In Defence Of The Catholic Church

numinous-religion

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In Defence Of The Roman Catholic Church
Part One

Listening to Messe De La Nativité: Gaudeamus Hodie; Puer Natus Est Nobis performed by Ensemble Gilles Binchois – I am so reminded how the Roman Catholic Church inspired such numinosity, such beauty, century following century. For it is as if such music presenced the Divine to thus remind us, we fallible error-prone mortals, of another realm beyond the material and beyond our own mortal desires.

Such presencing of the Divine – such a numinous reminder of our fallibility, century following century, as for example in Kyrie Orbis Factor as performed by Ensemble Organum – seems to have become somewhat lost in all the recent Media propaganda about how some Catholic priests and monks have allowed their personal desires to overwhelm such a presencing of the numinous and which presencing of the divine is and was manifest in compassion, empathy, and a personal humility.

Lost, in all the Media propaganda, because I from personal experience know that such incidents are perpetrated by a minority of individuals and that the vast majority of Catholic priests and monks are good individuals who strive, who often struggle, each in their own way and according to their physis, to manifest the virtues of compassion, empathy, and humility. That so many writers and readers of such Media propaganda in this our modern world seem to commit the fallacy of a dicto secumdum quid ad dictum simpliciter no longer, unfortunately, surprises me.

In respect of personal experience I have to admit that I was somewhat dismayed by a recent report issued by a government sponsored Inquiry Panel. For I personally had known two of the individuals mentioned in that report, knowing from personal experience in a certain monastery that they, and the few others like them over the years, were the exception out of dozens and dozens of the other monks and priests there. I was also somewhat dismayed by what I felt was the personal opinion of the authors of that report – stated in their “Conclusions” – that those involved in placing their personal desires before compassion, empathy, and humility, are “likely to be considerably greater than numbers cited in the convictions” since no evidence was presented to substantiate such an opinion. Another example of individuals committing the fallacy of a dicto secumdum quid ad dictum simpliciter? Probably.

            But why does someone who has developed a somewhat paganus weltanschauung – the mystical individualistic numinous way of pathei-mathos – now defend a supra-personal organization such as the Roman Catholic Church? Because I from personal experience appreciate that for all its many faults – recent and otherwise – and despite my disagreement regarding some of its teachings it still on balance does, at least in my fallible opinion, presence – as it has for centuries presenced – aspects of the numinous and which presencing has over centuries, again in my fallible opinion, had a beneficial affect on many human beings.

As I wrote some years ago in respect of visiting my father’s grave in Africa:

“Once I happened to be travelling to an area which colonial and imperialist Europeans formerly described as part of ‘darkest Africa’. Part of this travel involved a really long journey on unpaved roads by bus from an urban area. You know the type of thing – an unreliable weekly or sporadic service in some old vehicle used by villagers to take themselves (and often their produce and sometimes their livestock) to and from an urban market and urban-dwelling relatives. On this service, to a remote area, it [seemed to be] the custom – before the journey could begin – for someone to stand at the front and say a Christian prayer with every passenger willingly joining in.

It was quite touching. As was the fact that, at the village where I stayed (with a local family) near that grave, everyone went to Church on a Sunday, wearing the best clothes they could, and there was a real sense (at least to me) of how their faith helped them and gave them some guidance for the better, for it was as if they, poor as they were, were in some way living, or were perhaps partly an embodiment of, the ethos expressed by the Sermon of the Mount, and although I no longer shared their Christian faith, I admired them and respected their belief and understood what that faith seemed to have given them.

Who was – who am – I to try and preach to them, to judge them and that faith? I was – I am – just one fallible human being who believes he may have some personal and fallible answers to certain questions; just one person among billions aware of his past arrogance and his suffering-causing mistakes.” [1]

Is to not judge others without a personal knowing of them, to not commit fallacies such as a dicto secumdum quid ad dictum simpliciter, to allow for personal expiation, perhaps to presence the numinous in at least one small and quite individual way? Personally, I am inclined to believe it is.

