Francis Berger
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Living In The Neverending Present

9/30/2020

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About a week ago, my wife and I engaged in a lengthy conversation about our personal circumstances within the larger framework of the world at large, and we came to a rather sobering but liberating conclusion - the only thing we can truly count on is the Present.

Of course, this could hardly be considered a mindblowing revelation. After all, our mortal lives are fundamentally 'trapped' in the Present. The past is but memories and records; the future, mostly projections and yearnings (or anxieties). One part of life is firmly behind us and the other part can do little more than beckon. And here we are in the Present, somewhere in the middle of it all, a mere pinpoint of light that somehow contains all the stuff of the universe while seemingly containing nothing whatsoever.

Deep down nearly everyone understands that the Present is all we truly 'have', yet nearly all spend the vast majority of their lives 'being' anywhere and everywhere but the Present. We know the Present is all we have, yet we insist on submerging ourselves into the waters of the past or probing the luminous future aided by nothing more than wings made of feathers and wax. We know the Present is all we have, but it is a 'have' most of us would be happier to be without. 

How odd.

In a recent post, Bruce Charlton astutely observed that current world circumstances are essentially forcing everyone to live in the Present:


Like-it, or like-it-not, we are being compelled to live in The Present - since both our earthly past and future are both being abolished so rapidly that they can no longer serve as objects of confident contemplation, can no longer structure our daily living.

The paragraph above effectively encapsulates the conversation I had with my wife a week ago. As we talked about our current circumstances, we came to the startling conclusion that we could no longer structure our daily lives around an innate and confident assumption about the future. Nor could we rely on drawing much support from the past. 

Once again, this is not a revelation in and of itself. Life is always uncertain, even in the best of circumstances, but current circumstances have basically solidified the uncertainty of life. Nevertheless, a solid certainty can be mined from these current circumstances.

The past and future were always soap bubbles, but until quite recently they could move through a mostly open sky, nudged along by mostly gentle breezes. Well, that sky has closed, those breezes have vanished, and the soap bubbles of the past and future have all popped. On the surface, this seems like a negative development, but being forced to live nowhere but the Present is actually a blessing in disguise. 


In his recent post on the Present, Dr. Charlton refers to C.S. Lewis's insistence that living in the Present is actually a Christian ideal, an ideal Lewis elaborates upon quite lucidly his The Screwtape Letters (bold added):
​

The humans live in time but our Enemy [God] destines them to eternity. He therefore, I believe, wants them to attend chiefly to two things, to eternity itself, and to that point of time which they call the Present. For the Present is the point at which time touches eternity…..He would therefore have them continually concerned either with eternity (which means being concerned with Him) or with the Present–either meditating of their eternal union with, or separation from, Himself, or else obeying the present voice of conscience, bearing the present cross, receiving the present grace, giving thanks for the present pleasure.
​

Our business is to get them away from the eternal, and from the Present. With this view, we sometimes tempt a human (say a widow or a scholar) to live in the Past….[However] it is far better to make them live in the Future.…Future is, of all things, the thing leastlike eternity….the encouragement we have given to all those schemes of thought such as Creative Evolution, Scientific Humanism, or Communism, which fix men’s affections on the Future, on the very core of temporality. Hence nearly all vices are rooted in the future. Gratitude looks to the past and love to the present; fear, avarice, lust, and ambition look ahead….He[God] does not want men to give the Future their hearts, to place their treasure in it. We do.

As mentioned earlier in this post, the realization that we all live in the Present is not a revelation; however, the realization that the Present is the point in time at which time touches eternity is.

​Whether being "trapped in the Present" is the result of a cock up within the current demonic machinations we are all experiencing or the influence of Divine Intervention is unclear. Regardless, one thing is certain - our current situation offers all of us a tremendous gift. For the first time in our lives, we are practically being forced to live in the Present, and by doing so we have been given the opportunity to touch eternity - to obey the present voice of conscience, to bear the present cross, to receive the present grace, and to give thanks for present pleasure. 

