An Epistle of Comfort

The 21st of February this year will mark 528 years since the martyrdom of St. Robert Southwell upon the scaffold a Tyburn upon charges of treason, though his only crime was in ministering and providing spiritual comfort to a small number of Catholics, then persecuted by Royal decree, in underground Elizabethan England.

On the morning of Friday, 21 February 1595 by Julian reckoning, Southwell was drawn by a cart from Newgate to be hanged, drawn, and quartered as his fellow Jesuit Edmund Campion had been a little more than thirteen years earlier. Despite the government’s clumsy ruse of hanging a famous criminal at the same time at a place remote from Tyburn in order to divert the attention of the populace, a great throng had gathered to watch the priest meet his end. Eyewitness accounts, both Catholic and Protestant, are unanimous in describing Southwell as both gracious and prayerful in his final moments. When cut loose from the halter that tied him to the cart, he wiped his brow with a handkerchief and tossed the sudarium into the crowd, the first of what would become his relics. When asked if he would like to speak, Southwell crossed himself and first spoke in Latin, quoting Romans 14:8:“Sive vivimus, Domino vivimus, sive morimur, Domino morimur, ergo vivimus, sive morimur, Domini sumus.” If we live, we live in the Lord. If we die, we die in the Lord. Therefore, whether we live or we die, we are in the Lord. He then addressed himself to the crowd, saying he died a Catholic and a Jesuit, offenses for which he was not sorry to die. He spoke respectfully of the Queen, and asked her forgiveness if she had found any offense in him. Then, after the hangman stripped him down to his shirt and tightened the noose around his neck, Robert Southwell spoke his last words, echoing those of Christ found in the twenty-third chapter of Luke. Three times he prayed, “In manus tuas, Domine, commendo spiritum meum. Redemisti me, Domine Deus veritatis,” (Into your hands, Lord, I commend my spirit. You have redeemed me, Lord God of truth) while repeatedly making the sign of the cross. At the third utterance of these words, the cart rolled away and Southwell hung from his neck. Those present forbade the hangman cutting him down to further the cruelties of drawing and quartering commencing before Southwell was dead. Yet, despite their efforts, according to one account, he was still breathing when cut down. When the executioner lifted Southwell’s head up before the crowd, no one cried “Traitor,” as was the custom. Even a pursuivant present admitted he had never seen a man die better. Southwell had been in England on his mission from 1586, when he would have been around twenty-five years old. He was never old.

In 1587, Southwell started writing a series of letters to Philip Howard, the Earl of Arundel, who was then imprisoned in the Tower for plotting against the Queen in defense of his Catholic faith. The letters, later published clandestinely as An Epistle of Comfort, are spiritual counsel for a church and its faithful under extreme duress. The first lines of the book articulate as much:

“It hath been always a laudable custom in God’s Church for such as were afflicted in time of persecution to comfort one another, not only by continual prayer and good works but also by letters and books.”

It certainly has seemed like a period of persecution for the past few years, though even longer if I am honest. We live in a world now characterized by demonic parody at scale, parody of the human being, of the beauty of biblical gendered typology, of Christ, of Sophia. What we have is not a persecution in the sense of outright imprisonment and torture, but of their more subtle deployments of isolation, compulsion, and depression. But make no mistake: this is still persecution.

To be sure, Southwell’s Catholicism is profoundly masochistic to a degree, with his preoccupation with suffering and martyrdom. Or so it may seem to us. I get it. But, as Dietrich Bonhoeffer told us not all that long ago, we have become too accustomed to “cheap grace.” This is also a theme of Aldous Huxley’s Brave New World. In that important novel, Mustapha Mond, the World Controller, tries to explain to John the Savage why the world no longer needs religion, or suffering, or God (very much in the manner of a Noah Yuval Harari) because soma (a kind of combination anti-depressant and psychedelic) is “religion without tears.” But John isn’t buying what Mond is selling. He knows madness when he sees it. “What you need,” the Savage tells him, “is something with tears for a change. Nothing costs enough here.”

