The Feast of Saint Benedict

I earned my first Master’s Degree at Saint John’s University in Collegeville, Minnesota; I began my studies there in the autumn of 1999 (CE) and graduate in the winter of 2001 (CE).

Collegeville is home to Saint John’s Abbey, named for John the Baptist, and it is the largest Benedictine congregation in the world…I studied Church History and Systematics at the School of Theology there.

Saint John’s Abbey was home to Godfrey Dieckmann, the monk and scholar who led a liturgical-reform-movement, which would be best summarized as a return to the spiritual practices of the patristic era, the ante-Nicene era, to the apostolic era, to a time in the life of the church where it’s members actually remembered the life of Jesus, and could recall the church-life that Jesus envisioned in response to the social pressures of his day.

By the mid-twentieth century the liturgical-reform-movement had gained significant support among the magisterium of the Church, and in the 1950’s (CE), at the Second Vatican Council convened by pope John XXIII, Godfrey Dieckmann’s movement redirected the future history of the entire Church; changing the way Catholics celebrate the mass, the language it is officiated in, the music we sing, and in some cases even the bread we share at the eucharist and who is invited to the feast…even to the point of sharing an open table.

While I was studying at the School of Theology, I taught world religions at the Preparatory School, and wrote my master’s thesis on the topic of universal salvation, its reasonableness and historical authenticity[1]; my work is also rooted in the ante-Nicene world, and in particular, the theology of saint Irenaeus of Lyons and I found support in other theologians from the early to mid-twentieth century, who like Dieckmann, were interested in returning the church to its foundations, to the way that was established through the ministry of Jesus.

My thesis challenged the theology of the Imperial Church and my work was well received by my students, my peers and my professors at this Benedictine in central Minnesota.

I took courses on medieval and monastic history, on monastic spirituality and one course specifically related to the Rule of Saint Benedict, from which I have taken a phrase that I use most often in my ongoing theological work.

Obsculta![2]

                      It is the first word in Benedict’s Rule, in Latin it is expressed as an imperative…the command to listen!

I use the command interchangeably with: be mindful, know this, understand…remember.

Today we celebrate the feast of saint Benedict, who purportedly lived between the late fifth-century and the mid sixth-century of the common era (CE).

Be mindful.

What we know of Benedict comes from the writing of pope saint Gregory I (otherwise known as Gregory the Great); what he wrote is not exactly a biography, but rather a reflection on the idealized life of an abbot, most of which is a fiction developed c. 593 CE.

Nevertheless, Benedict, whether real or imagined, produced a Rule (a guide for community living) that became the foundation of western monasticism; among other things his rule enjoins the monk to a life of poverty, chastity and obedience, a commitment to work and to a studious-meditative reflection on the psalms.

The Life of Benedict, and the writing attributed to him has influenced the lives of thousands upon millions of people. As I mentioned, it was a group of monks living under his rule who built the university where I earned the title of theologian, housing the second largest library of original ancient manuscripts in North America, and who produced the first fully illuminated manuscript of the sacred text since the invention of the printing press[3] it is where I honed my skills as a historian and philosopher, where I proved my thesis that we may have faith in the salvation of all people…simply on the basis that God desires all people to be saved, and it is where I became a member of the magisterium of the Catholic Church.

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[1] RHADUS: the Reasonableness and Historical Authenticity of the Doctrine of Universal Salvation

[2] Listen

[3] The Saint John’s Bible Project: https://saintjohnsbible.org/

The Feast of Saints Peter and Paul, Founders of the Christian Church

Not all Christians celebrate the lives of the saints; this is understandable because few of the people we honor with that title lived saintly lives, but today is the feast of Saints Peter and Paul, who, following Jesus, are the principle founders of the Church. We celebrate them on the anniversary of their martyrdom, on the day they were executed on the charge of atheism, irreligion and for being enemies of the Roman state.

The influence of Peter and Paul on Christian doctrine was more extensive and more enduring than Jesus’ own teaching. Though Jesus was purportedly literate, he read and taught in synagogues and was well-versed in the law, we do not have a single written-word from him who is known to us as the Word of God.