Pietatis fons immense, ἐλέησον
Noxas omnes nostras pelle, ἐλέησον [2]

David Myatt
2.x.18

In Defence Of The Roman Catholic Church, Part Two

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[1] https://davidmyatt.wordpress.com/2012/10/30/just-my-fallible-views-again/

[2] “Immeasurable origin of piety, have mercy. Banish all our faults, have mercy.” Kyrie Orbis Factor.

Although the Greek phrase Κύριε ἐλέησον is considered to be a Christian doxology, deriving from the Old Testament, it is possible that it was a common phrase in Greco-Roman culture, with origins dating back to the classical period, for it occurs in the Discourses of Epictetus – Book II, vii, 13 – in relation to a discussion about divination,

καὶ τὸν θεὸν ἐπικαλούμενοι δεόμεθα αὐτοῦ κύριε ἐλέησον

and in our invocations to the theos our bidding is: Master, have mercy.

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Article source: https://davidmyatt.wordpress.com/2018/10/02/in-defence-of-the-catholic-church/


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Another Iconoclastic Translation

David Myatt

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DW Myatt: The Beatitudes
(pdf)

The document contains David Myatt’s translation of and commentary on The Beatitudes, {1} which part of the New Testament – Matthew 5:1–10 – is an iconic part of the Christian religion.

As with his other iconoclastic translations – such as from the Corpus Hermeticum {2} and The Gospel Of John {3} – he provides a new and refreshingly different insight into an ancient text.

However, readers should be aware that Myatt’s commentary on the Greek text of The Beatitudes relies heavily on his commentary on the Greek text of the Gospel of John {3} and on his commentaries on the Greek texts of the Corpus Hermeticum which he has translated {2}.

RDM Crew
June 2018

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{1} https://davidmyatt.wordpress.com/2018/03/30/the-beatitudes/

{2} https://davidmyatt.wordpress.com/corpus-hermeticum/

{3} https://davidmyatt.wordpress.com/gospel-according-to-john/


A Review of Tu Es Diaboli Ianua

De Vita Coelitus Comparanda

The 39 page essay which is spectacularly titled Tu Es Diaboli Ianua {1} is David Myatt’s latest philosophical offering. In his Exordium – a preface by any other name – he outlines the questions which he answers in the essay. The questions are

“is Christianity a suitable presencing of the numinous… If it is not, then could that religion be reformed, by developing a Johannine Weltanschauung…Would such a reformation be a suitable presencing of the numinous, and if not, then what non-Christian alternatives – such as a paganus metaphysics – exist, and what is the foundation of such an alternative.”

He writes that the essay compliments his book Classical Paganism And The Christian Ethos.

While his answers are somewhat convoluted and decidedly scholarly and thus other-worldly – given the copious quotations in ancient and Hellenic Greek and his own translations – he raises many interesting issues relevant to the “real world” which most of us inhabit. For he writes that

“the problem is – or so it seems to me – in impersonal written texts. Or, more precisely, in denotatum, and thus in assigning terms – in using words – to describe an apprehension of the numinous. Which leads us to the fundamental difference between a religious apprehension of the numinous – based on received and venerated texts, on exegesis – and the paganus apprehension of the numinous as manifest in Greco-Roman culture.”

And also that

[Greco-Roman] “paganism will be examined for two reasons. Firstly, because it is manifest in a multiplicity of primary sources – from Homer to Hesiod to Cicero and beyond – and secondly because Greco-Roman culture is inextricably bound to the culture of the West and formed the basis for the European Renaissance that emerged in the 14th century, one aspect of which was a widespread appreciation of classical Art, of classical literature, and of texts such as the Corpus Hermeticum.”

