Different strokes for different folks, but I think these are just pretty! I like side-by-sides best, but classic old pump-guns like these Ithaca Model 37s are a close second. True examples of “form follows function,” from a time when both form and function mattered to the makers… these, to my mind, show the perfect blend of both!
We need, as this essay points out, a lot less virtue-signalling, and a lot more virtue.
“At least one thing is confirmed by my news feed and the events unfolding in cities around the country: Many people who claim ‘justice!’ as their battle cry have no idea what it means. Virtue signaling and vengeance are the best they can come up with. I expect that kind of foolishness from the secular world, but it has become glaringly apparent that many modern Christians also embrace folly as long as it results in a pat on the back…
“I have a serious question for the more ‘woke’ Christians among us. Does it not trouble you that your understanding of justice is identical to those who have rejected the gospel of Jesus Christ? The fact is, most of the assertions being made about racial discrimination in policing have been empirically debunked… Is that not a compelling enough reason to stop repeating trendy falsehoods? If not, perhaps the fruits of death, destruction, and endless demands might suggest that something within this particular ‘justice’ movement is amiss…
“I realize that for some this may be shocking to realize, but there are many other injustices plaguing our nation besides police brutality. Those include but are not limited to the slaughter of the unborn, mass exploitation of human beings for sexual gratification, bloated bureaucracies that forcibly take people’s money without providing anything valuable in return, and increasing prejudice towards those who don’t affirm progressive doctrines of race or gender.
“Which begs the question, Christians — are you passive about justice-related issues except when it comes to popular ones? Why might that be?”
The article points out that “The picture was taken on 1 June and shows the couple standing side by side in the quadrangle at Windsor Castle,” and rather pretentiously notes, “With the duke turning 99 on Wednesday [10 June 2020] and the Queen now 94, they look remarkably well, both standing up unaided as the photograph is taken.”
“Both standing up unaided”? Really? What cheek! Her Majesty was riding her favorite Dartmoor pony, just a week or two ago, I should hope she can stand unaided! And there’s no reason to think that HRH The Duke of Edinburgh is ready for a walker or a wheelchair, either, 99 years of age or no!
At any rate, the article continues,
“Her Majesty is wearing a yellow floral-patterned dress, designed by her stylist and dresser Angela Kelly, with the Cullinan V diamond brooch.
“Prince Philip is wearing a blazer and his Household Division tie. Sky’s royal commentator Alastair Bruce [notes]: ‘The Duke of Edinburgh has frequently chosen to wear his Grenadier Guards boating jacket, which is the name given to a blazer in the Household Division.'”
God save The Queen! And God bless HRH Prince Philip. May God grant them both continued health and long life!
“After the coronavirus pandemic put paid to this year’s Trooping the Colour, it has been confirmed a private and scaled-back version of the celebration will be held at Windsor [this] weekend.
“Trooping the Colour marks The Queen’s official birthday on the second Saturday of June, and is a parade of thousands of soldiers and hundreds of horses, marching and music. It is one of the highlights in Her Majesty’s calendar, so the mini version of the ceremony is sure to bring a smile to The Queen’s face!
‘There will be a small, brief military ceremony at Windsor Castle to mark The Queen’s official birthday,’ a palace spokesperson has said.
“The Queen cancelled the event at the end of March due to safety fears, and of course, the lockdown.”
“In America we made a Faustian bargain regarding our food supply: We gave our food production to agribusiness in exchange for the promise of a better life. This arrangement has resulted in unintended consequences: the dead zone in the Gulf of Mexico, eroded soils, herbicide-resistant weeds, CO2 in the atmosphere, and the list goes on. It’s time to assess our bargain, determine the costs and decide whether the entities with which we contracted are going to hold up their end and go on feeding us. And if the bargain is off, what then? Then we need to support a New Green Revolution.”
[Note: Not a “Green New Deal”! The reference is to the so-called “Green Revolution” of the 1950s and following, which has caused a lot of the problems we face today, in the agricultural realm. Read the essay for more!]
