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Series on the Catechetical Lectures of St. Cyril of Jerusalem
Every now and then I will do a series about a theological topic or work. One of those series was on the Catechetical Lectures of St. Cyril of Jerusalem. It turned into an interesting exploration of Patristic doctrine and practice as opposed to what we have today in all parts of Christianity. Following are the topics and links to them:
- Is It Proper to Refer to Christians as Enlightened?
- Catechises and Baptismal Regeneration
- Catechises, the Preparation for Baptism and Discipleship
- Confirmation or Chrismation?
- Touch not God’s Anointed
- The Difference Between Image and Likeness in Genesis
- Every King is Proclaimed by Soldiers
- Is God’s Omnipotence Dependent Upon the Existence of His Creation?
- The Holy Spirit and Miracles, Then and Now
- The End Times Without Revelation
- Mystagogy, Sacramental Theology and the Poker Playing Dog
- Some Closing Thoughts on Cyril of Jerusalem’s Catechetical Lectures
Although not a formal part of the series, the article The Gift of Faith: Cyril of Jerusalem relates to the same work.
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What Anglicans Should Call Their Gatherings
One thing I have discovered in being both a follower and a participant of the church world is that there are many meetings. This isn’t to say that the church world has a corner on meetings (yes, I’m aware of Hebrews 10:25) but I’m specifically thinking on those gatherings beyond the parish setting. I’m coming to realise that a) there are many ways to name such meetings and b) most of them really don’t work for the Anglican/Episcopal world. So let’s get started.
In this country the Episcopal Church has its General Convention. We have our nifty system of numbering this too, thus the last one in 2012 was “GC 77” (the seventy-seventh time this event has taken place). The last one sorely tested the ability of the orthodox to observe Our Lord’s injunction to Peter:
Then Peter came up, and said to Jesus: “Master, how often am I to forgive my Brother when he wrongs me? As many as seven times?” But Jesus answered: “Not seven times, but ‘seventy times seven.’ (Matthew 18:21-22)
A more fundamental problem with the term “convention” is that it comes from the Latin “to come together”. The blunt truth is that Anglicans haven’t come together on much of anything in a long time; attempting to paper this over with the designation “convention” hasn’t helped.
One serious question is whether the Episcopalians need to even hold such a gathering, what with the Presiding Bishop’s autocratic method. Why bother to call for a vote when you have the show in your back pocket, especially since you’ve inhibited, deposed and excommunicated your opposition? (My late father-in-law, badly wounded at Normandy, referred to the last as “dismembered”, and that’s pretty much what she’s done).
Thinking about the Presiding Bishop and the egg she recently laid in the West Indies about the evils of Paul casting out demons leads to an alternative: the pandemonium. We normally don’t consider this a meeting, but the word means “all the demons” or the general assembly of Satan’s minions. (Fans of Gounoud’s Faust will recognise this). The original pandemonium took place on or around 1 May, but the trade union she recently broke at 815 might have a different opinion of the date. (That leads to another question: are demons organised? When things go well, could it be because they’re taking an industrial action?)
Across the pond we have the Synod, that venerable body of the Church of England now under attack by another gathering, namely Parliament. (I tried to warn you…) For some reason, “synod” has always struck me as an odd term for gatherings of anyone outside of the Orthodox. (Yes, I’m aware of the Synod of Dort/Dork, but…) More seriously, however, the word “synod” has the same root as the word Sanhedrin (yes, that venerable Jewish word has Greek origins) so I’m not sure whether we want our gatherings to be seen in that light or not.
Bringing the Brits into the discussion brings back memories of the time when Rowan Williams was Archbishop of Canterbury, and of his introduction of the “indaba” at Lambeth 2008. Probably no attempt at designating Anglican gatherings has fallen flatter. It represents Williams’ attempt to bring in an African concept to a Western spirituality, but had one major snag: most of the Africans in the Anglican Communion didn’t send representation because of decidedly “Western” concepts of doctrinal and moral orthodoxy, which the Africans had a better grasp of than Williams.
