Canon Event Quotes

[...] Technology has tended to devaluate the traditional vision-inducing materials. The illumination of a city, for example, was once a rare event, reserved for victories and national holidays, for the canonization of saints and the crowning of kings. Now it occurs nightly and celebrates the virtues of gin, cigarettes and toothpaste.

Never try to live decently, boy—not unless you’re willing to open your life to tragedy and sadness. Live like a beast, and no event, no matter how harrowing, will ever be able to move you.

After an injunction had been judicially intimated to me by this Holy Office, to the effect that I must altogether abandon the false opinion that the sun is the center of the world and immovable, and that the earth is not the center of the world, and moves, and that I must not hold, defend, or teach in any way whatsoever, verbally or in writing, the said false doctrine, and after it had been notified to me that the said doctrine was contrary to Holy Scripture — I wrote and printed a book in which I discuss this new doctrine already condemned, and adduce arguments of great cogency in its favor, without presenting any solution of these, and for this reason I have been pronounced by the Holy Office to be vehemently suspected of heresy, that is to say, of having held and believed that the Sun is the center of the world and immovable, and that the earth is not the center and moves: Therefore, desiring to remove from the minds of your Eminences, and of all faithful Christians, this vehement suspicion, justly conceived against me, with sincere heart and unfeigned faith I abjure, curse, and detest the aforesaid errors and heresies, and generally every other error, heresy, and sect whatsoever contrary to the said Holy Church, and I swear that in the future I will never again say or assert, verbally or in writing, anything that might furnish occasion for a similar suspicion regarding me; but that should I know any heretic, or person suspected of heresy, I will denounce him to this Holy Office, or to the Inquisitor or Ordinary of the place where I may be. Further, I swear and promise to fulfill and observe in their integrity all penances that have been, or that shall be, imposed upon me by this Holy Office. And, in the event of my contravening, any of these my promises and oaths, I submit myself to all the pains and penalties imposed and promulgated in the sacred canons and other constitutions, general and particular, against such delinquents.

Therefore, if we restrict our studies of apocalyptic to the canon of Scripture (Daniel, Zechariah, the Gospels, 22 and Revelation), we can make a case for drawing a sharp distinction between apocalyptic (symbolic imagery for this-worldly events 23 ) and eschatology (theology of last things, the parousia , and heaven and hell 24 ). We run into difficulty when we conflate and literalize the two, which is precisely what happened as the apocalyptic-Talmudic-infernalist stream developed. Their authors progressively converted imagery of God’s furnace from a metaphor for historic destruction, which acts to judge and refine his people, into actual ovens of material flames into which damned souls are tossed in the afterlife or on Judgment Day.

The church's theology bought into this ahistoricism in different ways: along a more liberal, post-Kantian trajectory, the historical particularities of Christian faith were reduced to atemporal moral teachings that were universal and unconditioned. Thus it turned out that what Jesus taught was something like Kant's categorical imperative - a universal ethics based on reason rather than a set of concrete practices related to a specific community. Liberal Christianity fostered ahistoricism by reducing Christianity to a universal, rational kernel of moral teaching. Along a more conservative, evangelical trajectory (and the Reformation is not wholly innocent here), it was recognized that Christians could not simply jettison the historical particularities of the Christian event: the birth, life, death and resurrection of Jesus Christ. However, there was still a quasi-Platonic, quasi-gnostic rejection of material history such that evangelicalism, while not devolving to a pure ahistoricism, become dominated by a modified ahistoricism we can call primitivism. Primitivism retains the most minimal commitment to God's action in history (in the life of Christ and usually in the first century of apostolic activity) and seeks to make only this first-century 'New Testament church' normative for contemporary practice. This is usually articulated by a rigid distinction between Scripture and tradition (the latter then usually castigated as 'the traditions of men' as opposed to the 'God-give' realities of Scripture). Such primitivism is thus anticreedal and anticatholic, rejecting any sense that what was unfolded by the church between the first and the twenty-first centuries is at all normative for current faith and practice (the question of the canon's formation being an interesting exception here). Ecumenical creeds and confessions - such as the Apostles' Creed or the Nicene Creed - that unite the church across time and around the globe are not 'live' in primitivist worship practices, which enforce a sense of autonomy or even isolation, while at the same time claiming a direct connection to first-century apostolic practices.

Moreover, the change hinted at in this statement does not concern merely the social position of the artist. With it, the canon of artistic creation, or expressed differently, the structure of art, also changed. But such connections do not emerge very clearly if the transition from art production for a personally known employer or patron to art production for a paying public, from patronage to the free, more or less anonymous market, is considered merely as an economic event. To take this view is to overlook an essential point: that this was a structural change in the relation of people to each other, which can be precisely defined. In particular, it involved a power-gain by the artist in relation to his public. This human change, this change in the balance of power — not simply between individuals as such but between them as representatives of different social functions and positions, between people in their capacity as artists and as public — remains incomprehensible as long as the pattern of our thinking aims solely at spinning out dehumanised abstractions.