At the end of our conversation, my wife and I agreed that we would simply need to get life day-to-day, moment-to-moment and make the most of each day and the moments that comprised it. We referred to as "living in the neverending Present." 

The Neverending Present. Now that I think about it, I cannot conceive of a better definition for eternity.

Bruce Charlton reached a similar conclusion in his post - a conclusion he aimed specifically at Christians: 


So! Christians are confronted by a clear, unavoidable and undiluted incentive for living this Present life in context of the world to come. Something which we ought to be attempting anyway... But now, we have little excuse for failing to make this choice.   
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God Is Love Is Very Different From Love is God

9/28/2020

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I dipped into C.S. Lewis's The Four Loves the other day and came across a striking passage that reminded me of something important.

St. John's saying that God is love has long been balanced in my mind against the remark of a modern author (M. Denis de Rougemont) that "love ceases to be a demon only when he ceases to be a god"; which of course can be re-stated in the form "begins to be a demon the moment he begins to be a god." This balance seems to me an indispensable safeguard. If we ignore it, the truth that God is love may slyly come to mean for us the converse, that love is God.

The wisdom is simple and straightforward (as all great wisdom is) , but the "slyly come to mean" part was what really struck me.

We live in a world that has not only discarded Lewis's "indispensable safeguard", but has unceremoniously pissed all over it. 

Our "loves" (if they can even be called "loves" anymore) truly have become our gods; and we have allowed these gods to eclipse the ultimate source of love - God.

Of course, there's nothing sly about any of what is happening now. It's all there, out in the open for those with eyes to see.

Love is not God, which is why the call for the creation of a kinder, gentler, more just world based on love, the call for an elusive "civilization of love" will do nothing more than enslave and possess us even more than we are currently enslaved and possessed. 

Love is not God - at best it is a sly demon.

At this point, there's probably not much we can do for the world at large, but it's not too late to exorcise whatever personal "love-is-God" demons remain within us.
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Love Will Tear Us Apart

9/27/2020

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So, I've been inundated with work this past week; and when not working, I've been painting doors and completing other odd jobs around the house. Despite all the work, I have felt exceptionally buoyant, far too buoyant to blog.

Anyway, as I was installing the door knobs on my newly painted doors this morning, an old Joy Division song I haven't heard or thought of for well over a decade seeped into my mind. I took a break to YouTube the song. Once I found it, I ended up listening to it three times in a row, then spent the rest of the day humming tune as I continued working on the minor interior renovations in my house. 

Most popular music dates terribly. This applies even to the good stuff. Nevertheless, some pop/rock songs are like fine wines - they grow deeper and richer with age. In my opinion, Love Will Tear Us Apart is one of those songs.      
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It is Over; And You Know It Is

9/22/2020

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"The battle between the global elite and the national resistance is not over. It is clear that the global elite is not resigning itself to allowing politics that goes against its interests to take root in Central Europe."
                    -Viktor Orbán, taken from an essay titled "Together We Will Succeed Again" published yesterday in the conservative daily Magyar Nemzet.

Compare the sentiment in the quote above with this photo from the Hungarian parliament yesterday.     
Picture

I'll let you figure out the irony of the Hungarian-flag face mask symbolism on your own.

Suffice it to say, 
I'm certain the global elite are not worried in the slightest about politics going against its interests in Central Europe.
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It Is A Sin To Renounce One's Own Salvation For The Sake Of Another's

9/20/2020

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Loving one's neighbor as one loves oneself is one of the cornerstones of Christian love. Salvation - saving human beings from sin and its consequences, which stem from a separation from God - is the major component of this cornerstone. In other words, a Christian loves his neighbor - an actual concrete being who represents humanity through the depths of his or her own individual spiritual depth of personality - he is interested primarily in certain valuable spiritual acts that may spread salvation. The chief aim of these acts would be to help keep the neighbor aligned with God or to help to bring the neighbor into alignment with God.