Having criticized Christianity, he also declaims that an important aspect of Greco-Roman paganism is a respect for ancestral custom, writing in the last section of the last chapter that the new ‘numinous metaphysics’ he proposes includes “a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture.”

Which statement about Western ancestral culture is profoundly “politically incorrect” and will be music to the ears of those few intellectuals who still champion the culture of the West.

That said, the essay is not without its problems. One is that given the copious quotations in ancient and Hellenic Greek it is, as with his book Classical Paganism And The Christian Ethos, difficult to classify and difficult to discern who the intended audience is. As we wrote in our review of that book, “many of those interested in Western paganism as a new way of life or as a modern, non-Christian, spirituality may find [this essay] too academic or too boring; while those academically interested in such matters will doubtless turn to other authors given Myatt’s experiential Faustian quests, his iconoclasm, his often underserved reputation, and thus his exclusion from academia.”

Personally, we think Myatt is simply making publicly available the result of his metaphysical questioning while also, as with his Classical Paganism And The Christian Ethos, intending this new essay for those few Western individuals who, interested in re-discovering their Western pagan heritage, having been looking for the intellectual foundations of that pagan culture.

A second problem is that his conclusion – his description of his new pagan metaphysics – is brief to the point of almost being obscure, occupying as it does a short statement in the final paragraph, with no explanations provided.

But perhaps, given Myatt’s criticism of denotatum (words, and naming, by any other name) and his statement that “the culture of pathei-mathos has moved us, or can move us, beyond anthropomorphic deities, whether male or female; beyond myths and legends; beyond reliance on texts regarded as sacred and/or as divinely inspired; and even beyond the need for denotatum and religion” then this short statement that such “is the numinous” is all that is required.

R.S & K.S
December, 2017

{1} A copy of Myatt’s essay is available here: https://regardingdavidmyatt.files.wordpress.com/2018/06/tua-es-diaboli-ianua.pdf


Image credit: The beginning of the twenty-sixth chapter of the book De Vita Coelitus Comparanda by Marsilii Ficini published in 1489 CE


Review Of Myatt’s Classical Paganism And The Christian Ethos

David Myatt

David Myatt

Classical Paganism And The Christian Ethos. 2017.
ISBN 978-1979599023. 41 pages.

In the Fall of 2017 David Myatt released extracts from his forthcoming book Classical Paganism And The Christian Ethos and which extracts led dozens of individuals interested in Myatt’s works to eagerly await the publication of the book itself given that such extracts seemed to imply that he intended to create a modern, Western, paganism founded on the warrior ethos of ancient Greece and Rome, with Myatt in his extract writing that

“such a modern paganus weltanschauung may also be a means to reconnect those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos, for them to thus become, or return to being, a living, dwelling, part – a connexion between the past and the future – of what is still a living, and evolving, culture. Perhaps the future of that culture depends on whether sufficient individuals can live by the high personal standards of such a modern paganus weltanschauung.”

However, when Myatt issued the first draft of the complete book in early November 2017 some individuals were disappointed since the promised ‘modern paganus weltanschauung’ seemed to be just a watered-down version of his mystical philosophy of pathei mathos. Myatt, as is his wont, then over several weeks revised this draft many times {1} culminating on November 9th 2017 in a printed version – a so-called ‘second edition’ – together with an updated ‘gratis open access’ pdf version containing the same text and which he made available on his internet blog. {2}

As Myatt notes in the Introduction to the printed edition: “For this Second Edition, I have clarified and extended the text in several places, added a revised version of my essay From Aeschylus To The Numinous Way as an Appendix, and taken the opportunity to correct some typos.”

As the blurb for the book states, it is

“a study in the difference between Christianity and the paganism of Ancient Greece and Rome, evident as that paganism is in the writings of Homer, Aeschylus, Sophocles, Cicero and many other classical authors. A study which includes developing that paganism in a metaphysical way, beyond the deities of classical mythos, thus making such paganism relevant to the modern Western world. A modern development which involves an analysis of the texts of the Corpus Hermeticum.”

