Thursday, 29 June 2017

Mass readings in #Scots: Feast of SS Peter and Paul, Apostles (Year A)



Gospel reading
Matthew 16: 13-19

Whan Jesus cam’ intil the coasts o' Cesarea Philippi, he spier’t at his disciples, sayin’, "Wha do men say that I the Son o’ man am?" An’ they said, "Some say that thou art John the Baptist, some Elias, an’ ithers Jeremias, or ane o' the prophets." He saith until them, "But wha say ye that I am?" An’ Simon Peter answer’t an’ said, "Thou art the Christ, the Son o’ the livin’ God." An’ Jesus answer’t an’ said until him, "Blesset art thou, Simon-Barjona: for flesh an’ bluid haena shawed this until thee, but my Father wha is in heaven. An’ I say alsua until thee, That thou art Peter; an’ upon this rock I will big my kirk; an’ the yetts o’ hell sallna prevail agayne it. An’ I will gie until thee the keys o’ the kingdom o’ heaven; an’ whatsaever thou sallt bin’ on yirth sall be bund in heaven, an’ whatsaever thou sallt lowse on yirth sall be lowset in heaven."

(From The Gospel of St. Matthew, Translated Into Lowland Scotch, by George Henderson (1862) here)

Wednesday, 28 June 2017

Manent Mercredi #11: more on Manent from the Liberty Law Forum



Further to my last Manent Mercredi, more from Paul Seaton at the Liberty Law Forum:

If I had to venture a French thinker who has significantly influenced Manent’s thinking about the nation, I would propose Charles Péguy (1874-1914). Among other things, Péguy introduced the concept of “communion,” which has a spiritual dimension lacking in the Greek koinōnía, and his writings helped Manent see how the nation synthesizes the temporal (past, present, and future) and historical phases of a people’s existence. There are some beautiful passages in this vein in the book I translated, Democracy without Nations?

[...]

In Manent’s view, oft repeated, the post-Maastricht EU has been constructed in the light of an Idea of Humanity as already (or virtually) united, with no significant collective differences.What is normative is the autonomous individual and harmonious Humanity. As a result, all other human groupings lose normative status, especially nations and religious communions, and are seen as threats, or as material to be remade along ideological lines. Moreover, this view of integrated Humanity is enforced. Rigorously. 

More here.

Seaton discusses a number of alternative 'takes' on Manent which are linked to in his article and are worth pursuing. My tuppenceworth (admittedly a tyro's tuppenceworth offered in the spirit of one who is interested but does not know) is that I find in Manent a number of themes from Leo Strauss which I find helpful: in particular, the 'political' as a sphere of human practice irreducible to philosophy or religion, but which maintains a creative tension with them, and the importance of engaging with classical thought as a root to the perennial problems of politics. In addition, however, Manent has a greater focus on the potential of modernity, coupled with an interest in two contemporary concrete issues: the EU and the place of Islam in Europe. (I found Aurelian Craiutu's essay helpful here.)

Saturday, 24 June 2017

Mass readings in Scots: Twelfth Sunday of the Year (Year A)



Gospel reading
Matthew 10:26-33

[Thir twal Jesus sent oot, and chairged them, sayin,]

“Be-na fley’t at them than; for thar is naething cover’t that sanna be uncover’t ; and hid, that sanna be kent. What I tell ye i’ the mirk, tell ye oot i’ the licht ; and what ye hear whush’t i’ the lug, proclaim ye on the hoose-taps!

"And dreid-na them wha slay the body, but canna slay the saul! but raither dreid ye him wha is able to wreck saul and body in hell! Arena twa sparrows gaun for a bodle? And ane frae mang them fa’s-na on the grund withoot yere Faither! But the vera hairs o’ yere heid are a’ coontit. Dinna be dowie, than: ye are better nor mony sparrows!

"Whasae sal own me afore men, him sal I own afore my Faither wha is in Heeven. But whasae disowns me afore men, him sal I disown afore my Faither wha is in Heeven."

(From The New Testament in Braid Scots William Wye Smith (1904) here)