The love of God underpins all acts and movements of neighborly love. Thus, neighborly love is motivated foremost by a Christian's love of God. This love of God includes the love of the divine within oneself; that is, the love of one's own ideal spiritual self. Love of the neighbor emanates from the core of this divine self and "loves" the ideal spiritual self or what is divine in the neighbor. In this sense, Christian love aims for an expansion of love and salvation that is both concrete and personal. 

Love of one's neighbor can only work if it is supported by self love - by the love of what is divine within oneself. This love of what is divine within oneself can only work if it is supported by the love of God. If any of these links are removed, the alignment required to practice proper neighborly love ceases to exist. Conversely, love of one's neighbor cannot include anything that sacrifices one's own salvation. Put another way, any act done for the sake of a neighbor's salvation that includes sacrifice of one's own salvation is not only counterproductive, but sinful.

When a Christian is willing to renounce his own salvation for the sake of another, he is in a state of sin. He is in a state of sin because he has essentially declared that he has separated himself from God; that he has turned his back on his own ideal spiritual self; on his own divine self. Though such a declaration may appear noble on the surface, it is actually a massive performative contradiction. True love of one's neighbor is supported by purely positive qualities. Any "love" of the neighbor that includes the surrender of one's own salvation nullifies these positive qualities and turns the act into one of pure negation. Put in simpler terms, Christians cannot hope to turn their neighbors toward God if they themselves have turned away from God. Any thought or action that entertains such hopes are not only misguided, but also sinful. 

Here's something to consider - Jesus was willing to sacrifice nearly everything to save others, but He did not and never would have considered renouncing His own salvation to ensure the salvation of his neighbors.    
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Christian Love and The Love of Mankind: Two Entirely Different Worlds

9/19/2020

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Love is the foundation of Christianity. Put another way, love is the necessary base upon which the axioms attesting to Christian truth and reality stand. Without this foundation - without this base, the axioms that define and communicate what it means to “believe on” Jesus as the way, the truth, and life are weakened and degraded.

Nevertheless, the weakening and degradation of the axioms that attest to the truth and reality of Christianity are not indicative of any weakening or degradation of the truth and reality of Christian love. On the contrary, the weakening and degradation of the axioms attesting to the truth and reality of Christian love are indicative of a weakened and degraded consciousness – of a consciousness that has been rendered incapable of comprehending authentic Christian love as a worthy and proper force that is self-evidently true and requires no proof to support it.

We live in an era in which authentic Christian love has been fully eclipsed by altruism and the love of mankind. For all intents and purposes, the vast majority of modern people have become incapable of understanding – to say nothing of internalizing or adhering to – the fundamental truth and reality of Christian love. What we are experiencing today is the near-total abandonment of authentic Christian love in favor of a near-total devotion to humanitarian love.

Of course, many have claimed that this shift in “love consciousness” is a necessary revolutionary step; that this transformative movement of love is an ascending force representing the next stage in the evolution of “human global consciousness”.

Mainstream Christianity has certainly embraced this idea, and many mainstream churches have begun agitating for a new social contract to create a new human community, a tangible “civilization of love” based upon a heightened sense of humanitarianism and altruism fueled by “social and political love.” All of this is packaged and sold to Christians as the very same Christian love Jesus demonstrates and attests to in the Gospels.

And for all intents and purposes, most contemporary Christians have bought into this faux conception of Christian love, to the point that most now regard this indiscriminate and abstract “love of mankind” as the highest value to which all human beings, Christians foremost among them, can aspire.

As a result, the “love of mankind” has become not only become synonymous with Christian love in the minds of most Christians, but also forms the axioms attesting to Christian truth and reality, which, in the minds of most modern Christians begins and ends with the temporal expansion of general welfare; an expansion that must include every single member of the human race.

