Naming a tune can sometimes take time. There are days when the name will drop instantly. Then there are other days when the quest to aptly fit a title to a song is drawn out, long and tedious.
It’s no great drama since creating music, for me, forms part of practice. This coincides with the enjoyment of using a gift and the challenge to better myself each time.
I can’t help but wonder, though, how much harder this might if I were under the thumb of finance, corporate pressure and contractual obligation.
I’ve gained a healthier respect for the professional, who, sees his or her art dissolve into the mix of polish, performance and perfectionism. Rather than seeing their art come to life, they witness it being devoured.
On the creative front, each tune takes me approximately six hours to create, mix and post it in a video.
Currently, I only use audacity, a laptop, Marshall amp, guitar and FX unit for recording, which brings with it some challenges and limitations. The drums are sequenced using Garage Band on an ipad.
Blog posts like these function in much the same way as an active art process diary does for a working artist.
The title of this tune comes from a poem I wrote in April called The Embers of Inhaled Grace. If I could improve anything in this, it’d be the drums and mix.
‘Submit yourselves therefore to God. Resist the devil, and he will flee from you.’
With the start of the new school year we’ve been engineering the tone of homeschool for the rest of the year. So, my focus has been elsewhere. Which means, as far as blog content goes, posts are short and sweet.
Recently, I came across Franklin Roosevelt’s address to the nation on D-Day. One of THE defining military campaigns of the Second World War. (link to full text)
D-Day did more than symbolise a united stand against totalitarianism, it was a just act against blatant evil.
Hence the value of this document: it is both a humble prayer and political speech. Speculation is a cardinal sin for theologians, (or so I was taught), therefore I find myself holding back (with some difficulty) from thinking about how things would have gone if this act of contrition by the then American President had not happened. Looking at the paradigm of today’s political world, it is hard to imagine a prayer like this being deemed permissible.
For this reason: here is one the most powerful leaders in the free world submitting to the Lordship of Jesus Christ. There is no sentimentalism in it that I can see.This is not cultural Christianity parading the veneer of vaguely remembered Sunday School lessons in order to appeal to popular applause.
Underpinning this prayer is the understanding that the human judgement which rightly involved taking action against Nazi aggression and ideology, is itself under divine judgement.
Excluding the word ‘crusade’, Roosevelt is inadvertently preempting the same considerations made by American theologian, Reinhold Niebuhr, in 1945:
‘Out of the humility of prayer grows the charity for comrade and foe. The recognition that we all stand under a more ultimate bar of judgement mitigates the fury of our self-righteousness and partly dissolves the wickedness of our dishonest pretensions…
We will therefore not be swollen by pride because others think well of us. We will remember that they do not know the secret of our hearts. Neither will we take their disapproval too seriously. The sense of a more ultimate judgement arms us with the courage to defy the false judgements of the community’ [i]
Both are impressive. Each make a unique contribution to how Jesus Christ, just judgement, Christian love and responsibility are valuable to an evangelical ethic that supports life and reaches out in truth. With the understanding that sometimes “no” is given in order to say “yes”; an ethical framework that every responsible parent knows well and practices daily.
Official & original:
With music and a video montage:
Repost: Originally posted 5th Feb, 2015
Updated 24th May 2017:
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I’m seeing quite a bit of condemnation being thrown about regarding people offering their prayers for those lost and caught up in the tragedy in Manchester.
I’m in agreement with putting an end to sentimentalism and empty gestures like lightshows and hashtags. Prayer, however, shouldn’t be linked in with this.
There’s nothing wrong with prayer. At the end of the day, it all depends on who they’re directed towards and the motivation behind it. True prayer is preparation for action, not a substitute for it. Prayer is an act of true freedom.
When genuine, it rallies people in shared solidarity against arrogance, towards humility. It is a revolt against complacency, appeasement, disorder and gestures filled only with empty sentiment.
Underpinning F.D.R’s D-Day prayer is the understanding that the human judgement which rightly involved taking action against Nazi aggression and ideology, is itself under divine judgement.
Ditch the sentimentalism and empty gestures, such as hashtags and lightshows. Don’t ditch prayer. For, ‘out of the humility of prayer..we will not be swollen by pride’ [ii] in right response to aggression.
‘Even the ”devils believe and tremble,” and I really believe they are more afraid of the Americans’ prayers than of their swords’
(Abigail Adams, 1775, Letters #55)
References:
[i] Niebuhr, R. 1945 Discerning The Signs of The Times, Niebuhr Press Kindle. Ed.
[ii] ibid, 1945
Image: Mine. I cropped it using the first and last page of the transcript in order to draw attention to it.