On a more personal note, the idea of the Africans preferring meetings as “indaba” strikes me as odd. As I’ve said before, most of the Civil Engineering faculty where I teach is African, and our Kenyan department head isn’t much about having meetings of any kind. Yes, Africans hold a very high value on being a team player, but our leader is aware of the fact that the state isn’t paying us to meet but to teach and do research.
It was in that backdrop that we were called to a rare faculty meeting last year. It was during a time when our institution was being harassed by a rash of bomb threats, which continued until the Feds were called in and the threat of punishment had teeth. We had just started our meeting when the fire alarm went off. We began to rouse ourselves when we saw real smoke in the hallway, which added a lilt to our steps. (It turned out to be a toilet paper fire set in the stairwell).
But our department head, having thought it important enough to have the meeting, wasn’t going to have such an interruption end it. So we, with our administrative assistant taking minutes, reconvened in the parking lot, where we completed our business around the trunk of our superior’s car.
That commitment to action would transform much of what we do in the church world, and not just with meetings. The current occupant of the See of Canterbury would do well to emulate that and to do so in an effective Christian way, otherwise a car park will be more than enough for the next Lambeth gathering.
The proliferation of Anglican bodies has produced a similar proliferation of meeting designations. PEAR had a “sacred assembly” which strikes an Old Testament note of repentance (and we all know that someone needs to repent in this fiasco). We’ve also had the usual conferences, summits, and the like. But none of these has a distinctively Anglican flavour.
However, there is one term, IMHO, that captures the Anglican way (at least as it’s been practised up until now): the symposium.
The word “symposium” means to drink together. I wasn’t aware of this until I attended, of all things, a seminar on hydraulic systems (like you see in cranes, excavators and the brake system in your car). The presenter, a leading expert in the field, explained the meaning of the word and illustrated it by imitating Archimedes, three sheets to the wind and staggering, raising his cup and proclaiming, “Give me a place to stand on, and I will move the Earth!” (Hydraulic systems often use a fulcrum principle to do their work, the topic wasn’t incidental).
Especially in North America, Episcopal churches have long been known for their penchant for the hard stuff. Particularly in the South, one of the Episcopal Church’s appeals was that it was not only the Church Where You Could Drink, but the Church Where You Should Drink, as opposed to the Churches Where You Couldn’t Drink. (My analysis of this situation, albeit controversial, is here). I have no doubt that this helped people to convert, but has anyone given any thought to the quality of the converts on this basis?
Once in, no one was under any illusions about the situation. My second year Latin teacher, a fine Episcopal minister named Raymond O’Brien, was the first to tell me what I already know: that when four Wiskeypalians get together, you always have a fifth. Not even the Knights of Columbus can rival the spiritual sons and daughters of Albion in this regard.
So Episcopalians and Anglicans can call their gatherings symposiums and be confident that there’s at least one thing they can agree on. But be careful: as my old Russian representative told me a long time ago, in Russia there is a saying: “Without vodka, there is no agreement”. He paused for a second and then added, “And that’s why there are some really stupid agreements”.
Which may, in fact, explain why some of the stuff in the Anglican Communion is enough to drive anyone to drink.
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Les Reflets: Villanelle/Pour emmanuel, and Et Ils Suivirent Jésus
Les Reflets was one of the premier Christian folk groups out there during the Jesus Music era, period, as they demonstrated in De l’abondance du coeur, la bouche parle. Here are a couple of more albums (?).

Villanelle/Pour emmanuel (J 410 502)

Not really an album, but they “speed things up” by issuing a 45 rpm single release. The songs:
- Villanelle
- Pour emmanuel
Et Ils Suivirent Jésus (Jef 7ye part 69400314) 196?

The songs:
- L’homme de nazareth
- Le temps etait court
- Avis de recherche
- Hermon 70
More Music
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Dealing With What We Can: What the I-5 Collapse Reminds Us Of
We’ve had another bridge collapse, this time on the I-5 in Washington State. So we can, for the moment, get away from debating natural disasters and discuss something we just might be able to do something about: fix our deteriorating transportation infrastructure.
