One of my favorite of ESPN’s 30 for 30 documentaries is “The Guru of Go,” about Loyola Marymount University’s run-and-gun style of basketball. Those who follow college basketball today know that scores routinely end up in the 60’s, but LMU routinely scored in the 90’s and had many games of over 100 points or more. Their command over their own style of play “forced” other teams to try and keep up. But . . . even when teams could stick with Loyola Marymount in the short-term, the fact that they got caught up in the fast pace meant that they played on enemy territory. Inevitably, the pace would wear down opponents and Loyola would shoot ahead, leaving the other guys wheezing on the bench.
Most every Christian in the west of an orthodox (small “o”) bent acknowledges that the so-called culture war is over and has been for some time. We lost. This might surprise someone transported from, say, the 1980’s when it appeared that “victory” was at hand, with the ascendancy of the moral majority and political conservatism firmly entrenched. Now looking back we see that marshaling coalitions and votes for laws and Supreme Court justices only meant playing on enemy territory. Rather, the “City of God” cannot arise using the tools of the “City of Man.” Like Loyola’s opponents, we got enticed into playing a game ill suited to us–a secular game on secular turf.
Charles Taylor’s A Secular Age will likely prove too deep and dense for me to glean much from. He writes in a conversational style but with deep concepts and many variations of thought. One needs a great deal of focus to follow him. But I felt, perhaps rashly, that the whole of his thesis made sense when he discussed . . .
Medieval carnivals took some different forms in different times and places. Some days merely involved eating and drinking too much, such as “Fat Tuesday.” Some had more complexity/absurdity, such as the “Lord of Misrule,” which happened around Christmastide. In this space of time a sub-deacon or even a peasant might get appointed as chief of festivities, which obviously involved eating and drinking, among other things. Other such similar days had dukes serve as peasants and peasants occupy manorial houses, and so on. So in the carnival emblem to the side, all of creation seems reversed, as the hare triumphantly rides the hunting hound.
Most commentators point out that such festivals allowed people to let off steam, especially necessary in a structured and hierarchical society such as medieval Europe. Even some contemporary clerics acknowledge this role for the carnival. But this forms only the baseline for understanding the role of the carnival. The emblem of the hare and hounds attest to something grander at work.
Those committed to Christianity know that it provides a means to understand all of experience, not just life after death. Much of our Christian life involves holding things in tension. So we believe that God is one God in three persons, neither favoring the unity or the plurality, but going “straight ahead.” Jesus is fully God and fully man, “without confusion,” as stated by the Council of Chalcedon. The Church hymns the Virgin Mary as the “unwedded bride.” For the Mother of God both terms truly apply, without confusion. Scripture is the Word of God, written by particular men at particular times, and so on it goes. Christians rightly recognized the Incarnation as the focal point of human experience, for in the coming of Christ creation gets remade and reborn, as John attests in his Gospel by obviously referencing Genesis 1. After the Incarnation we live in a new world, but in many ways outwardly it exactly resembles the old world.
In the world B.C.*, people saw childlessness as a curse. Of course children are a blessing in a physical, natural sense, but at a deeper level we were meant to perpetuate the continuing natural order as a means of bringing about the coming of Messiah. No children meant no participation in redemption.
In the kingdom to come, however, we will neither marry nor be given in marriage. Thus, we honor monastics. At the baseline, we honor them for their sacrifice. But their vows of poverty and chastity mean that they do not live in ordinary time. Their lives transcend the ordinary needs of the world with its buying, selling, and saving, and also reflects the reality of the new creation wrought by Christ. They live partially in eternal time, which contains all time. They “neither marry, or are given in marriage,” and of course in the heavenly kingdom no one needs money.** Monastics may or may not live exemplary lives, but the fact of their “station in life” puts them closer to eternal time than laity and even priests, who must concern themselves with affairs in the world.
In his essay Leisure, the Basis of Culture, Josef Pieper makes that case that the only way to escape the cycle of work is to receive breaks in time from without. Even vacations, he points out, cannot be “leisure” if we view them strictly as breaks from work. Modern views of labor probably originated with Marx and his followers, and certainly we should sympathize with the “proletariat,” if we wish to use the term. But as Pieper wryly remarks, “Proletarianism cannot obviously be overcome by making everyone proletarian.”
Ordinary time may be strictly linear, but not “eternal time.” Eternal time contains all moments. We the laity, despite our ordinary and natural station, can still at times participate in eternal time. Taking the crucifixion as an example, Taylor writes,
Meanwhile the Church, in its liturgical year, remembers and re-enacts what happened . . . [at Christ’s crucifixion]. Which is why this year’s Good Friday can be closer to the Crucifixion than last year’s mid-summer’s day. And the Crucifixion itself, since Christ’s passion here participates in God’s eternity, is closer to all times than they in secular terms are to each other.