Of all the points of parallel relevance the past has with modern society, there are sometimes moments when historical parallels between past and present collide.
This nexus isn’t always clear or easy to acknowledge. The past may be misappropriated and misrepresented; hyped up to buttress a political agenda.
Key players manipulate the material in order to provoke a response, carefully steering reactions in a particular direction for political gain.
Throughout history the Christian Church has come up against this, battling forces within and without. Along the halls of Church History can be found the graffiti of false prophets, corrupt leaders, anti-Christs, and, the more surreptitious, pseudo-christs.
There have, for example, been a number of notorious examples of cults, false prophecies and dates given asserted to be the exact return of Jesus Christ and the end of days.
Like freedom, truth has to be fought for. Like freedom, the greatest threat to truth is the corruption of it.
One of the great positives of Niccolo Machiavelli’s The Prince, is that he provides an insight into the secularized church mindset. The, politically necessary fake-it-to-maintain-it, surface only profession of, in Machiavelli’s context, faith in Jesus Christ in order to maintain status, power, control and influence over the people.
‘There is nothing more important than appearing religious. In general people judge more by appearances than first-hand experience , because everyone gets to see you but hardly anyone deals with you directly. Everyone sees what you seem to be, few have experience of who you really are, and those few won’t have the courage to stand up to the majority opinion underwritten by the authority of the state.’ [i]
Social media provides the most poignant example of where a nexus between past and present exists. Just as Machiavelli, half mockingly describes politicians and the socio-political mix of his time, for a good majority, appearance is placed over substance.
Seeming to be something, or be doing something is part of the rule of the day. Today, it’s correct, politically incorrect, label is “virtue signalling”.
The nexus isn’t easy to see because it’s feared. Learning from the past empowers responsible action in the present. When allowed to speak freely, the truth of the past secures the future.
Either the truth of the nexus is too close for comfort, or what confronts us isn’t in line with political narratives that shape, and seek to shape, the way people think, act and speak.
Ideas that are deified, demanding an absolute pledge of allegiance to those, who by blurred distinctions, coerce the surrender of tried and trusted systems that ensure basic civic freedoms. Those who bind truth to lies with threats to deny those civic freedoms under the guise of treason.
God’s Word as law, given in grace is supplanted. Man’s word as law, given to enslave, is enthroned. Chiseled into existence with the arrogant proclamation, “God is dead”. This jubilant euphoria at man triumphant; God conquered, is, however, short lived.
The great evil committed in the Garden, now cemented in the creeds of an incorporated and thought-to-be newfound lordlessness. The regression towards a pre-Christ primal atheism strikes a devastating blow against humanity.Those this side of all of histories examples, say with lament, “man is dead”.
Human lords are divided,
‘no longer able so unambiguously to distinguish the light of Lucifer from the light of God […] Humankind has got what it wants; it has become creator, source of life, fountain head of the knowledge of good and evil […] it is the lord of its own world.’ [ii].
This was the case in Germany throughout the 1930’s: “To the good Nazi not even God stands before Hitler” [iii] Humanity becomes the source of good and evil; ‘living out of it’s own resources'[iv] in a rejection of God’s grace. The fickle motion of whim, feeling, and lust, combined with a reasoned insanity. Humanity strikes a devastating blow against itself.
Examples of this can be seen in how some modern proponents utilize Religion or ideology to justify their rejection of God’s Lordship in Jesus Christ. Via claims to superior, “inside” knowledge or the Darwinian excuse that the strong determine the treatment (mistreatment) of the weak.
Helmut Gollwitzer, in response to the so-called, reasoned insanity, of ‘Kristallnacht’ (Night of broken glass/crystal) preached:
”Those who cannot admit their guilt before God can no longer do so before men and women. Then begins the insanity of persecution that seeks to make the other person into the devil in order to make themselves into a god. Where repentance stops, inhumanity begins; there all common bonds shatter even while one tries to strengthen them through tenacious self-justification and self-pardon’ [v]
In the progressive quest to work for God, or alternatively ignore God, we find elements which seek emancipation from God.
Consequently, the biblical promise of a ‘newness of life’ (Romans 6:4) is replaced with a mystical fog or a reason induced cold pragmatism. Most often affirmed by an esoteric elitism who, hiding behind entitlement, choice, nature and good intentions, hypocritically end up forcing a tyrannical ‘denial of life’ upon humanity.
Ultimately, the charade is found wanting and sinful humanity is once again reminded of its tendency to parade darkness behind a veil of light.
No matter how hard we try, we cannot apprehend that which can only be given to us.