Through his letters to Paul wrote the core articles of Christian doctrine, including the Apostle’s Creed, while Peter was the first bishop of Rome and patriarch of the Latin Church, and the two men did not always see eye to eye

While Jesus’ brother James was the bishop of Jerusalem, Peter carried the rank as chief of the disciples. Paul came from a different place, becoming apostle to the gentiles, founding churches all over the ancient near east, Greece, Asia Minor and throughout the Mediterranean world; though Paul never met Jesus he was a greater teacher than his cohort Peter, and was more responsible for opening Christianity to the world than other person with the possible exception of the man Paul named the Christ..

Note well:

Peter is given credit for founding the church of Rome, and the traditional-lore tells us that he was its first bishop…this is pure mythology. The earliest record we have of a bishop in Rome refers to a man named Linus, tradition now holds that Linus was the bishop following Peter, but no-one called either of them pope (or papa), a title which was not in use during Peter’s day. And while Rome was important in this era, the center of the Christian movement was still in Jerusalem, where it was James who resolved the conflicts catechetical conflicts between SS. Peter and Paul.

Most credible historians believe that Peter is credited with founding the church in Rome because without credit for founding a church (somewhere…anywhere) he would not be able to bear the title of apostle, and so he was credited with founding the churches at Rome and Antioch by way of apology. In the canonical Book of Acts, Paul and his companion Barnabas are credited with its founding…though Peter may have visited once.

It is true that Peter travelled and was an ambassador of the faith, but Paul was a true missionary; he founded churches wherever he went.

It is accepted as true that both men were put to death in Rome, they were martyred there on account of their commitment to the Church and its mission; to feed the hungry, take care of the widow, and the orphan and the poor. They were not put to death, as much for the content of their beliefs, as for leading the kind of secretive society that was generally feared by the emperors of Rome’s.

Paul was a Roman citizen; his letters are the earliest known Christian writings, and though not all of the letters ascribed to him were written by him, Paul’s actual influence on the Christian narrative and its doctrine are immeasurable…there would be no Christianity without him.

A casual observer of history may find the authority he held to be odd, because as mentioned, Paul never met Jesus, did not know him, never heard him speak. Prior to his conversion Paul was the type of man who would punish members of his community if they were not properly observing the traditions of the synagogue; he fulfilled a function similar to that of the Taliban in Afghanistan, or the morality police in Iran…and Christians were his primary target.

After Paul’s conversion to Christianity he opened the way to the masses by sharing the good news that Christ had risen, making it so that a person did not need to become Jewish first in order to join the church as peter would have had it...the two men had different ways, but they were martyred together on this day.

 

 

 

The Feast of Saint Irenaeus, Bishop of Lyons

Saint Irenaeus served as the bishop of Lugdunum (now Lyons), a Celtic city named for Lug (who was Odin by another name) the chief god of the Celtic pantheon…at least among the Celts of cisalpine Gaul. 

Irenaeus was born c. 130 CE and died at the age of seventy-two. His leadership in the Church took place during a time commonly referred to as the Apostolic Era. He was an acolyte of Polycarp the bishop of Smyrna, a Greek city in Anatolia (modern Turkey), who was himself acquainted with the apostle John, giving Irenaeus only three degrees of separation from the life and ministry of Jesus.

Irenaeus was a prolific writer; his surviving work demonstrates a deep commitment to the unity of Christian doctrine. He was among the first of the Ante-Nicene theologians to argue for the doctrine of apostolic succession, positing that a bishop of the church, and through the bishop all the priests that he ordains, should stand in an unbroken line of succession going back to the first apostles, who were the disciples of Jesus (a qualification he himself possessed), he was ardently opposed to heterodox sects like the so-called Gnostics that were prominent in his day.

