Media

Turning Cows into Ideas
Roger Scruton, philosopher & farmer, tells us how to make farms profitable even if no one buys a thing:

Very few farms are profitable, and ours exists more…as a rural consultancy and ideas factory. Our neighbors turn grass into milk and make a loss; we turn grass into ideas and make a profit. We keep horses of our own, which we look after, and allow our neighbors to use the pasture for their cows: cows too, viewed from the window, can easily be made into ideas. We also keep chickens, and occasionally pigs, which we turn into sausages, after their brief time as ideas.

Aging, Individualism, and Our Middle-Class Dreams
Peter Augustine Lawler, ethicist and critic, tells us how caring for the old competes with our work-a-day society’s love of freedom and laboring:

Surely there is little worse than to have Alzheimer’s and be alone…Yet the currents of our time push us almost inescapably in this lonely direction. Lives moved by a veneration of independence threaten to leave us unprepared for depending and being depended upon, and so actually to increase the burdens of long-term care for the dependent in our society. The inability to think clearly about the basic human need of caregiving—and so the inability to provide effectively for it—may be the price paid for all the undeniable and wonderful technological success that characterizes our time.

Vigen Guroian on Flannery O’Connor’s Iconographic Fiction and Christian humanism.

Stephen Gatlin decipher’s Francis Collins’ chatter about God.

T.L. Reed’s short story “Weight on Lilies” depicts aging and things left undone.

Bart Fleuren finds the endangered species Homo Economus Christianus in some Third Ways.

Adrienne Su’s poem “Fear of Flying” reminds us of what we know we know.

Read the announcement of Clarion’s Web launch on Christian Newswire.

The Clarion Review is published by the American Orthodox Institute, a research and educational organization that engages the cultural issues of the day within the Orthodox Christian moral tradition.

Perilous times for Egypt’s Christian community. In “Egypt’s Coptic Christians Are Choosing Isolation,” the Washington Post reports that “the most populous Christian community in the Middle East is seeking safety by turning inward, cutting day-to-day social ties that have bound Muslim to Christian in Egypt for centuries.”

The story notes a dramatic decline in of the Coptic Christian population in Egypt. Violent confrontations between Muslims and Christians are on the upswing. In May, Arab Bedouins attacked monks reclaiming the 1,700-year-old monastery of Abu Fana.

Monks say the attackers fired on them with AK-47 assault rifles and captured some among them to torture. Attackers broke the legs of one monk by pounding them between two rocks. One Muslim man was killed.

A few days earlier, gunmen in Cairo killed four Copts at a jewelry store but left without taking anything. Strife over liaisons between Christian and Muslim men and women led to recent clashes between the communities in Egypt’s countryside.

Egypt’s government invariably denies that sectarian tension lies behind the violence. It blamed the violence at the Abu Fana monastery on a land dispute.

A monk, Brother Shenouda, says: “I believe we will be the new martyrs.”

The Free Copts site has extensive coverage of the violence directed at Christians.

The blog of the Middle East Media Research Institute published a report from Egyptian writer Ahmad Al-Aswani on the escalating series of physical attacks on members of the Coptic minority in Egypt:

What is happening is an attempt to terrorize Egypt’s Copts, and to force them either to emigrate from the homeland once and for all, or to convert to Islam to protect themselves and their families [from harm] and to protect their property from the confiscation mentioned by many Islamic publications.

It causes me regret, and as an Egyptian it makes my heart bleed, to see this farce endlessly repeated, and to see the same prominent individuals say the same words – and [then to see] the matter forgotten a short time later.

Frankly, I blame the Coptic leadership in Egypt, headed by His Eminence Pope [Shenouda III] himself, because it has reached the point where lives and property are taken with impunity, and clearly with the authorities’ collusion – with no fear of effective response, and with the confidence of all that, as always, the matter will end with beard-kissing and forgetting.

In his latest podcast on Ancient Faith Radio, Fr. Thomas Hopko looks at Great Lent as the “tithe of the year,” during which believers try to be what they ought always to be. Fr. Tom, an advisor to AOI, shares his Lenten maxims, the things a believer would do if they were really a believer and wanted to live as God wanted us to live.

At the top of Fr. Tom’s list: “Be always with Christ. Trust God in everything. Never forget God.”

All of Fr. Tom’s podcasts are archived here.

In late January, Russian television showed “The Fall of an Empire: The Lessons of Byzantium,” a film by Archimandrite Tikhon Shevkunov. The film has sparked a controversy in Russia about the role that the West played in the collapse of the Byzantine Empire, whether modern Russia faces similar dangers, and whether the Russian Orthodox Church could help prevent a similar collapse.

The Moscow Times published two opposing views on the documentary today. Mark Urnov, dean of the political science department at the Higher School of Economics, had this to say:

This is not a historical film but a mythological one. It appeals to a myth deeply rooted in the consciousness of many Russians — one that combines the bold ideas of Moscow as a “Third Rome,” the greatness of the 18th- and 19th-century Russian Empire and the Communist fairy tale of a flourishing Soviet superpower that was destroyed by insidious and subversive liberals.

The film uses the Byzantine model to advance another myth — that all of Russia’s problems today are rooted in confrontations dating back to ancient times. These include Russia’s eternal battle with the West, which many conservatives believe harbored an irrational hatred for Russia “on a genetic level.” Other clashes included the Russian Orthodox Church vs. Catholicism and individualism vs. the state.

Fr. Vselevod Chaplin, vice chairman of the department of external church relations of the Moscow Patriarchate, countered with this:

A fresh look at Byzantium — an empire despised by both Western and Soviet ideologues — presents us with an excellent opportunity to talk about today’s Russia. For the first time, the average television viewer heard that the Eastern Roman Empire was neither an “evil empire” nor a center of dark obscurantism and superfluous luxury, but the largest civilization of its time and one that has something to offer modern Russia.

It is little wonder, then, that the film upset those who have been trying to convince us that the sun rises not in the East but in the West. It is surprising that some critics have not bothered to discuss the film’s production quality or the facts and ideas it portrays, but have simply lashed out at the very idea of “rehabilitating” Byzantium and the “Byzantine spirit” in Russia. Their arguments are weak. “The filmmakers are trying to take us back to the Middle Ages,” they say.

Read the full exchange here.

The Pravoslie Web site published the script from the documentary here.