Humanity remains unfree in the ignorance and futility of its quest to be free from the Creator, who has and still does, have a right to His creation. By enforcing His right the Creator appears as powerless. In mercy, He lowers Himself in order to raise us up.
‘Freedom to be for God is not a freedom which we have taken, but a freedom which God has given to us in His mercy’ [vi]
Our lack of sensitivity and response to God’s approach i.e.: our lack of ‘receptivity to revelation through gratitude and humble recognition’[vii], leads to a rejection of God and His freedom.
Humanity is triumphant only because God triumphed! Without God, nothing. For ‘God gives of God’s own life, of God’s Spirit. Human beings do not live as human beings apart from God’s Spirit.’ (Dietrich Bonhoeffer, Creation & Fall p.79)
“Extract us from sin, He Who dwells in the heavens
as the sun sets, call to those who pass through fire and water
Next Year in Jerusalem.” (source)
References:
[i] Machiavelli, N. 1532, The Prince Penguin Classics, 2011, (p.71)
[ii] Bonhoeffer, D. DBW 3:Creation & Fall
[iii] Julien Bryan, Henry Luce & Louis de Rochermont, 1939. March Of Time: Inside Nazi Germany
[iv] Bonhoeffer, D. DBW 3: Creation and Fall
[v] Gollwitzer, H. 1938 in Stroud, D. (ed.) 2013 Preaching in Hitler’s shadow: Sermons of resistance, Wm.B Eerdmans Publishing p.120
[vi] Barth, K. 1938 Church Dogmatics I.II Hendrickson Publishers p.260
[vii] ibid, 1938
YouTube: Jerusalem (Swedish Band): ‘Next year in Jerusalem’ from the album ‘Prophet‘, 1993
Arrested four times, Paul Schneider became one of the first theologians of the Confessing Church to be murdered by the Nazis, and the first protestant pastor to die in a Nazi concentration camp.
In a nut shell, Schneider was labelled a firebrand. Like a lot of the Confessing Church Pastors and theologians, his theological resistance was “politically incorrect”.
His defiance was a veritable revolt against ‘compromise with Nazi ideology, and the indifference of the people.’[i]
As a result the ‘terror state would forbid him to preach, and attempt to silence his opposition by enforcing a form of exile’[ii]. Schneider was later arrested and imprisoned.
His tenacity is evidenced by accounts such as this:
‘…few dared to risk as much as Pastor Paul Schneider in Dickenschied, who disciplined those parish members who were in the Nazi Party’ (Bethge, Bonhoeffer: A Biography. p.568)
Then,
‘in January 1939 two prisoners who tried to escape were hanged in front of the assembled inmates. Paul Schneider called out through his cell window: ‘In the name of Jesus Christ, I witness against the murder of these prisoners…The response was another twenty-five lashes.’ (source)
On a January morning in 1939 in the concentration camp of Buchenwald, two beleaguered prisoners who had attempted to escape were brought into the parade grounds of the camp. There they were mercilessly executed. As the bodies of the two prisoners went limp, a voice rang out across the camp from the window of the punishment cell.
“In the name of Jesus Christ, I witness against the murder of these prisoners!”
Not quite six months later, Schneider, beaten and starved, was euthanized by the Buchenwald camp doctor. Schneider was survived by his wife, Margarete and their six children. (source[iii])
Along with Schneider’s outspoken preaching in prison, his theologically informed political defiance permeated his sermons.
The first in 1934, where he firmly asserts a theological critique against the ideology of the day:
‘we have tolerated the teachings of Balak (Numbers 22.6), of liberalism that praises goodness and freedom of men and women while minimising the honour of God and letting the seriousness of eternity fade away into a misty haze[iv]…we cannot close our eyes to the high storm-waves we see surging toward our people in the Third Reich’[v]
The other is in a sermon smuggled out of a Gestapo prison camp in 1937 entitled: ‘About Giving Thanks in the Third Reich’. He draws deliberately on ‘Belshazzar, a poem written by Heinrich Heine, a 19th century German Jewish poet[vi].’
Schneider matches the attitudes of late 1930’s Germany with the attitude of ‘the Babylonian ruler, who fully ripened in his godless, proud, and wasteful misuse of God’s gifts, had drunk himself sick and mocked God’[vii] (Daniel 5:13-30)
‘…His face is flushed, his cheeks aglow, till a sinful challenge to God resounds. He boasts and blasphemes against the Lord, to the roaring cheers of his servile horde…
“Jehovah, your power is past and gone – I am the King of Babylon” But scarce the awful word was said, the King was stricken with secret dread. The raucous laughter silent falls, it is suddenly still in the echoing halls.
And see!
