Saturday, March 02, 2019

A Church Impotent




Sorry atheists, another religious post.

This is St Paul thundering at the early Christians telling them to get their act together.


Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints?  Or know ye not that the saints shall judge the world? and if the world is judged by you, are ye unworthy to judge the smallest matters?  Know ye not that we shall judge angels? how much more, things that pertain to this life?  If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church?  I say this to move you to shame. What, cannot there be found among you one wise man who shall be able to decide between his brethren,  but brother goeth to law with brother, and that before unbelievers? [ED] Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded?  Nay, but ye yourselves do wrong, and defraud, and that your brethren.

1 Corinthians 6:1-8

I put up this post a few days ago quoting St Thomas on the relationship of Justice to Mercy with the implication that a lot of the Church's problems in dealing with sin in its ranks was due to the progressive theological emphasis on mercy at the expense of justice. This theological shift, largely under the watch of conservative Popes, reached it's definitive expression in the Church's recent change in the Catechism, effectively outlawing the death penalty. The other aspect to this theological shift has been a diminshing sense of the social dimension of sin. A theology which which emphaises mercy to the criminal at the expense of justice to the victim is going to be one that ends up being soft on crime.

Understanding the institutionalised failure of the Catholic Church to combat sexual abuse is much easier when you look at the situation through this perspective. When crimes were reported to Church authorities their primary aim was the rehabilitation of the criminal and not the restitution due to the victim. The problem with this theological approach is that it paralyses the administration of justice.  The Church becomes effectively incapable of punishing crime in its ranks. While there is no doubt a large element of sin present the core of the Catholic Church's  problems is not malice, it's theology.

I'm bringing up this subject again because Massimo Faggioli recently penned a good article in the local news following the conviction of Cardinal Pell for sex abuse*, showing just how bad things have gotten. Massimo is what many Americans would call a liberal, but he's an honest one, and while I disagree with him on a lot of issues I can't really find much to fault in this piece. I thought this was pertinent:

And both Church and State are repositioning themselves in response to this crisis. With the pontificate of Francis, there is no question that the institutional Catholic Church no longer fights against secular justice or shields alleged criminals from prosecution by the civil authorities. The Church actually welcomes secular justice, knowing now that without the intervention of public prosecutors many cases of sexual abuse in the Church would have never been addressed, investigated and punished.[ED] The Catholic Church is now totally on the defensive [ED] ― locally and globally; in Australia and in the Vatican; in the courtroom and in the court of public opinion. And it is on the defensive because of an uncovered history of the indefensible practices of covering up abusers, re-victimising victims, vilifying the media investigating the cases and shielding top clerics from justice ― sometimes by shipping them to the Vatican (beginning with the Archbishop of Boston, Cardinal Bernard Law, in 2004).

The point worth emphasising here is that the Catholic Church is now structurally, even if not explicitly, reliant on the verdicts of the secular courts to make determinations about the firing (and the hiring) of its cardinals and bishops[ED] This is why any talk of "zero tolerance" for abusers in the Church ― in the Church's ministries as well as among the Catholic clergy as ordained members ― becomes meaningless if it does not consider who determines if a member of the Church is a sexual abuser. The fact is that the fight against sexual abuse in the Church is, to a large extent, only as good as the rule of law in a given country or state.[ED]

Right.

Read that carefully and realise we've reached the situation deplored by St Paul. We need pagan courts to police the ranks.  We can't do it ourselves. Francis has had to call in the cops because the clergy institution has been unable to administer justice.

WTF?

Now, also notice that the all the lurid stuff which transfixes the minds of the shallow is a secondary phenomenon to the primary evil, which has been the mutilation of justice, all under the high principle of Mercy. Also note, that it was a doctrine emphasised especially during the pontificate of JPII, so you can't stick this on Francis.