Historically, holism had been a break from the reductionist methods of science. Holism (...) is a way of viewing the universe as a web of interactions and relationships. Whole systems (and the universe can be seen as an overarching system of systems) have properties beyond those of their parts. All things are, in some sense, alive, or a part of a living system; the real world of mind and matter, body and consciousness, cannot be understood by reducing it to pieces and parts. 'Matter is mind' – this is perhaps the holists' quintessential belief. The founding theories of holism had tried to explain how mind emerges from the material universe, how the consciousness of all things is interconnected. The first science, of course, had failed utterly to do this. The first science had resigned human beings to acting as objective observers of a mechanistic and meaningless universe. A dead universe. The human mind, according to the determinists, was merely the by-product of brain chemistry. Chemical laws, the way the elements combine and interact, were formulated as complete and immutable truths. The elements themselves were seen as indivisible lumps of matter, devoid of consciousness, untouched and unaffected by the very consciousnesses seeking to understand how living minds can be assembled from dead matter. The logical conclusion of these assumptions and conceptions was that people are like chemical robots possessing no free will. No wonder the human race, during the Holocaust Century, had fallen into insanity and despair. Holism had been an attempt to restore life to this universe and to reconnect human beings with it. To heal the split between self and other. (...) Each quantum event, each of the trillions of times reality's particles interact with each other every instant, is like a note that rings and resonates throughout the great bell of creation. And the sound of the ringing propagates instantaneously, everywhere at once, interconnecting all things. This is a truth of our universe. It is a mystical truth, that reality at its deepest level is an undivided wholeness. It has been formalized and canonized, and taught to the swarms of humanity searching for a fundamental unity. Only, human beings have learned it as a theory and a doctrine, not as an experience. A true holism should embrace not only the theory of living systems, but also the reality of the belly, of wind, hunger, and snowworms roasting over a fire on a cold winter night. A man or woman (or child) to be fully human, should always marvel at the mystery of life. We each should be able to face the universe and drink in the stream of photons shimmering across the light-distances, to listen to the ringing of the farthest galaxies, to feel the electrons of each haemoglobin molecule spinning and vibrating deep inside the blood. No one should ever feel cut off from the ocean of mind and memory surging all around; no one should ever stare up at the icy stars and feel abandoned or alone. It was partly the fault of holism that a whole civilization had suffered the abandonment of its finest senses, ten thousand trillion islands of consciousness born into the pain and promise of neverness, awaiting death with glassy eyes and murmured abstractions upon their lips, always fearing life, always longing for a deeper and truer experience of living.

Nor, at the time, had it failed to enter his monomaniac mind, that all the anguish of that then present suffering was but the direct issue of a former woe; and he too plainly seemed to see, that as the most poisonous reptile of the marsh perpetuates his kind as inevitably as the sweetest songster of the grove; so, equally with every felicity, all miserable events do naturally beget their like. Yea, more than equally, thought Ahab; since both the ancestry and posterity of Grief go further than the ancestry and posterity of Joy. For, not to hint of this: that it is an inference from certain canonic teachings, that while some natural enjoyments here shall have no children born to them for the other world, but, on the contrary, shall be followed by the joy-childlessness of all hell's despair; whereas, some guilty mortal miseries shall still fertilely beget to themselves an eternally progressive progeny of griefs beyond the grave; not at all to hint of this, there still seems an inequality in the deeper analysis of the thing. For, thought Ahab, while even the highest earthly felicities ever have a certain unsignifying pettiness lurking in them, but, at bottom, all heart-woes, a mystic significance, and, in some men, an archangelic grandeur; so do their diligent tracings-out not belie the obvious deduction. To trail the genealogies of these high mortal miseries, carries us at last among the sourceless primogenitures of the gods; so that, in the face of all the glad, hay-making suns, and soft-cymballing, round harvest-moons, we must needs give in to this: that the gods themselves are not for ever glad. The ineffaceable, sad birth-mark in the brow of man, is but the stamp of sorrow in the signers.

Another classic case in point is the reconstructive origins of the canonical Platform Sutra of the Sixth Patriarch, which is attributed to the seventh-century Chinese Zen master Huineng but in fact seems to have first appeared around 780 ce, "over a century after the events it describes were supposed to have taken place." The earliest versions of the autobiography and teachings of Huineng included in this text were in fact composed by Shenhui and other purported successors in the Southern School in order to differentiate their teachings from, and elevate them over, those of Shenxiu and other teachers of the rival Northern School. While the teachings presented in the Platform Sutra— the only Zen text to be audaciously designated a "sutra"—are indeed a "brilliant consummation" and "wonderful mélange of early Chan [i.e., Chinese Zen] teachings," they can hardly be attributed verbatim to the historical person Huineng. However spiritually inspiring and philosophically rich such classical texts of the Zen tradition may be, we cannot read them as unbiased and unembellished historical records or as innocent of sectarian politics and other mundane motives.