I’ll repeat what I said about this six years ago, after the I-35 bridge collapse in Minnesota:
The American Society of Civil Engineers routinely puts out its Infrastructure Report Card on the state of the “physical plant” that allows this country to physically function. The grade is inevitably low. Since so much depends on the state of the infrastructure, and considering the fact that virtually everyone comes in contact with it on a daily basis, the serious question is, “why has this been permitted?” In the case of roads, the U.S. has not made a broad-based, major investment in the system since the completion of the Interstate system.
There are two interrelated reasons for this.
The first is that most of the budget of state and federal governments is committed to entitlements of one kind or another, i.e., direct payments or transfer of wealth. This leaves little for what is referred to as “discretionary” spending, and transportation generally falls into that category. Events such as this cast aspersions on the concept of transportation spending as discretionary, but that’s the way it’s done.
The second is that transportation, like education, is an investment in the future. And it’s easier for people to send resources into the future if they’re sending children there. But, with a declining birthrate, people are less likely to want to commit resources–to say nothing of the NIMBY reaction–to something they have no personal interest in. It’s no accident that the development of the Interstate system corresponded with the Baby Boom, and its completion with the end of that boom. Now it’s simply easier to transfer money for immediate use (entitlements) than to go through the long term pain of infrastructure development.
But the general productivity of our economic system depends upon its transportation system. This is one place where public works can actually have a private return on the investment. If the U.S. wants to remain the pre-eminent country on the planet, it can’t just rely on dollar hegemony to get the job done. A crumbling transportation infrastructure will in the long run become a drag on the nation’s ability to compete, which in turn will affect the quality of life that Americans are obsessed with.
The big difference between then and now is that Americans have become more resigned to a lower economic state. The birth rate has also dropped since that time.
All of the whining we have these days about “acts of God” such as tornadoes and other natural disasters must be considered in the context of a people who don’t care enough to invest and prevent disasters that they actually could minimise.
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Jumping the Gun with Rachel Held Evans
Her rage against “abusive theology” is palpable:
I can abide differences when it comes to theology related to gender, the atonement, biblical interpretation, science, evolution, predestination and free will. Let’s debate those issues vigorously, but with grace and truth and love. But I cannot abide this theology that turns God into an abuser. I cannot abide this theology that makes God out to be a monster whose destruction is done in the name of “love.”
Stand Firm has come back at this in their own way. But I think there’s an easier way to deal with this.
Piper’s citation of Job 1:19 is entirely proper. People in Oklahoma, like their counterparts at the beginning of Job, were just going about the going about when disaster struck. And Evans is partly correct to say that “…the story of Job stands as an ancient indictment on those who would respond to tragedy by blaming the victim”. My guess is that Piper is aware of that, which is why he used the verse he did and not another. But that didn’t stop Evans from “jumping the gun” and using one tweet as a platform off of which to dive into a pool of rage.
The truth is that both Evans and her Evangelical opponents are working from one shared assumption: that we have a performance-based God whose purpose is to either a) fulfil our every wish or b) punish us for every fault. Both implicitly assume that people are the measure, and neither really represents reality. They represent responses to Evangelical Christianity’s current “selling point”, i.e., that if you get on God’s side you’ll have a life of bliss. One emphasises the downside of not being on his side (and I’ll admit that too many Evangelicals are big on that) and the other attempts to apply post-modern “I deserve the best” mentality to a universe where such an assumption has no basis.
Such dialectics are, for me, a reminder of how blessed I was that my chief intellectual formation as a Christian was as a Roman Catholic and not a Protestant, let alone an Evangelical. It has saved me a great deal of grief and probably apostacy. So let me lay out what I think is the reality we have.
For all of its wonder, this world and universe is fallen and not God’s ideal for us. That ideal will be found in eternity with him. Before that happens we’ll have problems. Sometimes these problems are big, sometimes these problems are small. Sometimes these problems are the result of being in the path of unintended disaster, some are really of our own making. (The global warming fanatics, for their part, can point to Oklahoma as a high-carbon consuming place because of its low-density settlement, large vehicles and ubiquitous air-conditioning, so there, you can make a liberal case against Evans). But in either case the key is to secure our eternity so that we can deal with the problems that come our way in this life.