The final published work does indeed develop Greco-Roman paganism in a metaphysical way, with Myatt writing in chapter 3 that

“the quintessence of such a weltanschauung, of the paganus ethos, is that ethics are presenced in and by particular living individuals, not in some written text whether philosophical or otherwise, not by some proposed schemata, and not in some revelation from some deity. Which paganus ethics, when evolved – combined with the paganus mysticism evident in the Corpus Hermeticum and the cultural pathei-mathos of the past two millennia presenced through the insight of empathy – leads us to a modern paganus weltanschauung.”

He concludes his study by writing that

“the paganus weltanschauung, ancestral to the lands of the West, that has emerged is one which, shorn of technical, Greek, and metaphysical terms, many may find familiar or already be intuitively aware of […]

[This] awareness of all these connexions is awareness of, and a respect for, the numinous, for these connexions, being acausal, are affective: that is, we are inclined by our physis (whether we apprehend it or not) to have an influence on that which, or those whom, the connexion is to or from. For what we do or do not do, consciously or otherwise, affects or can affect the cosmos and thus the other livings beings which exist in the cosmos, and it is a conscious awareness of connexions and acausal affects, with their causal consequences, which reason, perceiverance, and empathy make us – or can make us – aware of. Which awareness may incline us toward acting, and living, in a noble way, with what is noble known or experienced, discovered, through and because of (i) the personal virtue of honour, evident as honour is in fairness, manners and a balanced demeanour, and (ii) the wordless knowing of empathy, manifest as empathy is in compassion and tolerance.”

For the crux of his argument is that Western paganism differs fundamentally from – and is better than – a revealed religion such as Christianity because in that paganism ethics are “presenced in and by particular living individuals, not in some written text whether philosophical or otherwise, not by some proposed schemata, and not in some revelation from some deity,” in contrast to Christianity whose ethics can be discovered by having to interpret “the word of God” as found in the texts of the Old and New Testaments. He adds that “a reliance on written texts, as in Christianity, may well be a mistake.”

His modern pagan metaphysics therefore balances the Greco-Roman human ideal – which Myatt writes can be expressed in one Greek phrase: καλὸς κἀγαθός – with the insights resulting from millennia of pathei mathos, expressed in Studia Humanitatis, in what he calls ‘the culture of pathei-mathos’. {3}

As a result, the book – replete with copious quotations in Ancient and Hellenistic Greek – is curiously interesting explaining much about Greco-Roman paganism and hermeticism, as well as about Christianity. Yet it is difficult to know who the intended readers are since many of those interested in Western paganism as a new way of life or as a modern, non-Christian, spirituality may find it too academic or too boring; while those academically interested in such matters will doubtless turn to other authors given Myatt’s experiential Faustian quests, his iconoclasm, his often underserved reputation, and thus his exclusion from academia.

Perhaps Myatt intended the book for those few individuals who can or who aspire “to live by the high personal standards of such a modern paganus weltanschauung” because such a paganism may reconnect some of “those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos”.

R.S & K.S
November, 2017

N.B. As with almost all of Myatt’s printed books, the size is idiosyncratic, being 11 inches x 8.5 inches in format, which is larger than the conventional ‘trade paperback’ (6 inches by 9 inches). In terms of number of pages, 20+ pages should be added to such ‘large format’ books in order to approximate the number of pages in a standard 6 inches by 9 inches paperback.

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{1} In our view Myatt is to be commended for making public his revisions of his texts. As someone recently wrote: “The extracts and subsequent revised extracts from his texts and translations that Myatt has published on his blog over the years provide an interesting insight into the creative process. A process which many authors and academics for some reason seem to want to keep secret. Perhaps some of them want to try and hide their mistakes or how their thoughts and opinions change or evolve as a result of further research, or more inspiration, or more thought.”