As if on the wall’s white space, a human hand began to trace. Writing and writing across the stone, letters of fire, wrote, and was gone
The King sat still, with staring gaze, his knees were water, ashen his face. Fear chilled the vassals to the bone, fixed they sat and gave no tone.
Wise men came, but none was equipped, to read the sense of the fiery script. Before the sun could rise again, Belshazzar by his men was slain.’(source)
Dean Stroud notes:
‘Schneider no longer believed that ‘’our evangelical church” (read German Evangelical [Free] Church) could avoid direct conflict with the Nazi state’[viii]
For the Church in the West, these are still ominous words. As witness (marturion; martyr) they also point us towards the ‘storms that are not so much around us, but in our hearts.[ix]’
Heard as they must be heard, Schneider joins the chorus of voices who cry out to us today against complacency, indifference, arrogance, and the unwillingness to face the danger posed by those who seek to be our ideological masters.
Dangers that we, in the West, as a multi-ethnic community, can still face up to together, or continue to ignore. The danger of continued indifference, though, may lead us to a place where we are bound together under those ideologies and their yoke of slavery.
“In regimenting German thought, all radio programs emanate from the – [state own broadcaster] – the Department of propaganda. Every newspaper prints only what the State wants its people to read and any letter in the German mail is subject to censorship. For in Nazi Germany any instrument that forms thought, communicates ideas; must be used to glorify the Nazi super state and its demigod”
Each poignantly targeted at us today, Schneider’s words and example, are yet another loud theological indictment on the lifelessness of ideological servitude.
For:
“The martyrs of history were not fools, and our honored dead who gave their lives to stop the advance of the Nazis didn’t die in vain.”
Having been buried in the topics of theology, specifically Christian history and political theology. I haven’t yet had the chance to fully engage with a lot of conservative philosopher, Roger Scruton’s work.
I’m indebted to an internet friend for posting this video on his blog otherwise I’d have completely missed it. Scruton is interviewed for an hour and half by Dutchjournalist, Wim Kayzer as part of a series called ‘Of Beauty and Consolation‘.
The whole interview is worth watching. Since it is quite lengthy, my purpose here will be to share some of the more stand out points.
What this interview serves to show, among other things, is that, unlike modern liberalism and its cult-like followers, conservatives (and they’re allies) cannot be truly pinned down. Sure, extremes exist and there is [slash] are basic, tried and true, propositions by which conservatives work.
Conservatives,however, and in a lot of ways, those aligned with them, cannot be placed into a neat little box, then pushed aside under a plethora of reckless labeling that often comes their way. The freedom of religion, speech and conscience allows for the freedom of thought and the challenge of ideas.
Of everything discussed, the content between 53:00-58:00 is, to me, among the most significant.
Here Scruton states:
“Hysteria dominates modern politics … I think it’s no accident that the loss of faith in our century [20th Cent.] immediately was accompanied by the rise of totalitarian government. Communism; Nazism; Fascism. All of which are atheistic creeds growing out of superstitions [& hysteria]; growing out of a loss of the God-head”
This is the high point from which the documentary takes flight. The interview, from this point, spreads out in a range of answers to questions about society, theology, politics, philosophy and marriage.
Overall the interview follows its own organic course. The only thing planned were the questions. Outside those, Scruton leads the conversation the entire time.
Other points worth mentioning include: His response in 1:03/49 is very Barthian, and second, Scruton’s statement that marriage was a “creative endeavor”:
“Marriage is a creative endeavor that lifts us out of the animal realm and inscribes us into the eternal”
Scruton is candid, having no issue with opening up about his battle with social anxiety and how learning to overcome it has informed his philosophy; his search for truth. This is also evidenced by his thoughts on where modern (post-Christian) society is at.
“The problem with the modern world, in my view, is that people no longer dwell on the earth. They move as nomads around it. In search of something they know not what, and never finding it. Moving from person to person, place to place.”
The pandemics of “panic”, meaninglessness and emptiness which now plague the world are largely driven by anxiety avoidance and a “lack of awareness about its own state of unhappiness – it is the panic of the isolated individual“.
“People are totally [lost] at sea without the religious sense/awareness of that which exists beyond ourselves;that God feeling. With the loss of moral equilibrium that is provided by the Divine, and their detachment from where this is made real, people become prey to superstition of the most appalling kind.”
The interview is centered on the human concepts of experience, beauty and consolation. The conversation which follows is casually worked out from there. Ending with a return to Scruton’s comments about meeting his wife during a hunting trip.
The topic of consolation is the centerpiece of most responses. One stand out part is the distinction he makes between fake consolation and authentic consolation.