But ultimately that redemption, like everything else we get from God, is undeserved. We don’t have the intrinsic worth to expect otherwise; God’s act of redemption was an act of undeserved love. Coming from a congenial region, Evans may think this is harsh. But as I’ve said before (and there are exceptions to this) growing up in a place like South Florida convinced me that, if there is a “default” in eternity, it isn’t heaven.
To think otherwise is, IMHO, to take on an entitlement mentality about God, which for many of us extends to the people and institutions around us. Personally I can’t stomach that; entitlement mentalities not only go against my grain as a Christian, but they also really rub me the wrong way from my secular upbringing (and, yes, Rachel Held Evans, some of us really do have a secular background). I would say that my walk with God has softened my attitude towards the world around me, which would otherwise be misanthropic and condescending (and I struggle with both).
The hard truth of the matter is that the blessings we have are undeserved and the adversities we get are deserved. Neither Evans’ dread fear of “abusive theology” nor the obsessive scorekeeping of others will change that. Our job is to respond to what happens and make things better.
As Jesus passed by, he saw a man who had been blind from his birth. “Rabbi”, asked his disciples, “who was it that sinned, this man or his parents, that he was born blind?” “Neither the man nor the parents”, replied Jesus; “but he was born blind that the work of God should be made plain in him. We must do the work of him who sent me, while it is day; night is coming, when no one can work”. (John 9:1-4)
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The Victorians Were Really Smarter After All
I was pleasantly surprised to read in phys.org that some researchers are coming to the conclusion that Victorian era people were more intelligent than those of us who have come after. With all the self-congratulating blather about the Flynn curve and just reflexive over-confidence, a corrective is in order. (It’s probably too much to ask people these days to put on a little humility about anything, but I digress…)Right: torsional analysis of tubing, from the work of Saint-Venant. Keep in mind that both the math and engineering behind the analysis and the graphical production were done without the aid of a computer.
I’ve spent a great deal of time–especially in the last decade or so–documenting things and people from the Victorian era and immediately beyond. Much of this concerns my family both at work and at play, but I’ve gone further afield as well. I’m frankly inclined to agree with this assessment. Here are some observations:
Victorians were, on the whole, more literate. Since almost all their books are in the public domain and many have been scanned, it doesn’t take much of a search to realise that, for us, they are hard reading. Much of that is due to the fact that Victorians were classically educated and often conversant in Greek and Latin. (Just try to plough through any work on the Greco-Roman world and find the endless citations in both.) And that’s even true on both sides of the Atlantic. The United States in the nineteenth century was a literate nation but not a literary one, but the prose is still of good quality.
It’s easy today to blame the Internet on the poor standards of reading and writing we tolerate these days, but the downhill run since World War I has been driven in this country by at least two factors: the takeover of the public school system by the teachers’ trade union, and the corrosive effects of television.
The Explosion of Science, Without Massive Funding: My geriatric foray into my PhD program has impelled me into look into a good deal of scientific history. Although it’s easy to forget about it now, it’s really amazing how much the sciences advanced during the nineteenth century, and that without the computational tools we have today. This is especially true in mathematics. For example, learning about mathematical cubic splines (essential for programs like Adobe Photoshop) in numerical analysis got me to thinking: I wonder how much use my great-grandfather got out of real cubic splines in designing the yachts and other craft he did around the turn of the last century.

The yacht Thistle, which for twenty years plied the Great Lakes. It’s also interesting to note that much of this advance was done without the massive government funding that is de rigeur today. That is largely a legacy of the Cold War, but we act like it’s always been done that way.

A 1905 pile driver still at work in 2008. Victorians had a better sense of the relationship between the theoretical and the real: That speaks more to the industrial and civil works that were put out during the era. Our tendency to specialise in either design or manufacturing or use have deprived us of the “big picture” in the design of manufactured products, buildings and other structures. In those times most of those associated with theoretical advancements also had deeper involvement in practical problems, which often inspired the theory.
Many analyses of Victorian engineering achievements show limited opportunity for optimisation, given the building materials and construction techniques of the time. Now we use computer aided design to compensate for that, but that leaves a decided dip in the quality of things between then and now.
These are just a few examples–most drawn from the scientific end of things–that should give pause for thought on our own self-designated superiority.
