Small Beer: Raising a Glass for Freedom | The Imaginative Conservative

Distributism is the only practical solution to the problem of rampant corporatism and the globalism which is its inevitable consequence. Next time we raise a glass of craft-brewed ale, we should not merely enjoy its flavor, we should also raise a toast to the political and economic freedom that it represents. (essay by Joseph Pearce)

Source: Small Beer: Raising a Glass for Freedom ~ The Imaginative Conservative

It doesn’t take the proverbial rocket-scientist to perceive the perils and pitfalls of socialism. Tens of millions of dead, and untold misery among the living, over the last century provide more than ample reason to view socialism as what it is: a tried-and-failed vision of political economy, a utopian ideal in the worst sense of the word (“utopia” means, literally, “no place” – a vision that is by its very nature impossible to achieve), a shipwreck foundered upon the shoals of its own misunderstanding of human nature.

What is less obvious – especially among many on the conservative side of the political aisle – is that capitalism doesn’t exactly enjoy a shining historical record, either. As a useful ally to Western liberal democracies (back when “liberal” meant something close to its original definition) during the long struggle against totalitarian Communism, being seen as the antithesis to Marxism, capitalism acquired something of a luster that it may not entirely deserve.

While capitalism has not (so far, at least) sent anyone to the gulags, that does not mean its effects have been entirely benign, either.

Continue reading “Small Beer: Raising a Glass for Freedom | The Imaginative Conservative”


Altar Rails and Reverence | liturgy guy

Altar rails are contributing to the restoration of the sacred and the recovery of reverence within the Holy Mass.

Source: Altar Rails and Reverence | liturgy guy

“(The altar rail) is still a marker of the place where heaven and earth meet, indicating that they are not yet completely united… But, at the same time, the rail is low, very permeable, and has a gate, so it does not prevent us from participating in heaven. So we could say there is a theology of the rail, one which sees it as more than a fence, but as a marker where heaven and earth meet, where the priest, acting in persona Christi, reaches across from heaven to earth to give the Eucharist as the gift of divine life.”

Although coming from a Roman Catholic perspective, this is also applicable to the Anglican tradition. The same trends noted here for the Roman observance – that following Vatican II,

“there were many in the Church who aggressively sought to remove that which was considered traditional and sacred. Gone were the high altars, beautiful Catholic statuary, and of course, altar rails.

“A liturgically misguided attempt at egalitarianism ruled the post-conciliar landscape, one which challenged the very distinction between sanctuary and nave. Overtones of anticlericalism were pervasive, as was a new type of… worship, one intentionally structured for ecumenical purposes.

“By their very presence altar rails hindered the march toward the profane desired by many. With such liturgical innovations as… Communion in the hand, altar rails were an affront to the moderns. In the new, democratic, liturgy kneeling had simply become outdated and uncouth”

– have also been seen, since the Liturgical Movement of the 1960s and 70s, as a major influence within the Episcopal Church, and indeed in most other churches within the Anglican Communion. There has been concern to make the liturgy more “accessible,” and as a result, it has become less sacred.

It should be noted that the Liturgical Movement itself, which in origin sought to seek out and re-appropriate many of the understandings of the Early Church, and was therefore (or should have been) an example of ressourcement or re-traditionalization, was not necessarily a bad impulse. However, it was quickly co-opted by “progressive” and anti-traditional elements, and rapidly veered off-course.

The Continuum (that is, the Continuing Anglican churches), of which St. Bede’s is a part, has held to the classical tradition, however!

As this essay points out, Pope Emeritus Benedict XVI – who was very supportive of Anglicans during his pontificate – wrote, while he was still Cardinal Ratzinger, that

“the practice of kneeling for Holy Communion has in its favor a centuries-old tradition, and it is a particularly expressive sign of adoration, completely appropriate in light of the true, real and substantial presence of Our Lord Jesus Christ under the consecrated species.”

In other words, to put the matter in Anglican terms, kneeling is a recognition of and response to the fact that Christ is indeed really and truly present – however one may understand that presence – in the Sacrament of His Body and Blood.

Kneeling is a most appropriate response as we, in the words of the Order for Holy Communion, receive “The Body of our Lord Jesus Christ, which was given for thee,” that it may “preserve thy body and soul unto everlasting life,” and as we heed the admonition to “Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart, by faith, with thanksgiving.”

Thanks be to God for his very great gifts, in the life, death, and Resurrection of our Lord and Saviour Jesus Christ, and in this most holy Sacrament!

“Civilize the mind but make savage the body.”

I had not heard this adage before (nor do I know its origin), but I like it. Here are two thoughts on the subject from the Classical era of our great Western Civilization:

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Where Celtic and Nordic meet…

I have long been especially fascinated by the intersection of Celtic and Nordic traditions: two strains of the European folk that are closely related, and yet distinct – but which have mutually enriched each other (even as they have sometimes also fought each other!) for millennia.

Here is one example, vocal improvisation on a Celtic folk song, accompanied by the traditional Swedish nyckelharpa:



And interestingly enough, the young woman in question is Polish! So truly a coming-together of three streams of European tradition: Celtic, Nordic, and Slavic. Awesome!

Indigenous peoples!

Indigenous peoples – the original settlers

I have long found it… “interesting”… that people on the Left are all about “indigenous rights” – except when it applies to indigenous European peoples!

Everyone is indigenous to somewhere, and Europe is the native homeland of the European peoples. Lose it, and the people of my ancestors are truly homeless.

There is nothing “racist” about defending your own people, history and heritage, and homeland – one’s hiemat. Don’t be afraid to defend Europe, and Europeans!

On Valentine’s Day, embrace tradition!

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We live in a time in which monogamy and true love – like tradition itself – are counter-cultural. Reject “hook-up” culture. Embrace monogamy. Understand the difference between love and lust. Be counter-cultural: embrace tradition.

Happy Valentine’s Day.

After Northam, The ‘Bodily Autonomy’ Argument For Abortion Is Shot | The Federalist

After Ralph Northam, The ‘Bodily Autonomy’ Argument For Abortion Is Shot

The new national debate over the legality and morality of infanticide may have just unraveled what was left of the bodily autonomy argument.

Source: After Northam, The ‘Bodily Autonomy’ Argument For Abortion Is Shot | The Federalist

Update on reaction to New York’s recently-passed, and Virginia’s attempted, revisions to those states’ abortion laws.

“There never was a sound argument for killing innocent human beings in abortion. And there never will be. But whatever stronghold the abortion movement had on its single remaining line of defense — the bodily autonomy argument — has now been lost.”

As I have commented elsewhere, “my body, my choice” is a flawed argument to begin with. But once the child is actually born, any residual sense or meaning that argument may once have carried is gone.

Click through to the article for more.