Irenaeus’ name is also listed among the martyrs of the Church, though the details of his martyrdom are unknown…leading many to speculate that this is an honorific he likely never sought and does not deserve; his status as a martyr is irrelevant, what is important about his work is something referred to as the Irenaean Theodicy.[1]

The Irenaean Theodicy was the leading doctrine in the church for three-hundred years, from the time that Christians were a persecuted minority, through the transformation of Christianity into the Imperial church. The Irenaean cosmology and the metaphysics that supported it, was preeminent among theologians until the late fifth and early sixth century, at which point this completely canonical worldview was supplanted by the legalistic theology developed by saint Augustine of history that manifested  itself in a sacramental-system that was utterly reliant on the novel-doctrine of original sin. Augustine’s systematic thinking was favored by the imperial church and its teaching became normative; it still holds sway throughout Christendom today.

Augustine taught that creation was made perfect and without blemish, and that subsequent to creation the fall into sin occurred, resulting in an utterly flawed creation; he taught that the inclination toward sin, corruption and depravity comes out of nowhere and nothing…from the stuff-of-nothingness out of which God created the matter and the material-world, resulting in a degree of chaos and disorder which completely separates the universe from God, and would collapse into itself if it were not for the grace of God sustaining it.

Irenaeus did not deny the fall, though unlike Augustine he posited that the world is not wholly fallen. He understood the reality of sin, but he taught that creation, including the fall, takes place within God, and that God is present in the fallen world.

Irenaeus’ argument was for unity, making it so that the fall (as we understand it) is not an irreparable breach that requires supernatural or divine power to overcome; he put forward the notion that God’s plan for the resolution of evil is to draw all things to God’s self, within the context of the natural order, according to the specific nature which God has relegated to all things and beings, which in the fullness of time become one with the divine.  

For Irenaeus the perfection of the created order is a process of assimilation, which he calls recapitulation, imagining that each individual-being is on a journey, coming closer to the divine over-time, and that our imperfections fall away as we approach the eternal, a process which culminates in the atonement.

Irenaeus’ theology, which was never condemned, provides a strong philosophical grounding for the doctrine of universal salvation I have been teaching since I first discovered that I had something to say on the matter, and dedicated myself to the mission of bringing sight to the blind.

 

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[1] Theodicy is the specific field of theological study devoted to understanding the problem of evil, and its ultimate resolution by the divine.

The Feast of Saint John the Baptist

A Homily

 

John

born in darkness

bore witness to the light

 

a spark of hope in the deep of night

 

he saw the light and felt its warmth

            preaching by the riverside

eating honey in the wild 

he baptized Jesus

who was the water of life

 

John

man of the desert

herald and prophet

repentant…angelic

 

The way is not in stillness or silence

as John preached it

The way is found in loving service

as Jesus showed us

 

John…was comforted by Sophia

By Ruha…he was bathed in living flame

while Salome danced for her father

and the soldiers came to cut off his head

 

John lived near to the Jordan

he was not perplexed by his fate

once he had turned toward the divine

he was not tempted to turn away  

 

From the Gospel According to Mark

 

 

The Feast of Columba, Patron Saint of Poets

           Columban…Columbanus…Colmcille,

 father of Cummain…he was the ancient hero

Cu Chulhainn

           wanderer, druid, magi and sage

 

Columba was born into a leading family

He was of the Dál Riata in the kingdom of Ulster

the abbot of Iona, patron saint of Derry…and poets

The Irish call him Colmcille

 

What we know of the saint has been magnified by myth

His hagiography is embedded with Celtic lore

mixing-it-up, in a Christian world

 

Columban…Columbanus…Colmcille,

father of Cummain…the ancient hero

Cu Chulhainn

            wanderer, druid, magi and sage

 

He was famous in his day for his missionary work

Building monasteries in Scotland when he dwelt among the Pict

He did the same in Burgundia and Frankia, in Lombardy and Provence

            He laid foundations throughout old Gaul

 

Colmcille was Ireland’s saint before Patrick

He was born when Arthur reigned in Camelot

His lineage reached back to the heroes of yore

 

