A Poem for my Wife on Her Birthday, 2010

A maelstrom of toxins marches

inward from the periphery:

you are vigilant with science

and slash with superstition

at their watery bellies. Continue reading

R. A. Markus, Saeculum: History and Society in the Theology of St. Augustine

As they work their way through the seminal figures of Western history, introductory courses on Philosophy continue to include Augustine of Hippo, sandwiching him between Aristotle and Thomas Aquinas, who each lived from seven-to-eight-hundred years from him in either chronological direction. One of the principal difficulties in engaging with Augustine on some of the classical loci of philosophy, however, is that he does not always have works dedicated to these topics. On these matters, one must glean his position from other works. Augustine’s position on political philosophy is one such subject. Thankfully, Robert A. Markus’ Saeculum: History and Society in the Theology of St. Augustine, Revised Edition (New York: Cambridge, 2007) goes a long way towards filling this vacuum.

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R. A. Markus, Saeculum VI — Coge Intrare

We have now summarized chapters one, two, threefour, and five of Robert A. Markus’ Saeculum.

We turn now to chapter six — not the final chapter of the book (there is one more, and several appendices), but the final one dealing with purely historical matters, and the last we shall cover for the foreseeable future.

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R. A. Markus, Saeculum V — Afer Scribens Afris

We have now summarized chapters one, two, three and four of Robert A. Markus’ Saeculum.

We turn now to chapter five.

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“All Things are Full of Gods”, and Homer (and Hans Jonas)


In the world of Homer, it is difficult to think of anything that cannot be described as alive, from the highest power to the lowest impulse. The Homeric world restricts the title of “god” to something that is “deathless”, and this boundary between divinity and mortality cannot be crossed so as to make a mortal become immortal (V.440-442). Yet if we insist on the rigidness of this divide too strictly, we ignore the tissue of connections and participations between the deathless gods and mortal men.

The most obvious connections are through the half-god children of the sexual unions of gods and mortals (who receive special divine care, and mourning — the sons of Zeus and Ares, respectively). There are other connections, however, such as dream-visions (II.1ff.), prophets (who are given to “hear” divine speech [VII.53, clarifying the odd VII.44-45]), and especially through reciprocal gifts. These gifts include libation and sacrifice on the part of humanity (which secure protection, the failure to perform them making the gods wroth [V.177-178] even when such failure is merely due to human forgetfulness [IX.535-540]; the gods, it should be noted, take pleasure in these sacrifices [“savoring” the smell of them in I.66; IV.49; and, in a lesser sense, IX.500], and can even be said to “dine” on them [IX.535]). On the part of the gods, this reciprocity of exchanges can be seen in the “gifts” that they “lay on” people ([XIII.726-734, etc.] — for people are sometimes spoken of as godlike, and some are likened to the gods they have some symmetry with [II.169; III.16ff.; III.156-160; III.309; VII.47; VII.207-213; XV.603-606, etc.], and by which they are loved [so Aphrodite to Helen III.413-417]).

Focusing too hard on the divine-mortal spectrum, and the threads that connect the poles of it, overshadows not only the presence of divinity amidst mortality, but also occludes a feature of the Homeric world that it does not share with ours: the pervasiveness of life. In the increasingly rational environment that followed in the centuries after Homer, it is a short distance from presenting all things as full of life to Thales’ reported position that all things are modifications of water (the gods themselves come from Ocean in Homer), and Thales’ famous alleged statement that “all things are full of gods.” Continue reading