Too often even very great thinkers flatten the meaning of Christianity into its social teaching and politics or anti-politics.
Taking a broader view of Christianity as a religion allows for the legitimate diversities of politics and anti-politics throughout the history of the church.
I also enjoyed reading the part of your dissertation that discussed the mendicant friars as historically navigating this civilizational dilemma. For example in there you included a quotation where David Hume lamented about how effective they were at "promoting their gainful superstitions" and one from Adam Smith praising them for their effective incentives to "animate the devotion of the common people."
I agree with you that there are too few examples of the religious life today as vocations have kept going down, especially in the West, but even then we are seeing the continued spiritual influence of the mendicants as successful evangelizers. For example, despite being a pretty tiny percentage of the overall number of priests in America, I constantly see friars on the most popular Catholic social media channels. For example Fr. Mark-Mary and other members of his order (Franciscan Friars of the Renewal) are all over the Ascension Presents YouTube channel that has over 1 million subscribers. The Dominicans (who are actually growing fast in America) such as Fr. Gregory Pine can also be seen in popular podcast episodes, many which have hundreds of thousands of views. Funny enough, both the Franciscan Friars of the Renewal and the Dominicans have friars that make popular folsky/bluegrass Catholic music that fill up music venues. So maybe the mendicants still have a place in walking the line between rejecting civilization and interacting with it.
Great response. I would only add that (as you know) monasticism contributed to and ultimately was part of Christian civilization. It cannot be separated from it, nor can the radical personal calling of some today be separated from those who support them and make that possible. Ironically, monks throughout history are far less absolute than Kingsnorth.
From the Desert Fathers:
A brother came to Abba Silvanus on Mount Sinai. And when he saw the brothers working, he said to the old man: “Labour not for the meat which perisheth”: and “Mary hath chosen the best part.” [John 6:27; Luke 10:42] And the old man said to his disciple: “Call Zacharias, and put this brother in a cell where there is nothing.” And when three o’clock came, he kept looking at the door, to see when they would send someone and summon him to eat. But no one spoke to him. So he rose and went to the old man and said: “Abba, do not the brethren eat today?” And the old man said: “Yes, they have eaten already.” And the brother said: “Why did you not call me?” And the old man answered: “You are a spiritual person and do not need food. We are earthy, and since we want to eat, we work with our hands. But you have chosen the good part, reading all day, and not wanting to take earthly food.” When the brother heard this he prostrated himself in penitence and said: “Forgive me, Abba.” And the old man said: “I think Mary always needs Martha, and by Martha’s help Mary is praised.”
Something that strikes me is there may be an echo here of a Biblical vision - for Israel specifically. To not be involved in imperial/international politics- per Isaiah and Jeremiah. But to remain separate- to be A place where people could look to for wisdom and radiate that - but not attempt to conquer the world. Israel after all is given a very limited territory - though one that nearly every ancient European empire had to pass through, at the juncture of three continents
This is really great.
Too often even very great thinkers flatten the meaning of Christianity into its social teaching and politics or anti-politics.
Taking a broader view of Christianity as a religion allows for the legitimate diversities of politics and anti-politics throughout the history of the church.
Great article.
I also enjoyed reading the part of your dissertation that discussed the mendicant friars as historically navigating this civilizational dilemma. For example in there you included a quotation where David Hume lamented about how effective they were at "promoting their gainful superstitions" and one from Adam Smith praising them for their effective incentives to "animate the devotion of the common people."
I agree with you that there are too few examples of the religious life today as vocations have kept going down, especially in the West, but even then we are seeing the continued spiritual influence of the mendicants as successful evangelizers. For example, despite being a pretty tiny percentage of the overall number of priests in America, I constantly see friars on the most popular Catholic social media channels. For example Fr. Mark-Mary and other members of his order (Franciscan Friars of the Renewal) are all over the Ascension Presents YouTube channel that has over 1 million subscribers. The Dominicans (who are actually growing fast in America) such as Fr. Gregory Pine can also be seen in popular podcast episodes, many which have hundreds of thousands of views. Funny enough, both the Franciscan Friars of the Renewal and the Dominicans have friars that make popular folsky/bluegrass Catholic music that fill up music venues. So maybe the mendicants still have a place in walking the line between rejecting civilization and interacting with it.
Great response. I would only add that (as you know) monasticism contributed to and ultimately was part of Christian civilization. It cannot be separated from it, nor can the radical personal calling of some today be separated from those who support them and make that possible. Ironically, monks throughout history are far less absolute than Kingsnorth.
From the Desert Fathers:
A brother came to Abba Silvanus on Mount Sinai. And when he saw the brothers working, he said to the old man: “Labour not for the meat which perisheth”: and “Mary hath chosen the best part.” [John 6:27; Luke 10:42] And the old man said to his disciple: “Call Zacharias, and put this brother in a cell where there is nothing.” And when three o’clock came, he kept looking at the door, to see when they would send someone and summon him to eat. But no one spoke to him. So he rose and went to the old man and said: “Abba, do not the brethren eat today?” And the old man said: “Yes, they have eaten already.” And the brother said: “Why did you not call me?” And the old man answered: “You are a spiritual person and do not need food. We are earthy, and since we want to eat, we work with our hands. But you have chosen the good part, reading all day, and not wanting to take earthly food.” When the brother heard this he prostrated himself in penitence and said: “Forgive me, Abba.” And the old man said: “I think Mary always needs Martha, and by Martha’s help Mary is praised.”
Something that strikes me is there may be an echo here of a Biblical vision - for Israel specifically. To not be involved in imperial/international politics- per Isaiah and Jeremiah. But to remain separate- to be A place where people could look to for wisdom and radiate that - but not attempt to conquer the world. Israel after all is given a very limited territory - though one that nearly every ancient European empire had to pass through, at the juncture of three continents
Agreed Yosef, and I've heard of similar analogs in other religions. The Quakers, the Jains, the Sufis...
It appears to be a critical role. The otherworldly prophet.