Chesterton understood what was going on. In Orthodoxy he wrote:
The modern world is not evil; in some ways the modern world is far too good. It is full of wild and wasted virtues. When a religious scheme is shattered (as Christianity was shattered at the Reformation), it is not merely the vices that are let loose. The vices are, indeed, let loose, and they wander and do damage. But the virtues are let loose also; and the virtues wander more wildly, and the virtues do more terrible damage. The modern world is full of the old Christian virtues gone mad. The virtues have gone mad because they have been isolated from each other and are wandering alone. Thus some scientists care for truth; and their truth is pitiless. Thus some humanitarians only care for pity; and their pity (I am sorry to say) is often untruthful. 

and:
This was the big fact about Christian ethics; the discovery of the new balance. Paganism had been like a pillar of marble, upright because proportioned with symmetry. Christianity was like a huge and ragged and romantic rock, which, though it sways on its pedestal at a touch, yet, because its exaggerated excrescences exactly balance each other, is enthroned there for a thousand years........ .......Patriotism is a perfect example of this deliberate balancing of one emphasis against another emphasis. The instinct of the Pagan empire would have said, "You shall all be Roman citizens, and grow alike; let the German grow less slow and reverent; the Frenchmen less experimental and swift." But the instinct of Christian Europe says, "Let the German remain slow and reverent, that the Frenchman may the more safely be swift and experimental. We will make an equipoise out of these excesses. The absurdity called Germany shall correct the insanity called France."
Last and most important, it is exactly this which explains what is so inexplicable to all the modern critics of the history of Christianity. I mean the monstrous wars about small points of theology, the earthquakes of emotion about a gesture or a word. It was only a matter of an inch; but an inch is everything when you are balancing. The Church could not afford to swerve a hair's breadth on some things if she was to continue her great and daring experiment of the irregular equilibrium. Once let one idea become less powerful and some other idea would become too powerful.[ED] ....... Of these theological equalisations I have to speak afterwards. Here it is enough to notice that if some small mistake were made in doctrine, huge blunders might be made in human happiness. A sentence phrased wrong about the nature of symbolism would have broken all the best statues in Europe. A slip in the definitions might stop all the dances; might wither all the Christmas trees or break all the Easter eggs. Doctrines had to be defined within strict limits, even in order that man might enjoy general human liberties. The Church had to be careful, if only that the world might be careless.

The Church has been careless and has become unbalanced. There is no doubt that the sexual abuse crisis has resulted in a crisis of faith among many. But here's the question, given a choice, is it better for God to let people lose the faith and become pagans that punish child abuse, or "faithful Christians" that are incapable of dealing with it because of "principled" forgiveness. Better the Samaritan than the Pharisee.

 What would a loving God do in such a circumstance?

For the Christian, any understanding of the secularisation process has to involve some element of Divine agency. From the Christian perspective God is not passive but active in human affairs. It may not be that the Church is dying because of modernism, it may be because there is something wrong with it, and God is mighty displeased. Modernism is a merely a correlate.


*BTW, George Pell is innocent. It was a stitch up.

Wednesday, February 27, 2019

Some thoughts on Secularisation



Atheist warning, this is a religious post.

One of the things that has been occupying my mind for quite a while now is the process of  Western secularisation.  Despite what the fedora-wearers say, we've gone from a culture that was highly religious to a culture where religion doesn't really matter at all. I have read a few books on the secularisation  process and there have been good insights in some, I haven't really read a book which has provided a convincing theory. I think it is a truism that  there are many factors which have  contributed to the secularisation,  there is perhaps another dimension to this problem that is missed when tackled by mainstream sociological analysis.

This traditional approach tends to see secularisation as a emergent phenomenon bought about by the application of science and reason to traditional society.  Implicit in the view is the notion that science and reason are religous solvents and are  incompatible with it.  This is the traditional Positivistic view and despite their best intentions, knucklehead Trads play into this frame, keeping it alive, every time they rally against "da Enlightenment", seeing it as toxic to Christianity.

St Thomas would not be amused.

The approach I intend to take is theological one, and where I want to start with is a little bit of scripture;

Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.”  He said to them, “But who do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God.”  And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven[ED].
Matthew:16:13-20
and
No one can come to Me unless the Father who sent Me draws him [ED}, and I will raise him up at the last day.

John 6:44

Now, what's interesting in both of these passages Christ explicitly alludes to the notion that belief in Him--as God's son-- is contingent on some kind of operation by the Father upon the believer.  I don't want to get into the mechanics of what this operation is, the point is that belief in God is not a simple intellectual operation of the believer alone, rather something else must be added to the human person in order for there to be sincere belief. As I've said before, faith is a perceptive noetic sense and and it is only after God has passed onto the individual some kind of potency that the individual is able to "see" and "hear" the truth of the Christian claim.

