not only have we incurred their hostility by loving You, but we have also loved them, and have been treacherously betrayed by them. They returned evil for good, and hatred for love, ingratitude for kindness.

Let these wicked men come under the rule and reign of wicked men. Let Satan be continually at their right hand, accusing them. When they come into judgment, when the trial comes, we pray that the verdict of guilty would be rendered. When they cry out to You, let their prayers be reckoned as sinful. When they pray to You, let the ceiling above them remain silent. Cut short their days. When they have abused offices within Your Church, let other faithful men rise up to take their place.

Let their children be orphaned, cut off without a father. Let their wives be widows, and we pray that their children would be desolate, having to beg their bread in empty places. We pray that the extortioner would come back at them, catching them in their plots, and taking all that they have. May strangers and aliens pillage them and leave them with nothing. We pray that when this happens, and Your hand is evident, that no one would show mercy, and that no kindness would be extended to his fatherless children. Cut off his posterity; may his name and his line come to nothing. Recall how sinful his father was, and call up again the sins of his mother. May their sins come before Your throne continually so that their name may be blotted out, and remembered on the earth no more.

We ask for this because he is merciless. He loved to kick the poor and downtrodden, and sought to kill the broken-hearted. He loved cursing, and so give him that cursing. He detested blessing, so let blessing remain far away from him. He would put on curses like a comfortable coat; let those curses of his seep into him deeply. Tie those curses around him permanently. Let this be the clothing of all our enemies.

Let them curse, so long as You bless. When they get up in the morning, and hear of the blessings You have bestowed on us, let them be greatly ashamed. Let confusion cover over them completely, as though it were a mantle. I pray that You stand at our right hand, and that You would always save us from those who would condemn our souls.

We offer this pray to You in the righteous and holy name of the Lord Jesus Christ, and amen.

– Doug Wilson