Needless to say, she’s beautiful and totally kills in concert. However, I’ll let Aron explain this song…
A Song for Melody Gardot - recorded 8/18/08, mixed 8/24/08
Monthly Archive for August, 2008
The Land of Unlikeness, which sometimes performs live, solo and duo, under the name Gooddust, has two songs, just recorded, for those of you heading back to school tomorrow. I’ll post them separately for those of you who have a slower connection and use RSS or are subscribed via iTunes - a good idea if you haven’t done so already.
For All of Womankind - recorded 8/18/08, mixed 8/23/08
Hey everyone,
Cynthia posted the 7th essay in the Augustine Blog Conference yesterday, entitled “Quando Tu and The Nuptial Creation: St. Augustine’s Enduring Influence on Contemporary Ecclesiology”, written by Mary Moorman, to which I was asked to write a response that will be published on Wednesday, I believe. Please head on over to Per Caritatem and check out the proceedings of this excellent collaborative event.
UPDATE: you can read my commentary here.
A friend here in DC directed my attention to this list (of propositions, basically) that the author deems essential for an Anglican dialogue with Rome. Click the link to see the list. Anyway, this list got emailed around and struck a kind of debate not so much about ecumenical dialogue with Rome, but rather a kind of “what do you need to hold to be Anglo-catholic”… that sort of thing.
Aside from my contempt for these kinds of lists - I don’t think any list of propositions can get at the essence of something like Anglicanism… unless you’re talking about the creeds, and they’re not lists! - it got me thinking about what Anglicanism essentially is. Back when Orombi wrote his like op. piece for First Things (which they’ve still not provided a counter piece to, thank you very much!), I wrote about it here, alluded to it here, and argued about it at Per Caritatem. Orombi lodges the essence of Anglicanism in the Scriptures and the Martyrs. I pointed out then that it’s unusual, I think, for him, an Anglican Archbishop, to provide a definition of Anglicanism which omits any reference to common prayer. Moreover, as one Anglican theologian today will say, if you want to know Anglican theology, read Anglican poets. It’s a messy state of affairs, but it’s Anglicanism. Not having a CDF or a Curia is not a dispensable part of who we are. The prayerbook, however, is indispensable.
JADR in a recent manifesto wrote here:
Catholic Anglicanism is the Christendom of the imagination. It’s a utopian project. It’s a church that never was and never really has been. You can’t find it in the phone book or even on the web. And you definitely can’t find it in the newspapers. I read in the UK´s Guardian the other day about the alternative conservatives: GAFCON. It´s a conservative gaffe, all right. Read the signs. It’s time for Anglicans to come clean. We’re the church of the drunks, the homos, the dandys, the dreamers. We pray like Warhol made paintings. Because we like images.
Here at TLOU, it seems it’s becoming our claim that there’s something important about images, art, and prayer that must be reckoned with before you throw up a smoke screen of propositions. So, that said, I think it’s as good a time as any to pick up the question that Cynthia began last year. But I don’t want to ask just what is Anglicanism, but rather what is at the core of Anglicanism? Jump in…
As I prepare for PMR in October, I’ve been reading more Boethius. Brendan from the Well At The World’s End recommended Pieper’s Scholasticism as he has a bit on Boethius as a transitional figure - between Rome and Goth, Ancient and Medieval. What I’ve read so far fits my description of the Consolation as a mediating text - prose and poetry, Philosophy and Theology, spirit and body. As I’m working through this now, I thought I’d include a portion of the text below to see if any of you had thoughts you’d like to share.
From Josef Pieper, Scholasticism
The most important of Boethius’ books, the one that indubitably belongs to the world of literature, was one that never planned to write. This work, the only which has been generally mentioned and remembered in connection with the name of its author, is likewise one which is in now way linked with anything in his previous writings. For the book was forced upon Boethius in terrible fashion….
It was as a prisoner awaiting death that he wrote his book, The Consolation of Philosophy. This book revealed a wholly new Boethius– so unlike the Boethius of the theological tracts that for a long time me could scarcely believe that these were written by the same Boethius. (We have spoken of the double role which Boethius must have seemed to play in the eyes of his contemporaries: his personality must have seemed an ambiguous one. This fact had strange reverberations: on the one had it has been asserted down to the most recent times that Boethius was not a Christian at all; and on the other hand he has enjoyed the reputation of being a virtual martyr who suffered death for his faith. Both these hypotheses have been proved false; but it seems highly significant that they ever could have been reasonably entertained.) Continue reading ‘Boethius, Transitional Metaxology’
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