The argument that authentic Christian love and humanitarian love are not only synonymous and compatible, but actually one-in-the-same, is more than a mere misconception – it is carefully crafted and purposive falsehood, as Max Scheler notes in Ressentiment:
 
If we ignore the verbal similarity of the terms “Christian love” and “universal love of mankind” and concentrate on their respective significance and spiritual atmosphere, we feel that they represent entirely different worlds.

First of all, modern humanitarianism is in every respect a polemical and protesting concept. It protests against divine love, and consequently against the Christian unity and harmony of divine love, self-love, and love of one’s neighbor which is the “highest commandment” of the Gospel. Love is not to be directed at the “divine” essence in man, but only at man as such, outwardly recognizable as a member of his species, at him who “is a member of the human race.” This idea restricts love to the “human species,” detaching it from all higher forces and values as well as from all other living beings and the rest of the world. “Man” is isolated not only from the “kingdom of God,” but also from the non-human forms and forces of nature.

At the same time, the community of angels and souls is replaced by “Mankind” as it exists at the moment— mankind as a visible, limited, earthly natural being. The Christian community of souls also includes the dead, i.e., the whole of spiritually alive humanity, organized according to the aristocracy of its moral merits and personal values. Thus the real object of love extends into visible contemporary mankind insofar as divine spiritual life has germinated in it, but is much wider and greater and is always accessible in a living interchange of prayer, intercession, and veneration.

“Love of mankind” is also polemical against (and devoid of piety toward) the love and veneration of the dead, the men of the past, and the tradition of their spiritual values and volitions in every form. Its object undergoes yet another change: the “neighbor” and the “individual,” who alone represents humanity in its depth of personality, is replaced by “mankind” as a collective entity. All love for a part of mankind—nation, family, individual—now appears as an unjust deprivation of what we owe only to the totality.

It is characteristic that Christian terminology knows no “love of mankind.” Its prime concept is “love of one’s neighbor.” It is primarily directed at the person and at certain spiritually valuable acts—and at “man” only to the degree that he is a “person” and accomplishes these acts, i.e., to the degree to which he realizes the order of the “kingdom of God.” It is directed at the “neighbors,” the “nearest” visible beings who are alone capable of that deeper penetration into the layer of spiritual personality which is the highest form of love.

Modern humanitarian love, on the other hand, is only interested in the sum total of human individuals. Bentham’s principle that each individual should count for one, and none for more than one, is only a conscious formulation of the implicit tendency of modern “humanitarianism.” Therefore all love for a more restricted circle here appears a priori as a deprivation of the rights due to the wider circle—without any reference to such questions as value and “nearness to God.” Thus patriotism is supposed to deprive “mankind,” etc.

The difference between Christian love and modern humanitarianism lies not only in their objects, but also in the subjective side of the process of loving. Christian love is essentially a spiritual action and movement, as independent of our body and senses as the acts and laws of thinking. Humanitarian love is a feeling, and a passive one, which arises primarily by means of psychical contagion when we perceive the outward expression of pain and joy.

We suffer when we see pain and rejoice when we see pleasant sensations. In other words, we do not even suffer in sympathy with the other person’s suffering as such, but only with our sense perception of his pain. It is no coincidence that the philosophical and psychological theoreticians of the 17th and 18th centuries, who gradually elaborated the theoretical formulation of the new ethos, define the essence of love with reference to the phenomena of sympathy, compassion, and shared joy, which in turn they reduce to psychical contagion.


The term psychical contagion is a fitting one, though I would suggest our contemporary wholesale abandonment of Christian love is, in essence, spiritual contagion.

To avoid this spiritual contagion (or recover from it), contemporary Christians must trace their faith back to a proper understanding of authentic Christian love.
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Quite Possibly The Worst Cover of "Bohemian Rhapsody" Ever Recorded

9/17/2020

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If there were an award for the worst ever cover of Queen's Bohemian Rhapsody, it would have to go to Bad News and their take on the song.