Nothing costs enough here. I often think of those words when I speak to students, particularly young women who have grown up in a culture where young men (boys, really) have been so pornified and compromised morally that they expect sex for the most minor of services—like a hamburger—and that love has very little to do with it. I tell them that when I was a young man, I still carried the idea that I had to earn a girl’s love before expecting so much as a kiss. They think this idea very quaint—and naive, I suppose. But they also lament that such is no longer the case, or at least that is what they have been conditioned to believe. My youthful assumption was also John the Savage’s—and it is likewise ridiculed and dismissed by the citizens of the brave new world Huxley describes, as well as the brave new world surrounding us. He clearly saw where things were headed.

I have certainly been in need of an epistle of comfort of my own these days. I’m sure I’m not alone. And these things come when and how they are needed. For one, I have found tremendous solace in reading children’s literature, both with my youngest two sons and on my own. My youngest is now twelve, and I had stopped reading to him and his brother in the evenings about a year ago when we were making our way through The Silmarillion. They could read on their own, after all. But one of their big brothers gave them a satchel of classic children’s lit books for Christmas, which prompted my youngest to say to me a couple weeks ago, “Remember when you used to read to us?” As if I could forget! So, at his insistence, we started reading Rudyard Kipling’s The Jungle Book (which I had never read, despite having been a Waldorf teacher and father of nine children—and I have been reading to children at night for over thirty years!). On my own time, before bed I have been reading George MacDonald’s Fairy Tales. They’re such a balm for the soul.

For another, as ever in my life, I have turned to music. Now this happened by a very serendipitous path. In a course I teach on persuasive writing, I forbid the students to write “college papers.” Because I CAN’T EVEN. Instead, I expect them to find other methods, other genres for persuading their readers. This week, my topic was “mash-ups,” the combining of different genres to create something new and exciting. For such an enterprise, I chose, quelle horreur!, Taylor Swift. First of all, we look at Jared Smith’s “Taylor Swift: A Socratic Dialogue” from McSweeney’s, certainly one of the cleverest and funniest pieces of writing on the internet, mashing up Plato’s style with Swift’s. I know. I also throw in Swift’s collaboration (while still a teenager) with, of all people, Def Leppard, performing their metal megahit “Photograph.” It’s mind-blowing. I do this to show how combining things one would never put together can come up with surprising results. It’s one of the oldest tricks in the creative-process book.

Finally, I show them Swift’s collaboration with the, alas, now defunct Civil Wars on “Safe and Sound,” the song they wrote together for the first Hunger Games film, based on the book of the same name (talk about timely children’s literature!). It is a superb modern folk song, and the version below, under T-Bone Burnett’s visionary musical production, is sublime.

I always tell my students that I’d love to see Swift do an entire album like this and prove that she has gravitas when she wants to and is not really as superficial as her music may sometimes suggest. Of course, this was a little easier before she started (as all of her profession do) weighing in on politics, religion, and culture. But that’s how it goes. I’m so glad nobody ever asked for my opinions when I was 23.

Anyway, I told you that story to tell you this one. After showing “Safe and Sound” to my students, I decided it was time I learned how to play it on the guitar. It didn’t take but a couple listens, and it is a lovely progression courtesy of the wonderfully talented John Paul White. But that led me to searching for White’s Civil Wars partner Joy William’s version of their “From This Valley,” a folk-gospel barn-burner if ever you heard one. I bet I listened to it 20 times on one day, learned how to play it on the guitar, and played along with the video. The lyrics are poetic, uplifting, and grounded in Jesus. You can’t ask for more.

Oh, the caged bird dreams of a strong wind That will flow beneath her wings Like a voice longs for a melody Oh, Jesus carry me

Won’t you take me from this valley To that mountain high above? I will pray, pray, pray ‘Til I see your smiling face I will pray, pray, pray To the one I love

There is something downright miraculous about seeing a woman, a genuine female and pregnant woman at that, lifting up her voice in song and rejoicing in the glory of the Lord. In our perverse times, it is nothing short of salvific, a fresh draft of cool spring water in the desert of the technocracy.

So this was my epistle of comfort this week, albeit it arrived by a circuitous route. But that’s how grace works, isn’t it? You think you’re doing one thing, following one trace, going about your daily tasks, and it brings you where you need to be. That’s the world I want to live in. I don’t want to live in a world without religion or suffering or God. So I will pray, pray, pray until I see his smiling face.