He was given the moniker, Dove of the Church

He was seen as presiding over its rebirth

He evangelized Europe when the empire was falling

He set out from Ireland with twelve companions

presenting the wisdom of a Celtic Christian

They built monasteries, which were markets

with granaries, guilds and trade

 

He travelled with his son…if you believe it

some say they are one and the same

Columbanus the elder, Columbanus the younger

Became known by the name of Cummain…Cu Chullhain

            like old king Co’el, the ancient of days

 

On the Isle of Iona…where Arthur’s armor was buried

They built an abbey with un-mortared stone

They wrote poetry, two of his poems have survived

They practiced kenosis…they emptied themselves

preserving language and literature and myth

 

Columban…Columbanus…Colmcille,

father of Cummain…the ancient hero

Cu Chulhainn

            wanderer, druid…magi and sage

 

The Feast of Saint Justin the Martyr, Christian Philosopher

Today is the feast of Saint Justin the Martyr, a Christian philosopher from the second century of the common era[1], who was put to death, together with his students, at the very beginning of the Christian era, around the year 165 CE. 

Few of his writings have survived, but the work we do have demonstrates the broad influence Justin had in shaping our understanding of Jesus as the second person of the trinity, the rabbi from Galilea as the Son of God…an incarnation of the divine logos, whom Christians call the Word.

Following Saint Paul, Justin established the philosophical underpinnings of the theological narrative that Jesus of Nazareth, otherwise known as Joshua bin Joseph (likely…Jesu in his native dialect of Aramaic), was the embodied manifestation of God’s rational aspect, the principle of divine reason alive in the world.

In his philosophy Justin follows the Hebrew philosopher Philo of Alexandria, who was a contemporary of Jesus,  establishing in Christian doctrine, the notion that all—people carry a seed of the Word within them; according to Justine and Philo, Jesus and Paul, this is what it means to be created in the divine image, it is to share at the ontological level in the being of the divine. This is the doctrine of the Logos Spermatikos and it stands in stark distinction to the much more pessimistic theology of Saint Augustine of Hippo developed three hundred and fifty years later, at the beginning of the Church’s imperial era.[2]

Justin suggests that when the divine source of all being, breathed life into Adam, God imparted to his creature, the essence of God’s own self, like a seed of the divine, planting within Adam and the descendants of Adam (humanity writ large) a yearning for the truth and the ability to become transformed by our encounter with the truth, through the agency of the divine logos. Justin remarks that it is this gift of from God, of God’s own self is what makes humankind into the creature that Aristotle referred to as “the rational animal,” unlike every other species of animal on Earth…and the paramount expression of God’s creative will.

Among the other significant theological doctrines that Saint Justine pursued was that of the unitary nature of the godhead, and the indivisibility of the divine being, which is to say that where God exists…God exists fully, and that human beings, who bear a seed of the Word within themselves, must then also bear the fullness of God within themselves, because the whole exists within the part, just as the part exists within the whole, and while distinct (according to the mystery of God) they are inseverable.

Justin taught that by Adam’s sin our connection to the divine was circumscribed, marginalized and corrupted, occluding our otherwise innate experience of grace, and causing the seed within us to go dormant, like grain buried in a dry field. He held that the reality of sin in our lives, in our hearts and minds, functions as a barrier cutting us off from our inherent potential, and the ability to live our lives in the fullness of God’s promise. The existential dilemma of sin, according to Justine, undermines our capacity to understand the truth, perceive beauty and do good, it interferes with our desire for justice and our capacity for mercy...both; it does not obviate our connection to the divine, but rather causes the connection to enter into a stage of latency. He believed that water of baptism does for the divine-but-dormant seed with us, what ordinary water does for ordinary seed, it actuates the potential within the germ causing it to root and blossom; in the same way that baptism confers grace and causes the real presence of God, to germinates within us.

 

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[1] Born: c. AD 90 – 100, Flavia Neapolis, Judaea, Roman Empire. Died: c. AD 165, Rome, Italia, Roman Empire

[2] Augustine devised the doctrine of original sin, arguing that humanity does not share in the being of God (individually or corporately) because we are created ex nihilo, out of nothing…a complete reversal of Justine, which harmed the church in significant ways, and still does today.