A most excellent article from a very wise woman – and one I have had the pleasure of meeting, talking to, and spending time with, albeit some fifteen or more years ago, now. Joann S. Grohman, author of the splendid Keeping a Family Cow, and the thankfully now-back-in-print Real Food (not to be confused with an also-excellent book of the same name by Nina Planck), author and life-long small farmer / family-cow owner, is a woman with her head on straight.
One minor caveat: she writes that “Any system that requires plowing, which exposes soil to oxidation (the greatest source of agricultural CO2) and artificial fertilizer (second greatest source), as well as harvesting and processing using yet more fossil fuel – that system does no good to anyone but Big Food’s bottom line.”
That is certainly 100% true with regard to industrial agriculture. But “no-till” agriculture requires the kind of vast chemical inputs – herbicides, pesticides, and fertilizers – which she rightly condemns, and many crops cannot be grown without one or the other. Joann is also correct that our commodity-grain-based system of commercial agriculture is vastly problematic and needs to be exchanged for more regenerative and restorative forms of agriculture, that are healthier for both consumers and the environment.
But in the context of small, diversified farms, with proper rotations of crops and animals, plowing is not necessarily the worst thing that can happen. Amish farmer, author, and philosopher David Kline discusses this question at some length in the Introduction to his excellent book, Great Possessions: An Amish Farmer’s Journal, which I also highly recommend. Otherwise, however, Joann is squarely on-target!
So, we segued right out of coronavirus and into race riots. Think I’m kidding? At least one television station broadcast guidelines – I’m not sure which state is represented – that stated no gatherings of more than 12 people, or protests with more than 100. Apparently there are different standards, depending on whether you are gathering for social or political purposes.
There is a lot that I could say about many of the things that have been and are going on right now, but I’m not going to say most of them. One cogent observation, however, is this: “We have reached a point where people are held responsible for things their ancestors did, or that people who look like them have done; but they are not held responsible for things they themselves are doing right now.”
For now, I’m going to leave it at that.
The reality is, I’m tired. I’m physically tired, because I’ve been stressed and I have not been sleeping well. But I am also mentally and emotionally tired by the non-stop battering of… pardon me, but crap, of various sorts, over the past few months. As I commented on Facebook, announcing that I was stepping back:
I think I need to step back from online engagement with the sociopolitical scene for a while. Getting myself all worked up over things over which I can’t change is not good for either my spiritual or my psycho-emotional health! *sigh*
That does not mean that I’ll not be speaking to specific issues if I feel called to do so. And it certainly does not mean I’m disengaging! But it does mean that I think I need to switch the primary field of my engagement from posting to praying.
This is a spiritual issue as much as (if not more than) a sociopolitical or metapolitical one, and as a man of the cloth, prayer is a fitting venue for my activity. And I pray for grace to trust in God, even as I offer Him my own fervent prayers. Lord, in thy mercy, hear my prayer!
All of the above applies here, as well. I haven’t stopped caring. Far from it. Maybe I care too much. I am running on empty, and I need to recharge.
“Fall of Constantinople, (29 May 1453). After ten centuries of wars, defeats, and victories, the Byzantine Empire came to an end when Constantinople fell to the Ottoman Turks in May 1453. The city’s fall sent shock waves throughout Christendom. It is widely quoted as the event that marked the end of the European Middle Ages. Ο Θεός ήλθοσαν έθνη translated as ‘O God, the nations have invaded your inheritance’. Manuel Chrysaphes, the composer of this marvellous historical piece, which has been discovered at the beginning of the first world war, did not find more eloquent words than those of Psalm 78 [Psalm 79] in order to mourn in it the church of Aghia Sophia [Hagia Sophia].”
“The English School of Theology experienced a renaissance of sorts under the ‘Caroline Divines,’ the theologians who delineated the manner in which the Church of England did and did not agree with the Reformation as articulated on the Continent; these Divines number among them Blessed Lancelot Andrewes, Blessed George Herbert, Blessed John Cosin, Blessed Thomas Ken, Blessed William Laud, Blessed Jeremy Taylor, and Richard Hooker. These men were most emphatic on demonstrating their adherence to the Fathers of the Church rather than to their own reading of Scriptures.”
Gerald McDermott – recently retired Chair of Anglican Divinity at Beeson Divinity School, the author or editor of 23 books, and teacher of courses in Anglicanism, history and doctrine, theology of world religions, and Jonathan Edwards – on the much-debated subject of the Anglican via media.