{2} https://davidmyatt.wordpress.com/2017/11/05/reason-and-belief/

A copy of the pdf file is here: https://regardingdavidmyatt.files.wordpress.com/2017/11/belief-and-reason-v7a.pdf

{3} This ‘culture of pathei mathos’ is one of the central themes of Myatt’s philosophy of pathei-mathos. See his essay Education and the Culture of Pathei-Mathos, included in his 2014 book One Vagabond In Exile From The Gods. The essay is also available here: https://regardingdavidmyatt.wordpress.com/2017/11/10/education-and-the-culture-of-pathei-mathos-2/


This review is issued under the Creative Commons Attribution-NoDerivatives 4.0 International
(CC BY-ND 4.0) license
and can be freely copied and distributed, under the terms of that license.


Myatt: Reason And Belief

numinous-religion

The pdf document below contains David Myatt’s now completed book Classical Paganism And The Christian Ethos and supersedes previously issued extracts. The text was last revised on 9.xi.17.

Classical Paganism And The Christian Ethos
Second Edition

(pdf)

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Source: https://davidmyatt.wordpress.com/2017/11/05/reason-and-belief/


Classical Paganism And The Christian Ethos

odal3

The document below contains the second edition of David Myatt’s book Classical Paganism And The Christian Ethos and supersedes previously issued extracts. The text was last revised and updated on 9.xi.17.

Classical Paganism And The Christian Ethos
(pdf)

Aside: The extracts and subsequent revised extracts from his texts and translations that Myatt has published on his blog over the years provide an interesting insight into the creative process. A process which many authors and academics for some reason seem to want to keep secret. Perhaps some of them want to try and hide their mistakes or how their thoughts and opinions change or evolve as a result of further research, or more inspiration, or more thought.


Source: https://davidmyatt.wordpress.com/2017/11/05/reason-and-belief/


Flavius Josephus: Unreliable Witness

In a recent article {1} David Myatt quotes from one Flavius Josephus, the much vaunted Jewish ‘historian’ who lived during the time of Vespasian, the Roman general whose son destroyed the Jewish temple in Jerusalem.

Myatt’s article reminded me of how unreliable Josephus is as an historical source, how boastful he was about himself, and how his writings (such as The Antiquities of the Jews, and The Jewish War) are still used as a reliable source by many authors.

Among the uncorroborated boasts of Josephus was his claim to be of “royal blood” and that he was so knowledgable at 14 years of age that High Priests and other influential people came to him for advice (The Life of Flavius Josephus, 1) . Other uncorroborated boasts are that during the Judean rebellion against Rome he was high-ranking military officer who was responsible for raising and training a large army and for fortifying cities, and that when the people of Jerusalem believed false rumors of his death they were all in morning for a month.

When what he writes can be checked with other historical accounts his errors are obvious. To present just four from dozens of examples. (1) Comparing the account of Josephus regarding the camp of Mithridates by the Nile (Antiquities, 14. 128-136) with the accounts of Cassius Dio (42.41ff), and of Alus Hirtius in De Bello Alexandrino (26ff) shows that Josephus got his facts wrong. (2) Comparing the account of Josephus regarding the expulsion of Hebrews (Antiquities, 12.414ff) with sources such as For Flaccus (28) by Cicero contradicts Josephus. (3) Josephus confuses the Persian Kings Darius the Second and Darius the Third. (4) Josephus (Antiquities, 168) claimed that Nehemiah travelled to Jerusalem in the 25th year of the reign of Xerxes despite the fact that the reign of Xerxes only lasted for 20 years.

In summary, because of his proven unreliability and his boasting Josephus comes across as someone repeating uncorroborated hearsay; as biased, and as self-serving. Someone, that is, who in this day and age would not – or who should not – be considered a reliable witness.

K.S.
2017

{1} https://davidmyatt.wordpress.com/2017/07/05/a-note-on-the-term-jews-in-the-gospel-of-john/