The Feast of St. Patrick – "Patron Saint?” of Ireland

Today is the feast of Saint Patrick; we celebrate the ascendance of a Romano-Brit (a British man of Roman heritage), who lived (if he lived at all) sometime between the fourth and fifth centuries of the common era (CE).

Patrick is one of Ireland’s “patron saints,” but not the Patron Saint, and he was not Irish; he was a Britain of the patrician class, from a romanized family of rank and privilege…so his hagiography goes. 

Patrick (Patricius) is credited with converting the people of Erin to faith in the Universal and Apostolic Church of Jesus Christ; in so doing he separated the Celtic people from their Gaelic traditions, and subordinated them to the Catholic Church in Rome, thereby winning with the Word what could not be accomplished with the sword and spear, fire and blood (though there was plenty of killing to be done, and Patrick was up for it); for all his grim deeds and treachery, he was named a Saint of the Church by popular acclaim.

Patrick has never been canonized, or even beatified, therefore he is not officially a saint of the Catholic Church; though he is recognized in the annals of the Saints of the Church of England… I hope that all my Irish-American kinfolk appreciate that sad irony…it is worthy of a song, a beer and bump or two.

The popular narrative of Patrick’s life tells us that he was a humble man, a rare quality for those of rank. History also credits Patrick with concocting the top-down missionary strategy for spreading the faith and the influence of the Church, demonstrating that by converting chieftains first the people would follow; proceeding from Patrick’s success in Ireland this became the model for missionary work throughout the rest of Northern Europe and Scandinavia.

As much as Patrick was a missionary, he was also a politician of great skill. He spread the faith, established churches and earned the rank of apostle by careful control of his narrative…if you believe it.

History tells us that his mother was a relative of saint Martin of Tours, the Patron Saint of Soldiers, otherwise known as saint Martin of the Sword, whose hagiography was written by pope saint Gregory the Great, who was a great writer of hagiographical fiction, and propagandist for the Church at the beginning of the medieval period…his writing was popular, fantastical and highly influential.  

History also tells us that Martin’s hagiography though connected to a real person, real place and real time, is nevertheless mostly fiction; as a piece of propaganda his story gave license for Christians to serve under arms, it provided a permission structure and as such it brought the Roman legions into the arms of the Mother Church.

Patrick was said to have had a “heroic piety,” praying day and night in the mountains and forest; he prayed through the rain, he prayed through storms of snow and ice…if this were true he should be the patron saint of postal workers, but then again…all hagiographies woven with lies and there is something lovely and chivalric in the notion that piety, all by itself, is presented as heroic..

History tells us that Patrick spent six years as a captive and servant to the Druid Milchu in Dalriada, a Celtic Chieftain, where as a captive, he mastered the language of the common folk and learned all their stories.

If you appreciate history, and you assume that Patrick’s myth has a historical core, you will know that it is much more likely that he fled his home to wander abroad in order to escape the duties that were expected of him as the son of a nobleman. Such departures were common in his time, they were referred by contemporary chroniclers and the historians who follow them as, the “flight of the curiales,” based on this you may conclude that Patrick was not held in captivity, but that he was merely a young man on the lamb…so to speak. Perhaps he pretended to his family that he was being held hostage, while in reality he was a guest who was taught the language and given a repository of stories during his stay…he may have been working as a translator and scribe in exchange for the hospitality he received, he may have paid cash. He may have been there, with or without his parent’s consent. It was considered safer to send your sons abroad to study than it was to send them to work as administers in the collapsing Roman government, and the Druids were well known as great teachers and oral historians.

The story of Patrick’s escape from servitude (if it was in fact an escape), and the journey that followed are his own account (theoretically). He cast the entire experience in dramatic, even biblical terms, which served both to cover up his crime of abnegation and to establish his fame when he returned home.