As quoted above, McDermott writes that “One could say that the argument over the Via Media is its own via media, cutting through two camps in the Anglican Communion,” and continues,
“Although there have been various ways of interpreting the term [via media], more recently its interpretation has divided two groups of Anglicans—those who insist on the Reformed character of Anglicanism and those who see Anglicanism as a way of being reformed and catholic but distinct from Rome.
The first group of Anglicans (let’s call them ‘Calvinist Anglicans’) says that the via media runs between Wittenberg and Geneva but finally ends in Geneva. The English Reformation, by its lights, was first inspired by Luther’s doctrine of justification by faith alone and grace alone. Then it turned to Calvin and his Institutes as its best expression of Christian faith purged of papist ceremonial. Cranmer and Jewell turned attention away from Catholic spectacle and back toward the preached Word. The Protestant center of Anglicanism is demonstrated by the Thirty-Nine Articles’ exaltation of biblical authority and rejection of Catholic sacramentalism.
“The other group of Anglicans (‘reformed catholic Anglicans’ might be apt) acknowledges Reformed influence on the early Anglican theologians and continued Reformation influence on Anglican soteriology and authority. For a few examples, Anglicans have always rejected Pelagianism, papism, and Mariolatry. But reformed catholic Anglicans point as well to the embrace of catholic worship—not Roman but patristic, and that of the undivided Church of the first millennium of Christianity—by its earliest reformers and continuing through the Elizabethan and Restoration eras.”
“For these and a hundred other reasons, historians such as the general editor of the Oxford History of Anglicanism have maintained that ‘[d]eveloping within Anglicanism over centuries was a creative but also divisive tension between Protestantism and Catholicism, between the Bible and tradition, between the Christian past and contemporary thought and society.'”
It will probably surprise few regular readers of this blog that The Anglophilic Anglican falls into the second of these two camps: seeing in the Anglican tradition an expression of Christianity which is both Reformed and Catholic, but not Romanist. So, it appears, does McDermott; and he spends the rest of this fairly long but interesting essay in defending that stance – or as he puts it, endeavoring to
“show in this space that the reformed catholic conception of the via media as running between Rome and Geneva more accurately depicts the Anglican story than the Calvinist one. The Reformed tradition has had an undoubted influence upon our faith and worship, but it is only part of the story” –
as well as providing some cautions for those who would behave in a manner too over-zealous, on either side. As he concludes,
“I would suggest that… we should accept our Calvinist Anglican brothers and sisters as good Anglicans whom we can invite to share more of our rich Anglican patrimony. Come not only to hear but also to taste and see.
“We ask in turn that our Calvinist brethren would accept us as genuine Anglicans [as well]. Let us say to one another, Come let us reason together and learn from each other.
An interesting take, from a Roman Catholic perspective, on the relationship between England’s “land of mirth and game,” and the English spirit, and spirituality – particularly as expressed in traditional faith and practice during the centuries of medieval catholicism, but continuing well into the modern era, especially in more rural (and thus, typically, traditional) areas:
“The English have a genius for play. Which other nation of Christendom has at the center of its villages not just a church but a field for sport? Along with the church and pub, the quintessential center of the English village is the cricket green…
“The origins of sport lie in the recreations and pastimes of pre-modern rural people. The agrarian and religious calendar shaped popular recreation as it did nearly every other aspect of English culture. From the land full of mirth and game, originated the primordial forms of many of the sports the world enjoys today.
“During the Middle Ages, the Church’s feast days were firmly embedded in England’s seasons of agricultural labor. Plough Monday, spring-time celebrations, harvest feasts, and autumn fairs were vital moments within the rhythm of organic English society. Robert Malcolmson notes how feast days were the occasion for festive leisure and for archaic forms of contemporary sports.
“Most of the saints’ days fostered in medieval England were tragically suppressed during the English Reformation, but many of the associated customs survived. Parish feasts (known as wakes) continued into the eighteenth and nineteenth centuries while the principal holidays—Christmas, Shrovetide, Easter, May Day, and Whitsuntide—continued to be observed despite the best efforts of the essentially urban puritan movement.”