“False consolation, like finding refuge in wine or alcohol, does not involve over-coming. Consolation comes from having confronted trouble and elicited from the heart of trouble the resolution of it.”
This lengthy interview caught me by surprise. I was not expecting to hear anything about Scruton’s battle with anxiety, his troubled home life as a child or his views on modern politics. Another surprise was learning that Scruton was a musician.
As was pointed out to me, Scruton’s theology is ‘not as refined’ as some might like. His theology does slide away at some points. Scruton struggles to find the right words. To his credit, when this happens he moves to assert that he is not a theologian, and even though he is discussing theology, “he [therefore] can’t answer those questions with the same acuity”.
I wasn’t a fan of the tone given out by the interviewer, but given the differences between Europe and Australia. Perhaps this can be graciously put down to being a kind of cultural tone I’m not used to hearing. Nevertheless, I sat through the entire interview and devoured it.
Karl Barth never ceases to confound his students or humble our feeble attempts to steer him in a particular political direction. One key example of this is a letter written in December 1939, to ‘The French Protestants’ at the outbreak of World War Two.
His words here are straight from the front, back towards the left and then on towards the right.
Barth is not advocating that the Church take up a “‘crusade’ against Hitler“. Rather that the Church repent and pray for a ‘just peace’. Choosing the better side of responsible action over against irresponsible action or worse, total inaction. Barth is calling for the Church to awaken; to turn from a politics of appeasement and blind compassion, in order to avoid the problems created when both are infused with good, but naïve intentions.
‘It would be regrettable if the Christian Churches, which in previous wars have so often and so thoughtlessly spoken the language of nationalism and militarism, should just in this war equally thoughtlessly decide to adopt the silence of neutrality and pacifism. The Churches to-day should pray in all penitence and sobriety for a just peace…to bear witness to all the world that it is necessary and worth while to fight and suffer for this just peace’
According to Joseph Loconte, Barth lamented the ‘Munich Agreement’ writing in his diary: ‘catastrophe of European liberty in Munich’ ibid:153). Adding in a letter to Czech soldiers that ‘resistance to Hitler, was service to Christ’ (ibid).
Also noting that the partial injustice of 1919, The Treaty of Versailles, made England and France ‘chiefly responsible for the state of affairs which arose in Europe after 1919 – which in turn, as far as Barth sees it, makes them responsible, too, for making Hitler possible’ (ibid:156).
Although Barth prefers the term ‘just peace’, steering away from applying the phrase ‘just war’, he is advocating the latter. For instance: ‘Our generation would be answerable before God and before humanity if the attempt were not made to put an end to the menace of Hitler’. (ibid:156)
Other than reinforcing the important relevance of Barth to contemporary discussions. This letter shows that placing him into an ideological box, in order to serve an understanding of his theology, or using any conclusions drawn from that to advance the defence of utopian illusions or a benevolent ideological master, are deeply flawed. Such as being quick to claim that Barth was a sold-out pacifist.
Since there are parallels between his time and ours.Today’s Church needs to “get this”. It ought not fail to stand against sloppy sentimentalism, popular activism nor fail to act on the warnings which were so powerfully relevant for then, and are just as relevant to us today.
Barth asks:
‘Why have we heard and why do we continue to hear, and that not infrequently, voices of eschatological defeatism, a defeatism which appealing to the truth that “the whole world lies in the evil one,” busies itself almost cynically with asserting that Hitler’s present adversaries for their part are no saints either? The apprehension of the truth that God alone is holy will not excuse us from the duty of putting up resistance to-day.’ (ibid:157)
‘We must be prepared for God, just when we are acting in obedience to His command, to confront us with His own “Il faut en finir,” and again by His command to lead us to something wholly other… Done in this spirit of preparedness, our work of resistance will then be a good work…We are both allowed and obliged to know that God will reign in any case and the He makes no mistakes’ (ibid:161)
Loconte is right: ‘Any serious student of the 1930’s is struck by the familiarity of the debate’. (ibid:3)
Source:
Barth, K. 1939 First Letter to the French Protestants in Loconte, J. (Ed.) 2004 The End of Illusions Rowman & Littlefield Publishers, Inc.
Image: French roughly translated in English as ‘We must/will end it’ or ‘We shall go on to the end.’
Naming a tune can sometimes take time. There are days when the name will drop instantly. Then there are other days when the quest to aptly fit a title to a song is drawn out, long and tedious.
Of all the points of parallel relevance the past has with modern society, there are sometimes moments when historical parallels between past and present collide.
Arrested 
Having been buried in the topics of theology, specifically Christian history and political theology. I haven’t yet had the chance to fully engage with a lot of conservative philosopher, Roger Scruton’s work.