Now, while it may be possible for some kind of ersatz like "faith" to be produced through social engineering or philosophical argument it is impossible for true faith to arise in this matter.  Factual instruction and logical presentation of the data is not enough. The important point to recognise is that faith is contingent upon divine agency.

But if this is indeed the case then the implications of this line of thought raises some rather disturbing questions, especially with regard to the relentless march of secularisation.

Traditional Christian understanding of the phenomenon tends to see the main culprit of secularisation being liberalism. But, maybe we've got it all wrong, maybe liberalism is not the problem, because if faith is contingent upon the agency of God, then is the phenomenon of secularisation due to a lack of divine agency. Is God holding back?

Now if that's the case, then for us who are Christians, we've got a serious problem, since any type of "managerial" solution is not going to work unless God is on board, no matter what we do.

You see, if God by his own free choice, chooses to infuse the virtue of faith into an individual, it really doesn't matter what kind of environment the person is in, they will see the truth of the Christian faith and have the capacity to believe. We actually see this stuff happen all the time.  Conversion stories are replete with individuals who were unbelievers living in Christian hostile environments who suddenly saw the light. St Paul's conversion is a case in point: from hostile persecutor to christian missionary, in a flash: He turned on a dime.

On the other hand, we all know of individuals who are absolutely stone cold on the faith yet were raised in solidly Christian environments. And disbelief is not necessarily a consequence of living a life of debauchery and sin, there are many who live quietly virtuous lives but are simply unable to convince themselves of the truth of Christian propositions.  Nor is disbelief always due hostility towards the faith. There are other individuals out there who are very sympathetic to Christianity who want to believe but simply can't. Whatever His reason, God has chosen not to give these people the gift of faith.

The disturbing line of thought here is that secularisation is, at least,  partially due to God holding back.

Like most Christians, as a result of my upbringing, I always had this conception of God as "always being there" for those who wanted to believe. That faith was somehow just a matter of chosing to believe and that God would take care of the rest. But that line of thought does imply a certain lack of agency by God. It also tends to contradict scripture which implies that it's God that does the picking and choosing of who gets to believe and not man.  I don't think I'm being heretical here in asserting that faith is a gift from God and not a right of Man.

But if this is the case, then why is God holding back?

Since I don't have a direct line to God and He doesn't consult me on these thing my thoughts on this matter are speculative, but at the moment my thinking is anlong two lines.

The first line is more "Traditional" in nature, in that God is holding back because we are so wicked and has abandoned us to our ways. Scripture clearly indicates that faith is a "two way street", in that the believer has not only to be guided by this noetic sense of faith but also has the responsibility to nurture it, as neglect will result in its loss.  For example, if you know that fornication is wrong but continue to fornicate, with time the sense of its wrongness will be lost.  The idea here is that sin progressively destroys faith.

If this is indeed the case then we're screwed. By traditional standards we're a modern Sodom with vice and sin being ascendant. Passing some critical point a while ago, we've entered a positive feedback cycle which we cannot escape. The only way to break this cycle is by some deliberate act of God and that's something we cannot assume will happen.  God's justice demands that we be damned for our sins and  and we cannot presume on His mercy. As the priest told Whittaker Chambers, who's to say that the West deserves to be saved.

The second line of thought which is increasingly occupying my mind is the notion that God is holding back because--as a loving God-- he is "protecting" the people from a distorted faith. While  he while he may not like a "Godless society" he much prefers it to one based on a "distorted" Christianity. Better let the people lapse into a healthy Paganism or Utilitarianism than Methodism, or a Catholicism that seems unable to deal with the simple issue of sexual abuse.  What I'm trying to say is perhaps a kumbayah/integralist Catholicism is more offensive to God than a honest atheism, hence--for their own good-- he keeps people atheist.

I know that this may shock some people since it implies that a lot of the secularisation that has occurred in the 20th Century may have a degree of divine input into it, but theologically, I imagine from God's perspective, that a perversion of the faith would seem to be worse than atheism, since the perversion masquerades as a truth. If this latter thought is indeed the case, then Christianity does not make a comeback until it gets reformed to God's pleasure. It's only at that point that the faith "tap" gets switched on and society becomes desecularised.

And by reform, I don't mean code for reform according to my i.e. Slumlord's pleasure. What I mean is deep examination of where it all went wrong, and correcting the mistakes. My own analysis of the problem points me in many directions, some of which I've written about in previous posts. Now, I could be wrong about some of them but the important point here is that what is attempted by the Christian community is a movement towards what God wants with a recognition that there has been error.

