Ari Fleischer defending Amy Barrett’s religious views argues America is, at least must be understood as an inclusive society with a multiplicity of traditions. David Hanson Hoover Institute warns university professors are overwhelmingly liberal with a 13 -1 ratio v conservatives. They have no viable peer counterbalance to restrain their increased extremism. Reportedly many of the strident often violent protesters are university students. These two features combine for cultural war. Realpolitik would seek accommodation. Although Woke extremism will not accommodate. Catholicism weakened by scandal and inertia nevertheless remains the final hope for moral renewal. As always decisive leadership can achieve that miracle. Lacking that philosopher [as in love of wisdom] lawyer Kalb’s vision for promulgating our best understanding of God, man, and the common good remains as he acknowledges until a better day a bridge too far. What seems viable at present, perhaps for the long term is formation of a diaspora of such communities. As a priest I can add this has become a mission among my peers. During a previous Dark Age mountaintop monastery communes held out to eventually restore civilization. – Fr Peter Morello, PhD
“During a previous Dark Age mountaintop monastery communes held out to eventually restore civilization.”
I natt ble jeg liggende å tenke på denne setningen av Fr Peter Morello, PhD, hvor jeg kom til at dette er eneste mulighet, å ta med stabburet for å etablere et nytt mini-Grythengen et sted etter Dahlsleden, hvor vi forsøker å ivareta arven etter bedehuslandet gjennom den mørke tiden vi nå er inne i, til man på nytt begynner å gjenopprette sivilisasjonen, da vår sivilisasjon har falt sammen og vi nå er langt inne i barbariet.
Også Kalb syntes denne kommentaren var meget interessant, og han fant det oppmuntrende at prester hadde begynt å tenke etter disse linjer. Men det er slik man må tenke, for her stabburet ligger nå finnes verken framtid eller håp. Å videreføre arven etter bedehuslandet ute på stabburstunet eller i himmelenga vår, har blitt plent umulig, da alt hva som gjorde dette til ei himmeleng er borte. Landskapet, menneskene, teknologien, landbruket, friluftslivet, alt har blitt altfor brutalisert og modernisert. Hadde de fem store vært forutseende, da ville de bestemt allerede ved stiftelsen av Fellesmisjonen ved Romedal bedehus i 1899, at landskapet og teknologien etter grenda til Totenåsens apostel skulle forblitt akkurat slik det var da, slik at dette landskapet kunne fortsette å være et troslandskap.
Fotografiet ovenfor viser et lite utsnitt av Totenåsen, hva som var Norges svar på Appalachian Mountains, country-musikkens vugge. De musikklagene som formet seg rundt Totenåsen, hvor de sang gamle bedehussanger Dahl hadde samlet, sanger uten forfatter eller notetekst, som antok nye former fra grend til grend, var akkurat det samme fenomenet som de mange musikk-gruppene som samlet seg rundt Appalachian Mountains i samme tidsrom, hvor de sang gamle religiøse sanger med lokalt særpreg. Så country-musikken kunne like gjerne oppstått her, hadde vi hatt personligheter som Johnny Cash, Dolly Parton, The Carter Family og andre til å løfte opp og fram denne musikkarven.
But how? Some practical points are obvious. The first is the need to strengthen particular human ties. That requires stability of populations and a greater emphasis on local connections. And that means, among other things, less globalism, more emphasis on boundaries, restraint on immigration, and a bias toward localism and decentralization generally. And it further means restraining unaccountable elites—in the current jargon, draining the swamp.
More importantly, we need as Catholics and citizens to present our best understanding of God, man, and the common good. To do that we need to reject scientistic and technocratic understandings in favor of something more classical, organic, and in line with longstanding Catholic understandings of man and society. We are, after all, living beings with natural, historical, cultural, and spiritual dimensions rather than abstract economic agents, self-creating supermen, or components in an industrial process.
The task is obviously very difficult. But what can’t last won’t last, so the work of reconstruction will eventually begin. Today we need to do what we can to hasten that day and make ready what is needed so that when the work begins in earnest it can go forward as intelligently as possible. And that requires, most of all, self-understanding and conversion of life. – James Kalb
“The task is obviously very difficult. But what can’t last won’t last, so the work of reconstruction will eventually begin. Today we need to do what we can to hasten that day and make ready what is needed so that when the work begins in earnest it can go forward as intelligently as possible. And that requires, most of all, self-understanding and conversion of life.”
Oppgaven er utvilsomt svært vanskelig, dette er bare å innse, å finne et nytt mini-Grythengen etter Dahlsleden hvor Husmannstroens katedral kan få stå i fred og utføre sin gjerning, blir ikke lett. Dette må være et sted ved en liten bekk el., som kan symbolisere Olterudelva, den hellige elva fra Tjuvåsen, samt et sted som innehar en kvalitet uten navn, og dette er steder det er igjen svært få av.