Patrick tells us that he escaped from Milchu, then fled to the mainland of Europe where he entered the priesthood and became a missionary. On his return to Ireland, the first place he went was to Dalriada where he had lived in Milchu’s house. After some period of conflict with his former captor (patron or client) and the affectation of some miracles on Patrick’s part, Milchu is said to have immolated himself in order to make way for the upstart Patrick. The story that Patrick tells is that Milchu threw himself on a fire consisting of the collected scrolls and mysteries of his people…and died.

Something here does not add-up, and it may be best to look at this whole sequence of events in metaphorical terms in which the narrative concerns the ritual destruction of the Celtic people in favor of the ascending Romano-British invaders, depicted in metaphor as Milchu offering himself as a human sacrifice at the foundation of the Church in Ireland…this is how it went:

After Milchu’s death by fire, on Easter Sunday, 433 a conflict of will ensues between Patrick and the Celtic arch-druid Lochru; this encounter has been mythologized, translated into a battle between supernatural and divine forces, they read like the contests between Moses and the Egyptians or Elijah and priests of Baal. Patrick’s encounter with Lochru ends with Patrick magically hurling Lochru into the air, before dashing the druid’s onto a sharp rock, breaking him into pieces, another ritual murder at the foundation of the Church in Ireland, another human sacrifice to be sure; a second corner stone laid…there is no other way to read it, Patrick came, he saw and he conquered, it was a good old-fashioned Roman slaughter.

It should be noted the Saint Columbanus, the Patron Saint of Poetry was the most significant representative of the Irish Catholic Church after the Dark Ages. He lived and wrote and sent missionaries from Ireland to Continental Europe where they built Churches and founded religious communities. Saint Columbanus (otherwise known as Columba or Colmcille), who together with Saint Bridget are the true Patron Saints of Ireland and the Irish people, makes no mention of Saint Patrick in his writing, not once, not anywhere; on the contrary Columbanus tells us that the Church in Ireland was founded by a man named Palladius.

We may say with confidence that the entire legend of saint Patrick is little more than a myth designed to subordinate the Irish heart to a British nobleman of Roman descent.

Therefore, be mindful when you celebrate Saint Patrick’s Day. The entire holiday is a ruse with as much validity as the good luck kisses tourists plaster on the piss-soaked stone at Blarney!

…it would make a good movie, T.C. you should make it

 

 

Sid Gateaux, Big Sugar, Peoples History, Zen Syndicate, Essay, Reflection, Holiday, Saint, Mythology, St. Patrick

Thomas Aquinas – Patron Saint of Philosophy, Angelic Doctor of the Church

When I finally made it to university, I went to a school named for Thomas Aquinas in Saint Paul, Minnesota; like him, I studied philosophy, theology and the corpus of classics as well.

The University of St. Thomas was a grand place; it felt like a university, with its stately aedificia, stout buildings made from massive blacks of blonde-sandstone quarried from the bluffs along the Mississippi.

The moment I passed through the arches, walking into the quadracento, I felt that I had arrived at the place of dreams. Though I am proud to be an alum, my actually experience of the institution was rather hum-drum, and yet when I look back, I can see that my time at St. Thomas was reasonably well spent; my studies adequately prepared me for advanced studies elsewhere (though barely); I continued my research in theology, in the history and philosophy of religion, when I had graduated, and my focus narrowed to the field of Christian studies called soteriology. My work to this point is not as exhaustive as our patron’s achievement with his Summa Theologica, which remains a unique accomplishment in the history of Western thought…though it is ongoing.

The Summa, it should be noted, is more important for the mode of thinking that Aquinas  transmitted his ideas in, than for the conclusions he presented in its pages, because he allowed his revolutionary mind to be constrained by a careful, cautious and conservative approach to theology, which had the result of making him a defender of the  Church’s many errors, rather than there reformer…reform would come as a result of his work, though it would be centuries in the making.