Now, there may be other reasons as to why God is holding back the faith, but the important point that I wish to bring across here is that any understanding of the secularisation process can't simply be done from a secular frame without any acknowledgement of an element of divine agency. I think one of the reasons why we've been so bad at fighting the secularisation process is because we act and think like secularists instead of Christians.



Friday, February 01, 2019

The Preferential Option for the Criminal

As mentioned previously on this blog, there is going to be no restoration of the West until a re-evangelisation of the people occurs.  For a variety of reasons, I don't feel that the Protestant churches have the ability to execute this function, which leaves the Catholic Church as the only institution capable of doing so. If the Catholic Church fails, it's all over. Fortunately we have the word of Christ, so we're going to win.

However, as things stand, the Catholic Church is in a lot of trouble and is fighting for its survival. Therefore before any re-evangelisation can occur it needs to get its own house in order and therefore its problems, and the battles to fix them, are of vital concern to anyone with an interest in a Western restoration.

From my perspective the Church has several deep theological and structural faults which have seriously hampered its ability to tackle Modernism. The sexual abuse saga in many ways illustrates some of the problems affecting the Church and I think it's worthwhile looking into them in order to diagnose, and then work out correctives to these institutional pathologies. And as an aside, I think that Francis is correct in that a simple "judicial" approach to this affair is wrong, and that a deeper analysis of the problem is required.

As I see it, the institutional failure in response to this crisis has several dimension which include.
1) Clericalism, which in this instance is the presumption of priestly impeccability by virtue of holding the office.
2) The avoidance of scandal. Which in this instance meaning the preservation of reputation at the expense of truth.

3)The influence of materialistic psychology which viewed moral fault as an "organic disease" which absolved the the guilt of perpetrator by removing responsibility because "he was sick".

4) Theological developments in the 20th Century which elevated the role of Mercy at the expense of Justice. i.e. the victim doesn't matter.
I actually think that this last one (4) is probably the biggest issue. Issues like homosexuality and greed are actually peripheral, as they they determine the types of crimes committed not the institutional response to them. What reports into the corruption of the Church have shown is that it was equally inept at punishing or reporting crimes no matter what their nature. Hetero's, homo's and thieves were all given free passes.

I suppose a good illustration of what I'm getting at is by looking at latest amendment to the Catechism of the Catholic Church on the subject of the Death Penalty.
The death penalty

2267. Recourse to the death penalty on the part of legitimate authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good.

Today, however, there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes. In addition, a new understanding has emerged of the significance of penal sanctions imposed by the state. Lastly, more effective systems of detention have been developed, which ensure the due protection of citizens but, at the same time, do not definitively deprive the guilty of the possibility of redemption.

Consequently, the Church teaches, in the light of the Gospel, that “the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person”, and she works with determination for its abolition worldwide.

Astute readers will notice that the whole focus on the entry is primarily on the criminal and their redemption, secondarily on the protection of society, with there being no mention at all of the justice owed to the victim: The victim doesn't matter.

The recurring theme in the sexual abuse saga, across all continents, is the fact that the complaints of the victims were dismissed, suppressed or not openly acknowledged, and that priests were given multiple opportunities for redemption at the expense of their victims. Given the consistency of this response across various times and cultures it points towards an institutional feature and not a local anomaly.  It was standard operating procedure to have a presumption in favour of the priest at the expense of the victim.

I don't think that it was explicit malice that drove this presumption, rather theological developments in the 20th Century have led the Church to develop an implicit doctrine which results in a real world "preferential option for the criminal"..... at the expense of the victim. It may not be formally stated as such but it's what happens in reality. Being merciful to the wicked means being unjust to their victims. It's this institutional and cultural imperative--despite the well meaning natures of many who had to investigate sexual crimes within the Church--that led to the total organisational failure with regard to the protection of minors. It's a systemic problem with its roots in modern theology with its strong emphasis on the personal aspect of the faith at the expense of its communitarian " Church" dimension.

What the old guys understood and what the new guys have forgotten is that the thing about Mercy and Justice is that they are in opposition, and a theology which focuses exclusively on Mercy is one that is going to downplay Justice. They knew that the good ordering of society was just as necessary as the redemption of the criminal  and that's why they came down hard on the criminals in the past, sometimes too hard. They knew, as magistrates and judges, that they had a duty primarily to the victim and to the criminal to see that justice was done, otherwise they would be answerable to God. Letting the criminal off the hook was just not going to cut it.