In our modern era, so much of our discussion has concerned the historicity of the various narratives in this book that we are prone to lose sight of its place in the Torah. In its canonical form, Genesis is not an independent entity but rather serves as the historical and theological prologue to the Torah as a whole. The major themes of the law are, therefore, to be found initially in Genesis. Genesis must shape the understanding of the events and teachings related in the texts of Exodus, Leviticus, Numbers, and Deuteronomy.

Barth (or Barthianism134) believed that the Scriptures are not the word of God, per se, but merely a witness to the word of God (Jesus Christ).135 Revelation is not a propositional statement about God; rather it is an event (Ereignis), an encounter, something that “happens” to an individual.

It was immediately obvious what the Church would have objected to. Peter, according to Jesus in the canonical Gospels, was the rock on which the Church was built. The two hundred and sixty-five men who’ve served as the head of the Catholic Church over the centuries all trace their lineage back to Peter, the first Pope whose authority was ordained by God. That line of papal succession, Alex knew, was based on Matthew 16:18. “The Lord says to Peter: ‘I say to you,’ he says, ‘that you are Peter, and upon this rock I will build my Church, and the gates of hell will not overcome it.’” But here was a very different version of events, a suppressed version that had Jesus anointing a different disciple: his brother, James, as his earthly successor.

In this bogus narrative, Republicans are the bad guys because Republicans opposed the Civil Rights Movement of the 1950s and 1960s. For progressive Democrats, the Civil Rights Movement is the canonical event of American history. It is even more important than the American Revolution. Progressive reasoning is: We did this, so it must be the greatest thing that was ever done in America. Republicans opposed it, which makes them the bad guys.

I wasn't an Irishman, but I knew how it felt to have someone standing over you, controlling your life and wanting to call it something else. From the people at Christian Fellowship to First Academy to my parents to Confucius to thousands of years of ass-backwards Chinese thinking, I knew how it felt. Everything my parents did to me and their parents did to them was justified under the banner of Tradition, Family, and Culture. And when it wasn't them it was someone impressing Christianity on me and when it wasn't Christianity it was whiteness. Those other kids had more vocabs than me and more knowledge of the American canon. At that age, I didn't know what Citizen Kane, Gone with the Wind, or even A Christmas Story was. There were so many gaps in my American cultural understanding because we just didn't get it at home. It always hurt me writing or debating because I didn't share their references, but that summer I was determined that it wouldn't stop me. I wouldn't try to talk about things they knew anymore. I would use the references that made sense to me and make them catch up. Before I ever read a marketing book in college, I understood what "pull marketing" was. Unlike the other kids, I wasn't memorizing words or events. I was speaking from experience. For the first time, I wasn't arguing just to argue. I wasn't wildin' out' couse Iw as bored. I finally found another mind I fucked with and it was just my luck he was dead-ass Irishman. (123-124)

you’re willing to open your life to tragedy and sadness. Live like a beast, and no event, no matter how harrowing, will ever be able to move you.

All weddings were morning events, since canon law decreed that they could be solemnised only between 8 a.m. and noon – a rule that held until 1886.

The church’s standard canonical narrative, however, embodies structural supersessionism in the way that it construes (or, “structures”) this narrative unity. In the foreground, says Soulen, are the perceived key events of creation, fall, Christ’s incarnation, the inauguration of the church, and final consummation—what he calls the “four key episodes.” What is noticeable here, though, is that God’s engagement with the human story is being told in cosmic, universal terms: the Hebrew scriptures are almost completely omitted, save for Genesis 1–3. The God of Israel’s history with the Israel of God recedes into the background of the story and “God’s history with Israel plays a role that is ultimately indecisive for shaping the canonical narrative’s overarching plot.”523 Soulen notes that this omission is reflected in virtually every historic confession of Christian faith from the creeds of Nicaea and Constantinople to the Augsburg Confession and beyond.524

The European intellectual renaissance preceded the translations from the Arabic. The latter were not the cause, but the effect of that renaissance. Like all historical events, it had economic aspects (lands newly under cultivation, new agricultural techniques) and social aspects (the rise of free cities). On the level of intellectual life, it can be understood as arising from a movement that began in the eleventh century, probably launched by the Gregorian reform of the Church.…That conflict bears witness to a reorientation of Christianity toward a transformation of the temporal world, up to that point more or less left to its own devices, with the Church taking refuge in an apocalyptical attitude that said since the world was about to end, there was little need to transform it. The Church’s effort to become an autonomous entity by drawing up a law that would be exclusive to it – Canon Law – prompted an intense need for intellectual tools. More refined concepts were called for than those available at the time. Hence the appeal to the logical works of Aristotle, who was translated from Greek to Latin, either through Arabic or directly from the Greek, and the Aristotelian heritage was recovered.