Not many outside the UK are familiar with Bad News, which is, well . . . too bad. A mock heavy band created for Channel 4's The Comic Strip Presents, Bad News appeared at roughly the same time as Rob Reiner's classic rockumentary This Is Spinal Tap (and was likely overshadowed by the Spinal Tap phenomenon beyond the borders of Great Britain).

Anyway, what makes Bad News' version of Bohemian Rhapsody particularly ghastly and funny is the fact that it features two members of Queen: Guitarist Brian May produced the record while bassist John Deacon lent his talents to the track itself. 

Enjoy (if you can)!
Note added: The song is taken from Bad News self-titled debut album, which contains hilarious audio clips of the band squabbling in the studio. (Warning, other clips from the album, available on You Tube, contain a great deal of foul language.)
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You Think Thinking Will Align You With God?

9/16/2020

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Think again.

Thinking searches for meaning. Thinking determines meaning. Thinking loves meaning. Thinking yearns to manifest the highest good. 

But here's a thought - does meaning love thinking? Moreover, does the highest good yearn to manifest thinking?

The highest good is love. There is nothing higher than the act and movement of love. The act and movement of love underpins Creation, but the true value of love is not defined by Creation, which is the result and achievement of love, but rather by love itself.  

The value of love is love itself - its act and movement. No rational principle, no law, no justice is higher than this value. This value ascends as it descends. It only becomes perfect when it lowers itself to the imperfect. This is the highest good. This is the highest meaning.  

The act and movement of love springs from an energetic feeling of abundance, security, strength, and inner salvation - a feeling of overflowing fullness and invincibility of one's own life and existence.

This act and movement of love inspires one to love life more than the meaning of life.

Love grows in action, not in thinking. 

It is through the act and movement of love that one becomes aligned with God. 

Note added: The above was inspired by and largely lifted from a recent re-reading of some portions of Max Scheler's Ressentiment and Dostoevsky's The Brother's Karamazov.
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The Hungarian Mona Lisa

9/14/2020

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Not only is Pál Szinyei Merse (1845 -1920) Hungary's most iconic painter, but he also ranks among the most popular, especially among common Hungarians. Though I like Merse, I don't understand the Hungarian fascination with his 1874 painting Lady in a Violent dress, which is often informally referred to as The Hungarian Mona Lisa.

The image is ubiquitous over here; to the point that I would wager every fifth household in Hungary has a copy or reproduction of this simple portrait hanging on a wall. For example, my paternal grandmother had a copy, as did my paternal great aunt. I'm fairly certain my maternal grandparents also owned one. I have spotted the seated figure in many of neighbors houses and have even come across her at the university campus where I work.

Don't get me wrong, it's a fine painting, but I just can't wrap my head around its popularity, which lingers on to this day.

Is it the simplicity of the composition? The violet color of the dress? The humble elegance the lady projects? The faraway gaze? The ambiguous expression? The uncomplicated landscape in the background?

Note added: I personally believe nostalgia fuels the painting's popularity, but this is just a hunch.
Picture
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Learning To Walk Properly Again

9/13/2020

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This post focuses on my recent physical maladies, but eventually flows toward a larger point at the end. Bear with me.
 
Back at the beginning of July, I underwent foot surgery to correct the hallux rigidus in the great toe of my right foot. Now, two months later, I am in the process of learning to walk again – properly this time.

I did not become aware of my hallux rigidus – an arthritic condition that prevents big toes from bending properly, especially upwards – until February or March. Until then, the only major physical ailment I knew I had was sacroiliac joint pain on my left side. The sacroiliac joint connects the base of the spine to the ilium or, in plain English, your backbone to your hip bones. Last summer, my left SI joint seized up and became inflamed. The pain was excruciating and the injury left me unable to walk or sit for the better part of a month. Even though X-rays revealed nothing, the doctor who diagnosed my condition claimed I had suffered a slipped disk in my spine. I knew the diagnosis was wrong and eventually managed to work out the SI joint diagnosis on my own.