St. Thomas successfully bridged the gap between the ancient philosophers: Socrates, Plato, Aristotle et al, and the proto-renaissance period of Western Europe, re-discovering the use of intellectual tools such as formal logic and discursive reasoning, which came to him from the Jewish scholar Maimonides, and the Muslim scholar Averroes; he re-employed them in a way that allowed Europeans to leave the Dark Ages, clearing a path for the Renaissance, the Enlightenment and the Age of Reason that followed.

Saint Thomas Aquinas died on March 7^th, 1274. In 1969 the Catholic Church moved the day we celebrate his feast from March 7^th to January 28^th, therefore we celebrate his sainthood today.

Thomas Aquinas was Italian by birth and a member of the Dominican order by choice; he is counted among a group of theologians known as the “scholastics,” whose influence marks the beginning of the University era in Europe, a movement that was spearheaded by religious orders such as Aquinas’s own Dominicans…he was famous in his day.

Thomas died while making a pilgrimage along the Appian Way. Death took him at the Cistercian Abbey of Fossanova, and the monks there, fully cognizant of his fame and knowing that he would become a saint of great renown, (in the spirit of the age) they coveted the relics of his body.

After his death, his hosts boiled his carcass down to the bones and then polished those to preserve them in good order. They kept all the water from the cauldron they had dissolved his body in, for distribution in the relic-and-indulgence trade. For years the Cistercians refused to turn his remains over to his Dominican brothers, parceling out his bones and the water they had recovered, bit by bit and keeping his skull until the very end.

The University of Saint Thomas, has a vial of that water in its collection of sacred artifacts…a silly business, really, and beneath the dignity of the intellectual giant that Aquinas was known to be.

On his death bed it is reported that Thomas gave those attending him an estimation of the value of his own contribution to the doctrine and dogma of the church, of which he said: everything is straw…it is only straw.

There is a prayer that he wrote, it is carved into a column of the main entrance to the school grounds at the University in St. Paul, the same arches that I walked through my first day on campus (and many more times after that); it is two stories below the offices of the Philosophy Department (which I belonged to), I recited that prayer aloud with classmates every day that I was there.

It is a prayer that I carry with me still, as if it were written in my heart:

Grant, o' merciful God: that I may ardently desire, prudently examine, truthfully acknowledge and perfectly accomplish what is pleasing to thee for the sake of your name

In the year 2026 CE, seven hundred and fifty-two years after the death of St. Thomas, the world has become lost in another kind of dark ages, which is odd and sadly ironic because the current tide of anti-rational, anti-intellectual sentiment that has taken its grip on us has been seeded through the prevalence of digital media platforms that are in themselves a function of our mastery of light as a means of communication…there is some irony here.

We now find ourselves living in a milieu that disdains the truth, science and knowledge, in a way that undermines the roll of reason in public discourse.

It is saddening.

In Western Europe the so-called dark ages are considered to have begun around the year 500 CE, with the reign of the emperor Justinian who insisted that there be a homogenous culture throughout the empire. He demanded that all Roman citizens become Christian or leave; at which point tens of thousands of artisans, merchants, traders and teachers did just that…they left.

The Justinian expulsions took place roughly seven hundred and fifty years after the golden age of the philosophers, and roughly seven hundred and fifty years before St. Thomas wrote his Summa.

Let me be clear, I am not suggesting that there is anything inherently ominous in the pattern of years I have articulated, the numbers themselves are arbitrary and it would be unreasonable to suppose otherwise. However, we would be wise to acknowledge the trend, the descent into darkness has a cycle of its own, as doe the return of the light. We have fallen into this before and we are susceptible to do so again…this is what it means to be human, and by coincidence roughly 750 years have passed since the Summa was penned, putting us at the apex of the cycle and marking the beginning of the nadir’s long approach; we are teetering on the brink of disaster right now.

The overall fragility of our situation, our sitz im leben (setting in life), brings to mind the saint’s final words…it is all straw, he said, nothing but straw.

Everything we have built since Thomas Aquinas paved the way for the enlightenment, including our own liberal-democracy, as well as the acknowledgement of and acquiescence to the universality of human rights…like straw, it could all blow away with the wind, or burn up in a flash.

Reason save us!