Michael’s latest book is Sophia in Exile. He can be reached at director@thecenterforsophiologicalstudies.com Also check out the latest volume of Jesus the Imagination: Flesh & Spirit and The Regeneration Podcast. Twitter: @Sophiologist_

Milk & Honey

I have been making a lot of cheese.

Over the past two weeks, I have made roughly fifteen pounds of farmer cheese, a mild variety that requires only vinegar for separating the curds from whey, about three pounds of ricotta (which is made by almost boiling the leftover whey), five pounds of queso blanco, and five pounds of manchego, my absolute favorite, though it won’t be aged enough for at least a month. I’ve also been making butter when I get a chance. It’s pretty easy to tell we have a cow, a Jersey named Fiona.

Fiona gives about three gallons of milk a day (we milk by hand, btw), which is far more than we can use, and that’s why we offer a milk share through our CSA. Even though we have eight shareholders, we still have far more milk than we can use. Which is okay with me. I hope to get enough cheese and butter stored by Thanksgiving to last us through the winter. But it takes time. Making soft cheeses is relatively quick—just a few hours including hanging and drying—but making aged cheeses is an all-day affair, and this is without considering the aging process, which can last anywhere from one to six months (even more in the case of Parmesan).

We also raise honeybees on our farm. Right now we’re down to two hives, but we’ve had up to six. Bees are hard. If I lost a quarter of my animals over the winter, I’d think I was an abject failure; but if a beekeeper loses a quarter of his or her bees, he or she will invariably say “I only lost a quarter!” Varroa mites, GMO crops and glyphosate (not on my farm, but I can’t keep the bees inside a fence), and the DNR spraying for mosquitoes (IN NOVEMBER!!!) provide incredible challenges to the beekeeper. Nevertheless, we usually manage to put up enough honey to last us through the year; and I’ll be pulling the last of the honey for our use next week, just before the goldenrod goes into full bloom and the honey starts to smell like damp socks (I’m not kidding). After the honey harvest comes in, I’ll try to put up another five gallons of mead that will probably be ready around Twelfth Night

All of this, of course, coincides with the way the agricultural year begins to wind down in the Northern Hemisphere at this time of year. I have to get out to the gardens and pull the field onions and potatoes (including sweet potatoes), and get ready to process our surplus animals, not to mention that I need to prepare for the coming hunt of the deer this November. Being part of Creation requires this of me. I’m a farmer.

It is almost impossible, at this time of year, for me to not think of Waterloo Township, the hilly Michigan countryside where I live, as a land flowing with milk and honey. Because, quite literally, it is.

On the other hand, so, at least potentially, is every other piece of land. We all know the biblical promise:

“And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey.” (Exodus 3:7-8)

The land the Israelites came to, however, was not as fertile as one might think: through the help of God, they made it so. As Ellen Davis writes in her wonderful Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible, the wager of the Israelites in their partnership with God is characterized by the requirement “to imagine their land as blessed precisely in the fragility that necessitates and therefore guarantees God’s answering attention.” [1] There is no reason to believe the same isn’t possible in any other geographical context.

Meanwhile, I have been haunted by something I bumped into while I was preparing Jesus the Imagination, Volume 3: Christ-Orpheus for publication. It was a reference to early Christian liturgies, before the codification that always accompanies State approval and morphs into a late-classical version of the “best practices” sloganeering that so infects academia and business today. Apparently, milk and honey were used sacramentally in liturgies just as much as bread and wine were. [2] I will definitely be following up on research in this direction when time allows, but I do know of people experimenting with the reintroduction of milk and honey as sacramental elements in modern liturgical settings, clandestine though they be. At first I didn’t like the idea, I must admit; but it’s grown on me.

Clearly, the image of milk and honey (both products of the female of their respective species) bears an appreciable amount of sophiological heft. And this is as it should be. It’s what’s missing. And for a culture essentially waging war on both the feminine and fertility, it has never been more needed. So much of this is described in the celebration of divine and human eros that is The Song of Songs:

“Let my beloved come into his garden, and eat the fruit of his apple trees. I am come into my garden, O my sister, my spouse, I have gathered my myrrh, with my aromatical spices: I have eaten the honeycomb with my honey, I have drunk my wine with my milk: eat, O friends, and drink, and be inebriated, my dearly beloved.” (5:1)

Our own culture exhibits an incredible degree of insanity regarding farming. The assumption that agriculture can thrive without animals is one aspect of this nightmare only a bureaucrat could devise. And the promotion of insect protein and, yes, that acquired via cannibalism (but a softer, gentler cannibalism) to replace that from animals (including their milk) would be laughable were not the Archons pursuing it so aggressively.