Paradoxically, this new theology of mercy is just as likely to result in injustice to the criminal as well. If the primary metrics have now become redemption of the criminal and protection of society who determines when this has been achieved, how do long to prison sentences last? You don't have to be that bright to see the horrific potential for abuse in real world settings.

My own understanding of Christianity leads me to the conclusion that God is merciful, in fact He wants to be merciful: He's not a hanging judge. But the existence of Hell leads to the implicit conclusion that this faculty of mercy is at His discretion and is not always exercised. There are also good reasons to believe that his mercy may at times be conditional and that he is primarily just. This new theology seems hard to square up with scripture and tradition and goes a long way to explaining the mess in the Church and the reforms needed. This isn't just about homo's and sexuality as the Trads would like you to think, the problem is far deeper.

BTW, this isn't a swipe at Francis. From my perspective he's a mixed bag as a pope but he does seem to have grasped, in a way that his predecessor's haven't, that this is a far deeper problem than first appears.  He seems to have a good grasp of the structural reforms needed while being blind to the theological ones.  Fortunately, he seems to have the capacity to change his mind, whether he does so is a different matter altogether.

Thursday, January 31, 2019

Two Quotes


Justice without mercy is cruelty, but mercy without justice is the mother of dissolution.

St. Thomas Aquinas
The clerical sex abuse scandal was made possible because of a prevailing mentality, especially in the 1970s and 80s, that notions of crime and justice had no place in the post-Vatican II Church.* The crimes of clerical abuse were labelled as “struggles with chastity” and “mental issues” and there was an entire cottage industry of therapy centres and clinics which would helpfully label the abusers as victims of their own traumas, often blaming it on the wicked institution of clerical celibacy, and then “rehabilitate” abusive priests and send them back, certified as ready for ministry. This approach, which was consciously identified as a “merciful” way of handling matters, caused a chilling illustration of what a mockery of itself mercy can become when it is uncoupled from justice.




ED: The author deludes himself in thinking that this wasn't a problem prior to Vatican Two. 

Thursday, January 24, 2019

It can't happen here.....It already has


“He did not know how long she had been looking at him, but perhaps for as much as five minutes, and it was possible that his features had not been perfectly under control. It was terribly dangerous to let your thoughts wander when you were in any public place or within range of a telescreen. The smallest thing could give you away. A nervous tic, an unconscious look of anxiety, a habit of muttering to yourself—anything that carried with it the suggestion of abnormality, of having something to hide. In any case, to wear an improper expression on your face.....was itself a punishable offence. There was even a word for it in Newspeak: facecrime, it was called.”

George Orwell, 1984



Wednesday, November 28, 2018

The Victorian State Election

Apropos my last post, recent events in my home state, Victoria, Australia, illustrate just how important principles are when it comes to determining what constitutes the "Right".

Australian politics, much like U.S. politics is divided into two main camps. The Australian Labor party, on one side, represents the Left in Australian politics which has become progressively more radicalized. The Right, confusingly, for U.S. readers is represented by the Liberal Party of Australia.
The Liberal party of Australia was formed by Robert Menzies from a coalition of various different "right" parties in the 1940's,  but the values it represented were those of a conservative Christian Protestant Australia.  It wasn't an expressively religious party but it's values were derived from the "habits" of traditional Protestant Christianity even when the faith wasn't there.

Australia's glorious age, from 1950-1973 were in large part due to the near continual governance of the party.  A large part of the party's success could be attributed to the fact that the Australian Labor Party was effectively neutralised by an ideological split bought about by the Cold War in the 1950's  being effectively divided between the socialists and the the DLP, which was  and explicitly Christian Catholic interpretation of the labour movement. It's formation is one of few instances where communists have been beaten at their own game, and it was engineered by Bob Santamaria, one of the unsung heroes of the cold war.  The DLP did a lot to moderate some of the harder economic rationalist ideas of the Liberal party thus ensuring its electoral success.

The rapid secularisation that occurred during the 1960's result in the modernisation of the liberal party and the loss of voter base for the DLP.  So that by the early 1970's the Liberals had secularised and become progressive and the DLP died as a political force.