Men Husmannstroens katedral må få stå på et sted som innehar en kvalitet uten navn, hvis ikke kan den ikke utføre sin gjerning, hvilket er å videreføre arven etter bedehuslandet gjennom vår mørketid, inn i tiden hvor den vanskelige rekonstruksjonen av sivilisasjonen tar til. For Kalb er meget klar på at denne rekonstruksjonen må ta til en dag, fordi hva vi nå har kan ikke vare. Og Kalb er like klar på at uten kirken som fundament, har man intet å bygge på under en rekonstruksjon, ingenting annet er adekvat, slår han fast.
Vil allikevel repetere de fire H’er:
Alle disse må med når rekonstruksjonen av vår sivilisasjon tar til, hvor stabburet etter oldefar skal være en bærer av disse gjennom vår nåværende mørketid.
“Today we need to do what we can to hasten that day and make ready what is needed so that when the work begins in earnest it can go forward as intelligently as possible.”
Vi må gjøre hva vi kan for å skynde på denne dagen, skriver Kalb, og dette kan gjøres på mange vis, som ved å melde seg inn i Motvind, motsette seg det tilrettelagte friluftslivet, boikotte å gjøre karriere eller å konsumere vettløst, protestere mot nye Rausteinshytta, etc.
Men vi må også gjøre klart hva som trengs, skriver Kalb, og her er mitt ønske at Husmannstroens katedral kan spille en nøkkelrolle gjennom vår nåværende misære, ved å peke tilbake til bedehuslandet og klargjøre hvilken stor tid dette var, ja jeg ser ikke bort fra at bedehuslandet var den flotteste og sterkeste allmenning Norge har fostret. Dessverre en tid like misforstått som høymiddelalderen, som hadde mange likheter med høybedehuslandet!
2. Single-handedly Rehabilitating the Middle Ages
DR: So for about three centuries, the middle and merchant classes were doing really well. Towns that had been in shambles since the fall of the Roman Empire and had lived under strict feudalism were finally coming into their own. This all hinged on the use of local currencies — grain receipts — through which people transacted. They were what we would now call “demurrage” currencies that were earned into existence. Towns ended up creating more value than they knew what to do with. They started investing in their infrastructure and their windmills and their water wheels; and also in their future in the form of cathedrals and other tourist attractions.
PN: They didn’t get money from Rome to fund their cathedrals?
DR: They did not. The Vatican and central Rome did not build the cathedrals. The funds came from local currency, which was very different than money as we use it now. It was based on grain, which lost value over time. The grain would slowly rot or get eaten by rats or cost money to store, so the money needed to be spent as quickly as possible before it became devalued. And when people spend and spend and spend a lot of money, you end up with an economy that grows very quickly.
Now unlike a capitalist economy where money is hoarded, with local currency, money is moving. The same dollar can end up being the salary for three people rather than just one. There was so much money circulating that they had to figure out what to do with it, how to reinvest it. Saving money was not an option, you couldn’t just stick it in the bank and have it grow because it would not grow there, it would shrink. So they paid the workers really well and they shortened the work week to four and in some cases three days per week. And they invested in the future by way of infrastructure — they started to build cathedrals. They couldn’t build them all at once, but they took the long view — with three generations of investment they could build an entire cathedral, and their great-grandchildren could live in a rich town! That’s how the great cathedrals were built, like Chartres. Some historians actually term the late Middle Ages “The Age of Cathedrals.”
They were the best-fed people in the history of Europe; women in England were taller than they are today, and men were taller than they have been at any point in time until the 1970s or 80s (with the recent growth spurt largely the result of hormones in the food supply). Life expectancy of course was still lower; they lacked modern medicine, but people were actually healthier and stronger and better back then, in ways that we don’t admit.
That was right before the corporation and the original chartered monopolies were created, before central currency was created and local currencies were outlawed. When everything gets moved into the center, things began to change.
PN: It seems like the Dark Ages were not perhaps so “dark.”
DR: Yes, I think that’s disinformation. I’m not usually a conspiracy theorist about these things, but I think the reason why we celebrate the Renaissance as a high point of western culture is really a marketing campaign. It was a way for Renaissance monarchs and nation-states, and the industrial age powers that followed, to recast the end of one of the most vibrant human civilizations we’ve had, as a dark, plague-ridden, horrible time.
Historically, the plague arrived after the invention of the chartered corporation, and after central currency was mandated. Central currency became law, and 40 years later you get the plague. People got that poor that quickly. They were no longer allowed to use the land. It shifted from an abundance model to a scarcity model; from an economy based on annual grain production to one based on gold released by the king.
That’s a totally different way of understanding money. Land was no longer a thing the peasants could grow stuff on, land became an investment, land became an asset class for the wealthy. Once it became an asset class they started Partitioning and Enclosure, which meant people weren’t allowed to grow stuff on it, so subsistence farming was no longer a viable lifestyle. If you can’t do subsistence farming you must find a job, so then you go into the city and volunteer to do unskilled labor in a proto-factory for some guy who wants the least-skilled, cheapest labor possible. You move your whole family to where the work is, into the squalor, where conditions are overcrowded and impoverished — the perfect breeding ground for plague and death. – Douglas Rushkoff
På samme vis som Douglas Rushkoff har rehabilitert middelalderen, ønsker PermaLiv å rehabilitere bedehuslandet, med sentrum i stabburet og nye Grythengen etter Dahlsleden.