So think of me, gentle friends, eating farmer cheese with basil, tomato, salt and pepper, sipping on a draft of fresh mead. Think of the feminine and fertility and how scarcity is the myth that tries to replace fecundity. For there is a richness to life the Archons will never comprehend.

“Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God.” (Amos 9:13-15)

Michael’s latest book is Sophia in Exile. He can be reached at director@thecenterforsophiologicalstudies.com See also The Center for Sophiological Studies' available courses. Also check out the latest volume of Jesus the Imagination: The Divine Feminine. Twitter: @Sophiologist_

1. Ellen F. Davis, Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible (Cambridge, 2009), 27.

2. Everett Ferguson, Baptism in the Early Church: History, Theology, and Liturgy (Grand Rapids, 2009), 20.

The New Demons

In early modern England, a playgoer and diarist recorded an extraordinary special effect during a performance of Christopher Marlowe’s Doctor Faustus:

“Certaine Players at Exeter, acting upon the stage the tragical storie of Dr. Faustus the Conjurer; as a certaine number of Devels kept everie one his circle there, and as Faustus was busie in his magicall invocations, on a sudden they were all dasht, every one harkning other in the eare, for they were all perswaded, there was one devell too many amongst them; and so after a little pause desired the people to pardon them, they could go no further with this matter; the people also understanding the thing as it was, every man hastened to be first out of dores.” [1]

Reportedly, this was not the solitary instance of the appearance of unaccounted-for players at performances of the play. But was it an actual supernatural occurrence, or only some over-the-top PR devised by some Elizabethan theatrical impresario? Nobody knows for sure, but I wouldn’t rule anything out. Always remember: there are more things in heaven and earth than are dreamt of in your philosophy. If you call them, they will come.

The early modern period, though it was also the time of the first stirrings of Bacon, Descartes, and the Scientific Revolution, was still a period of widespread belief in the supernatural, a belief which even found its way into what we might now call scholarly research. In my book Literature and the Encounter with God in Post-Reformation, I explore this phenomenon in relation to John Dee and his alleged conversation with angels in a chapter entitled “John Dee: Religious Experience and the Technology of Idolatry.” My argument there is that the various occult technologies employed by Dee and his assistant Edward Kelly actually worked toward deluding him (or assisting the spirits with which he was conversing toward deluding him) and resulted in a kind of Maronian lapse into idolatry. It is a tragic and cautionary tale that should make anyone think twice (or more) about using any kind of paraphernalia for attempting converse with supernatural beings. It never ends well. Not a good idea. Don’t do it. But these types of experiences hardly ended with the arrival of the Enlightenment.

On the first day of Easter 1898, for example, the Russian philosopher and mystic Vladimir Solovyov encountered a demon while on ship. It appeared “in the form of a shaggy beast,” and he asked it, “But you know that Christ is risen?” “He may very well have risen,” the beast is said to have replied, “but I will make an end of you all the same” and attacked him. According to Sergey Solovyov, the philosopher’s nephew and biographer, Solovyov was later “found stretched on the floor senseless.” [2] But he lived.

I’ve seen or experienced such things at first hand a number of times over the years, the last time about a year ago. Here’s an entry from my notebook: “My daughter is being bothered by a spirit. It won’t let her sleep. Every time it visits, always late at night, she awakens me in tears and asks me to bless her room. I pray Psalm 68 and sprinkle the room with holy water, and then the entire house, the younger children sleeping in their beds, and I anoint her with chrism. One night the spirit returns and is very reluctant to leave. After removing it from my daughter’s room, it disturbs my sleeping wife who awakens and tells me “Michael, you need to get rid of it,” in a very forthright manner as if telling me to wash the dishes. I anoint her, cleanse the room with holy water., and she goes back to sleep. When I go back to bed I pray the rosary. I finish praying, and start to fall asleep when it attacks me, pushing me down on the mattress by the shoulders. I struggle to breathe, to awaken and rise; but finally yell, “Go!” and I can get up. I anoint myself. It leaves for a time.”