After the pain subsided, I worked out a regimen of rehab exercises to regain my mobility. Within a month, I was able to walk and sit again. Once I reached that milestone, I turned my attention to uncovering the actual cause of my sacroiliac joint pain. During my research into the subject, I discovered incorrect posture and gait were the most common triggers of SI joint pain. I began to concentrate on my walking and very quickly realized that I was indeed walking incorrectly. Though I could not understand why, I noticed excess supination (rolling outward) in my right foot when I walked. Thinking weak ankle joints, tendons, and muscles to be the culprits, I initiated a series of ankle strengthening exercises and made a concerted effort to keep my foot straight whenever I walked. A few weeks later, I became conscious of dull pain and stiffness in the big toe of my right foot. The more I attempted to improve my gait, the more glaring this dull pain and stiffness became. In retrospect, I should have made the connection immediately, but it took me several addition weeks of walking and thinking to understand that I had a stiff big toe, and that it was the true source of my SI joint pain – and a slew of other physical maladies to boot.

It did not take me long to learn that this stiffness in the great toe had a name – hallux rigidus – and that it was a degenerative arthritic condition, most likely caused by some trauma to the joint. At some point in the past – and this could be going back a decade or more – I injured the joint that allows the great toe on my right foot to bend. To alleviate the pain and stiffness of this injury, my body subconsciously compensated by allowing the right foot to roll outward in an effort to keep pressure off the toe. This over-supination on the right side eventually became my normal mode of walking and remained my normal mode of walking for over ten years. Though the adjustments my body had made in an effort to relieve the pain in my foot worked for a while, they ultimately came with a price. Ten plus years of misalignment eventually took their toll on my left hip, leaving me immobilized and in agony on a bright sunny day last July.

I decided to undergo the hallux rigidus surgical procedure this past summer in the hope that it might allow me to walk properly again and, hence, remove the cause underpinning the other associated physical troubles – SI joint pain, knee pain, sciatica – I have experienced intermittently over the past decade. The surgery was a success and my foot is healing nicely. My right big toe is little shorter than it originally was, but it now bends the way it is supposed to bend. The only real problem I am experiencing currently – aside from swelling, which could last several more months – is walking.

While the physical obstruction that had prevented me from walking properly all these years has been removed, the underlying subconscious obstruction has not. Put another way, I am physically able to walk properly now, but my subconscious mind simply refuses to let it happen. The compensatory actions my body took to deal with the pain and stiffness of my hallux rigidus are so deeply ingrained that it takes an immense conscious effort on my part to overcome them. Muscles and tendons trained and accustomed to doing things wrongly now rebel against having to change their ways and return to doing things correctly. The moment my vigilance relaxes, the learned, wrong ways return, and my foot rolls outward again. The compensatory ways, though harmful and damaging, are effortless and comfortable, while the correct ways are gruelling and disagreeable.

I have to push through all of this regardless because I have to make my way back to that point in time before the injury that precipitated the hallux rigidus; that point in time when I was still walking properly; that point in time when I could not even fathom I would ever walk improperly.

All of this has led me to the awareness that I have suffered another setback of sorts in the recent past, a barely noticeable but significant religious setback that occurred about three of four years ago; a setback for which I have been making subconscious spiritual compensations ever since. More clearly, I have come to the glaring realization that my religious gait, my manner of walking with God these past three or four years, has been mostly a matter of alleviating discomfort and suffering at the expense of causing unacknowledged harm and damage.

As with my physical gait, it took me a while to locate the source of my own personal religious problem. Now that I have, I must overcome the comfortable spiritual compensations I have subconsciously erected to manage this problem over the years and train myself to walk correctly again. This requires tracing my own personal history back to that point in time where I could not have even imagined that it was possible to walk incorrectly with God. I need to relearn my gait from that time, ensure my stability, and confirm that every step I commit to taking lands properly.

I got my work cut out for me - in both areas.   
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