Put in other terms, on this view tracts of secular time were not homogenous and interchangeable. They were [differentiated] by their placing in relation to higher time.
Medieval carnivals did not participate in sacred time, but they did recognize the duality. By breaking down the natural order of ordinary time, they testified to the reality of sacred eternity, where a completely new order will forever take hold of the cosmos. Thus, the breaking down of the order gives it new life, the secular/ordinary order gets reborn freshly after each carnival. It makes perfect sense that the “Lord of Misrule” would “reign” during Christmastide, for this time on calendar celebrated the breaking in of the eternal into temporal via the Incarnation. “How can the guests of the bridegroom fast while He is with them (Mk. 2:19)?”
Carnivals did not protest against the prevailing order so much as re-affirm it. Recognizing its temporary and inferior status was the only way it could be reaffirmed, the only way order could perpetuate.
We remember Henry VIII for his many marriages, but it makes perfect sense that an absolutist like Henry would also abolish the days of misrule at Christmastide. This too accompanies his seizure of monastic lands. The monastic vocation and the carnival testify to this tension in time, and to the transitory nature of the state. No statist like Henry likes such things. Worlds other than those they made frighten and confuse them.
We see too that whatever its intentions, by abolishing liturgies and the church calendar, the Reformation paved the way for secularization. Bit by bit Protestant denominations moved away from the “sacred time” of the church calendar year. Taylor cites Walter Benjamin’s description of “homogenous and empty time” as the mark of modern consciousness. “On this view,” Taylor writes, “time [has no meaning in itself] but is like a container, indifferent to what fills it. Without “eternal liturgics,” and without a sense of time as a gift to mold and shape us, all that is left is for us to fill time with meaning. And so we have, and created the secular state thereby.
This secular victory is quite empty, however. The homogenization of time makes everything sterile. Nothing can have real meaning. Without fasting, our materialistic civilization cannot even feast. With the homogenization of time comes the homogenization of space–including space for worship. With no delineation of either time and space, it’s no wonder that, to riff on Milton Friedman, “we’re all secular now.”
We see this view of the homogeneity and plasticity of time permeate our society. Take Fridays for example. Back in ye olden days Fridays for everyone involved fasting of some kind, for each Friday participated in some way in the Crucifixion–not just in memory, but in reality. After abandoning the dual sense of time described above we instead oriented time around our work/school week. Now Friday has taken on the opposite role in our secular liturgy as a day of release, fun, and celebration. Imagine a family trying to establish something of the older sense of Fridays, and the enormous accompanying societal/liturgical pressure to go out and have fun with friends from work or school facing them square in the face.
“Resistance is futile.”
Of course, this same story has been played out in so many other areas. Without Advent we get Black Friday. Without Paschaltide we get “Spring Breakers.”
In a recent conversation with Hank Hannegraaf Rod Drehrer recounted his meeting with a group of evangelical pastors near the election. While Drehrer understood why one might vote for Trump “in sorrow,” as an alternative to Clinton, he admitted an utter incredulity in seeing some pastors positively enthused about Trump. The response from another evangelical who shared his lament was, “You have to understand, they have no Plan B. Politics is the only way they can conceive of changing the world.”^
The statism of Henry VIII–and others– has born disastrous fruit.
Many on the more secular left might lament Trump’s election and see it as proof that the “war has yet to be won,” or something like that. They can relax and break out the cigars. The war was won long ago, the rest has been mopping-up operations here and there.
I find it hard to tell if Taylor laments or merely describes the shift towards secularism. He does state that at most all those who hope for a return can do is indulge in nostalgia. I agree that the tide ran out long ago, but I have more hope. A proper and effective response will first recognize that turning the battleship will take generations of small faithfulness in our lives and homes. We should begin with a developing a new sense of time.
Written (originally in 2018) on the Feast of the Chains of St. Peter, and the Commemoration of St. Paul the Apostle
*The attempt to replace B.C./A.D. with BCE/CE may only be meant as a sop to political correctness or inclusivity. No doubt people mean well. But still, the switch is at root an attempt to remake our understanding of time. Though I lament this shift, it is in many ways long overdue, as we no longer order our lives around the impact of the Incarnation. It took the French just four years of Revolution to switch their calendar. It will take us much longer, because we have nothing to replace it with. We lack the bold audacity of the French, which is a good thing, considering that tens of thousands died in the French Revolution and millions died in the Napoleonic wars.
**Visitors to the monasteries on Mount Athos notice that two different clocks are used in many of the monasteries. One, the familiar ordinary/secular time, the other clocks measure the now nearly extinct “Byzantine” time (Byzantine clock seen bel0w) to reflect this dual reality.
^So too the French Revolutionaries, which explains the failure of their festivals. They sought to ape medieval carnivals, but key differences persisted:
- They were attempting to construct a new order, not deconstruct an existing order.
- Thus, their festivals had a much more didactic emphasis than medieval carnivals, which
- Made them much more boring.