Andrew Bennet’s relatives in the Midwest, the same relatives who hadn’t spoken with him in years, were said to be sorting through the résumés of plaintiffs’ lawyers, some of whom had flown across country to pitch their services and try to convince the family that death could be an economically prosperous event.

In my study, next to my desk, is a locked bookcase that contains a collection of volumes I value more than any of the hundreds of other books that fill a multitude of shelves in our home. Of these precious publications, the most prized and well-guarded is a slim first edition of 104 pages, simply titled Jungle Stories by Jim Corbett. The cover is of plain brown paper, with no illustrations or colouring. This thin little book was privately printed by Corbett, for family and friends, at the London Press in Nainital in 1935. Only a hundred copies were produced, of which very few remain. My copy came to me through my parents. They were given it by friends, who had once been Corbett’s neighbours in Nainital. By the time I received it, the book had been covered with a protective sleeve of clear plastic. The title page is signed by Jim Corbett, in a neat, fastidious hand. Several years after Jungle Stories was published, Lord Linlithgow, Viceroy of India from 1936-43, requested a copy. He had met Corbett, who assisted in organizing viceregal shoots in the terai and was already regarded as a legendary shikari and raconteur. After reading the book, Linlithgow recommended that it be published by the Oxford University Press in Bombay. Jungle Stories is, essentially, the first draft of Man-eaters of Kumaon. Several of the chapters are identical, including stories of ‘The Pipal Pani Tiger’ and ‘The Chowgarh Tigers’, as well as an angling interlude, ‘The Fish of My Dreams.’ Corbett expanded this book into its present form by adding six more tales, including an account of the first man-eater he killed in 1907, near Champawat. This tigress was responsible for the deaths of 436 victims and her destruction helped cement Corbett’s reputation as a hunter. In recognition of his success, Sir J. P. Hewett, Lieutenant Governor of the United Provinces, presented him with a .275 Rigby-Mauser rifle. An engraved citation on a silver plaque was fixed to the stock. Corbett later bequeathed this weapon to the Oxford University Press, who sent it to their head offices in England. Eventually, the gun was confiscated by the police in Oxford because the publishers didn’t have a licence. For a number of years, John Rigby & Co., gunsmiths, displayed the rifle at their showroom in London, along with a copy of Jungle Stories. In February 2016, Corbett’s rifle was purchased at auction by an American hunter for $250,000. Following this, the rifle was brought to India for a week and briefly displayed at Corbett Tiger Reserve, as part of a promotional event. The editor at OUP, who shepherded Man-eaters of Kumaon to publication, was R. E. ‘Hawk’ Hawkins, himself a legend, who contributed greatly to India’s canon of nature writing. In his introduction to a collection of Corbett’s stories, Hawkins describes how this book came into his hands:

In the forest canopied with the leafy niche of daily events, a benevolent listener reverberates in the canonical poetry of the ages humming irrepressible visceral contradictions. A squall of tears of bereavement pierces the elegiac sea of a silent night. The red-rimmed eye of sunrise greets us with a torrent of rage spilling over from frontlines of an examined life’s vital quarrels. The flute of life ushers in a welcoming breeze of reassuring resonance.

For some inexplicable reason, Trump supporters hanging out in political chatrooms began using a green cartoon frog named Pepe as their symbol, pumping out pro-Trump memes with the image. Many of them were also World of Warcraft fans who have long used the word “kek” in place of “lol” for reasons too obscure and nerdy to go into. Then, oddly enough, they found out that there actually was an Egyptian god named Kek who was depicted as a man with a frog’s head. Some thought it was a mystical coincidence that shouldn’t be ignored, or at least should be made into a delightfully kooky storyline. They decided that Trump was a living version of Kek, hence the nickname “God Emperor.” Mostly for fun, a canon was created around the Cult of Kek. Adherents claim heritage to an ancient kingdom called “Kekistan” that was overtaken by “Cuckistan” and “Normistan.” They created their own flag, inspired by the German Nazi war flag, which is sometimes spotted at pro-Trump events.

The illumination of a city, for example, was once a rare event, reserved for victories and national holidays, for the canonization of saints and the crowning of kings. Now it occurs nightly and celebrates the virtues of gin, cigarettes and toothpaste.