I’ve told other people about what happened, and I have been (and haven’t been, at the same time) surprised to find that such is not as uncommon as one might believe. Perhaps we are not as modern as we have let ourselves believe.

Of course, none of us should really be surprised: the Gospels are full of stories about Christ casting out demons. Unfortunately, many contemporary Christians try to interpret the demons Christ encounters as manifestations of psychiatric disorders, or quirks. Or something. Maybe anxiety.

Maybe.

I say all this, not to wax sensational but only to say that our own cultural moment for the last few years seems to me increasingly to give evidence of a kind of widespread demonolatry, but for the most part masked by a sort of postmodern secular ennui. Or, as Shakespeare says in The Tempest: “Hell is empty, and all the devils are here!” I mean, just look around.

As we see in scripture, notably in the temptations of Eve in Genesis and Jesus in the gospel accounts, the demonic is the origin of false advertising. The subject is promised all kinds of goods—power, wealth, longevity, prosperity—but the delivered product never lives up to the hype. Just the opposite. These promises continue in our own day, though the chosen medium is not via supernatural “magic” in the manner in which it may have been understood from ancient to early modern times, but through medical and technological interventions aided and abetted by governmental policy and popular acclaim. The recently much-touted transhumanism is but one example of this with its accompanying slogan of “You’ll own nothing and be happy” and other Utopian currencies of false coinage. Demons may offer freedom or liberation, but what they deliver is slavery. Every. Single. Time.

Importantly, these interventions—not all at once, but over time and, ultimately, totalizing—distance the subject from nature. We end up imprisoned in a technological-pharmaceutical-bureaucratic Otherworld This was the long-game of urbanization—and the kinds of transhumanist phenomena I’m speaking about are nothing other than afflictions attendant to urbanization. You don’t see it happening with people in the countryside. As Jacques Ellul writes, “The city person is separated from the natural environment and, as a consequence, the sacred significations [of connection to the natural world and its rhythms] no longer have any point of contact with experience.” [3]

I don’t have a precise taxonomy for these various spiritual beings afflicting individuals and the world, but they both seem different in kind and identical in aims. I think this works initially at the individual level, exploiting the traumas and anxieties of good people who have given in to despair and hopelessness, who think something must be wrong with them and that the magic of pharmacology or technology or politics can deliver them. This is a very subtle and sneaky form of idolatry—it happens without one knowing it. But, as happened in many of the totalitarian regimes of the 20th century and as we are witnessing today, this free-floating anxiety can metastasize into the body politic (the demonic parody of the Mystical Body) and infect entire societies with various forms of possession.

This is why Ellul described our post-Christian era in terms of “the new demons.” Even though our societies in the West are post-Christian, they still retain the assumptions of Christianity, though their allegiances have been unconsciously transferred to other gods. “Post-Christian society,” he writes, “has been deeply affected by Christianity, and bears the latter’s mark: the mark of original sin, of the desire for salvation, hope, and a kingdom of God, of the conviction that a Savior is needed, of the society those who are aware of radical guilt yet know they cannot pardon themselves.” [4] I can’t even read these words without images of the past decade’s ongoing secular fundamentalism—the canceling, the shaming, the iconoclasm, the calls for repentance (but never for those calling for it)—rising before me. But, as Ellul would say, these are demonic parodies of Christianity.

Michael’s latest book is Sophia in Exile. He can be reached at director@thecenterforsophiologicalstudies.com See also The Center for Sophiological Studies' available courses. Also check out the latest volume of Jesus the Imagination: The Divine Feminine. There are also a few spots open in the Biodynamic Farming and Gardening as Christian Path course being offered at the end of April. See more here.

1. E. K. Chambers, The Elizabethan Stage, vol. 3 (Oxford, 1923), 3:423-24.

2. Sergey M. Solovyov, Vladimir Solovyov: His Life and Creative Evolution, trans. Aleksey Gibson (Eastern Christian Publications, 2000), 464.

3. Jacques Ellul, The New Demons, trans. C. Edward Hopkin (Seabury Press, 1975), 62.

4. Ibid., 24.