Robert Menzies, disgusted at what his party had become voted against it for the DLP on two occasions, bemoaning to Bob Santamaria that the DLP was the party he wished the Liberals to have become.

From my perspective, the Liberal party transformed itself into the worst of all things. Strictly economically rational while socially progressive, the party of Ayn Rand in many ways,  and for many years drifted in the wilderness, only really gaining a foothold with the pseudo-traditionalism of the Howard years. Since his election loss the party has been drifting left.

State elections were held over the previous weekend and the Liberal party was routed, despite running against a candidate who appears to corrupt and who is spending away all the seed corn.  The magnitude of the setback shocked the local Liberals and seems to have frightened the federal Liberals as well. It also seems to have started off a vicious civil war within the Liberal Party of what the party actually stands for.  On one hand, there are the small-l-Liberals, who much like the Rockefeller Republicans are progressive in everything but economic policy. Then there are the large-l-Liberals, who increasingly rejecting the globohomo agenda and are increasingly asserting their Christian underpinnings.

In the post election analysis, many of the lefty media and the small-l-Liberals blamed the election loss on the fact that the party had not moved sufficiently to the Left. Despite the party really being indistinguishable on many issues from the Labor party. This of course has raised the question of what does it mean to be an Australian Liberal. No one really has the answer.

This is why principles matter.

I don't like purity tests as much as the other guy but you've got to think of them as akin to a mooring posts or as cardinal points on a compass, something that stops you slowly sliding away from your original ideals. It also stops infiltrators from from undermining your ranks from within as has so devastatingly been demonstrated in Victoria.

I welcome this fight, it has to happen. Nothing can be fixed till it happens. Whatever else may be I think its fair to say the right side of Australian politics as it currently stands is dead.

Sunday, November 18, 2018

Whittaker Chambers: The Enemy Within


August 5, 1954

Dear Bill:

 I no longer believe that political solutions are possible for us. I am baffled by the way people still speak of the West as if it were at least a cultural unity against Communism though it is divided not only by a political, but by an invisible cleavage. On one side are the voiceless masses with their own subdivisions and fractures. On the other side is the enlightened, articulate elite which, to one degree or other, has rejected the religious roots of the civilization—the roots with-out which it is no longer Western civilization, but a new order of beliefs, attitudes and mandates. [ED]

In short, this is the order of which Communism is one logical expression, originating not in Russia, but in the culture capitals of the West, reaching Russia by clandestine delivery via the old underground centers in Cracow, Vienna, Berne, Zurich, and Geneva. It is a Western body of belief that now threatens the West from Russia. As a body of Western beliefs, secular and rationalistic, the intelligentsia of the West share it, and are therefore always committed to a secret emotional complicity with Communism of which they dislike, not the Communism, but only what, by the chances of history, Russia has specifically added to it—slave-labor camps, purges, MVD et al. And that, not because the Western intellectuals find them unjustifiable, but because they are afraid of being caught in them. If they could have Communism without the brutalities of ruling that the Russian experience bred, they have only marginal objections. Why should they object? What else is socialism but Communism with the claws retracted? And there is positivism. 'What is more, every garage mechanic in the West, insofar as he believes in nuts and bolts, but asks: "The Holy Ghost, what's that?" shares the substance of those same beliefs. Of course, the mechanic does not know, when he asks: "The Holy Ghost, what's that?" that he is simply echoing Stalin at Teheran: "The Pope—how many divisions has the Pope?" [ED]
That is the real confrontation of forces. The enemy—he is ourselves. That is why it is idle to talk about preventing the wreck of Western civilization. It is already a wreck from within. That is why we can hope to do little more now than snatch a fingernail of a saint from the rack or a handful of ashes from the faggots, and bury them secretly in a flowerpot against the day, ages hence, when a few men begin again to dare to believe that there was once something else, that some-thing else is thinkable, and need some evidence of what it was, and the fortifying knowledge that there were those who, at the great nightfall, took loving thought to preserve the tokens of hope and truth.


Sincerely, Whittaker

Look at the date. People tend to think of the 1950's as the Halcyon years of the West yet Whittaker Chambers saw that West was on its death spiral even then. The suddenness of the cultural revolution of the Sixties was due to the fact that the Western cultural institutions were by that stage hollow shells and one only had to push on them a bit for them to fall over.

Also note the fact that Chambers equates the West with a belief in God. Anyone selling you a "West" without God is selling you a false bill of goods.