BY: Guest Poet Seven of Nine

(Alpha Quadrant, Sector 001, Star Date 55121.3)


I fled Him down the nights and down the days
I fled Him down the arches of the years
I fled Him down the labyrinthine ways
Of my own mind, and in the mist of tears
I hid from Him, and under running laughter.
Up vistaed hopes I sped and shot precipitated
Adown titanic glooms of chasm-ed fears
From those strong Feet that followed, followed after.

But with unhurrying chase and unperturb-ed pace,
Deliberate speed, majestic instancy,
They beat — and a Voice beat,
More instant than the feet:

“All things betray thee who betrayest Me.”

I pleaded, outlaw-wise,
By many a hearted casement, curtained red,
trellised with inter-twining charities;
(For though I knew His love who follow-ed,
Yet was I sore adread
lest having Him, I should have nought beside)
But, if one little casement parted wide,
The gust of his approach would clash it to.
Fear wist not to evade as Love wist to pursue.

Across the margent of the world I fled,
And troubled the gold gateways of the stars,
Smiting for shelter on their clang-ed bars,
Fretted to dulcet jars
and silvern chatter the pale ports o’ the moon.

I said to dawn — Be sudden; to eve — be soon —
With thy young skiey blossoms heap me over
From this tremendous Lover!
Float thy vague veil about me lest He see!

I tempted all His servitors but to find
My own betrayal in their constancy,
In faith to Him, their fickleness to me,
Their traitorous trueness and their loyal deceit.

To all swift things for swiftness did I sue,
Clung to the whistling mane of every wind,
But whether they swept, smoothly fleet,
The long savannahs of the blue,
Or whether, thunder-driven,
They clanged His chariot thwart a heaven,
Plashy with flying lightnings round the spurn of their feet,
Fear wist not to evade as Love wist to pursue.
Still with unhurrying chase and unperturb-ed pace,
Deliberate speed, majestic instancy,
Came on the following feet, and a Voice above their beat —

“Nought shelters thee who wilt not shelter Me.”

I sought no more that after which I strayed
In face of man or maid;
But still within the little children’s eyes
Seems something, something that replies,
They at least are for me, surely for me!
But just as their young eyes grew sudden fair,
With dawning answers there,
Their angel plucked them from me by the hair.

“Come then, ye other children, Nature’s — share
with me, said I, your delicate fellowship;
Let me greet you lip to lip,
Let me twine with you caresses,
with our Lady-Mother’s vagrant tresses,
with her in her wind-walled palace,
Underneath her azured dais,
Quaffing, as your taintless way is,
From a chalice, lucent weeping out of the dayspring.”

So it was done:
I , in their delicate fellowship was one —
Drew the bolt of Nature’s secrecies,
I knew all the swift importings on the wilful face of skies;
I knew how the clouds arise,
Spum-ed of the wild sea-snortings.
All that’s born or dies, Rose and drooped with,
Made them shapers of mine own moods, or wailful, or divine —
With them joyed and was bereaven.

I was heavy with the even,
When she lit her glimmering tapers
Round the day’s dead sanctities.
I laughed in the morning’s eyes.
I triumphed and I saddened with all weather,
Heaven and I wept together,
and its sweet tears were salt with mortal mine.
Against the red throb of its sunset heart,
I laid my own to beat
And share commingling heat;

But not by that, by that was eased my human smart.
In vain my tears were wet on Heaven’s grey cheek.
For ah! we know what each other says,
these things and I; In sound I speak,
Their sound is but their stir, they speak by silences.

Nature, poor step-dame, cannot slake my drougth;
Let her, if she would owe me,
Drop yon blue-bosomed veil of sky, and show me
The breasts o’ her tenderness:
Never did any milk of hers once bless
My thirsting mouth.
Nigh and nigh draws the chase,
with unperturb-ed pace,
Deliberate speed, majestic instancy,
And past those nois-ed Feet,
A Voice comes yet more fleet:

“Lo, nought contentst thee who content’st not Me.”

Naked, I wait thy Love’s uplifted stroke!
My harness, piece by piece Thou hast hewn from me,
And smitten me to my knee,
I am defenceless, utterly.
I slept, methinks, and woke,
And slowly gazing, find me stripped in sleep.
In the rash lustihead of my young powers,
I shook the pillaring hours,
And pulled my life upon me; grimed with smears,
I stand amidst the dust o’ the mounded years —
My mangled youth lies dead beneath the heap.
My days have crackled and gone up in smoke,
Have puffed and burst like sunstarts on a stream.

Yea, faileth now even dream the dreamer
and the lute, the lutanist;
Even the linked fantasies in whose blossomy twist,
I swung the earth, a trinket at my wrist,
Have yielded, cords of all too weak account
For earth, with heavy grief so overplussed.

Ah! is thy Love indeed
a weed, albeit an amaranthine weed,
Suffering no flowers except its own to mount?
Ah! must —
Designer Infinite!
Ah! must thou char the wood ‘ere Thou canst limn with it?

My freshness spent its wavering shower i’ the dust;
And now my heart is as a broken fount,
Wherein tear-drippings stagnate, spilt down ever
From the dank thoughts that shiver
Upon the sigh-ful branches of my mind.
Such is. What is to be?
The pulp so bitter, how shall taste the rind?
I dimly guess what Time in mists confounds,
Yet ever and anon, a trumpet sounds
From the hid battlements of Eternity,

Those shaken mists a space unsettle, then
Round the half-glimps-ed turrets, slowly wash again;
But not ‘ere Him who summoneth
I first have seen, enwound
With glooming robes purpureal; cypress crowned:
His Name I know, and what his trumpet saith.
Whether man’s heart or life it be that yield thee harvest,
Must thy harvest fields be dunged with rotten death?

Now of that long pursuit,
Comes on at hand the bruit.
That Voice is round me like a bursting sea:
“And is thy earth so marred,
Shattered in shard on shard?
Lo, all things fly thee, for thou fliest Me!
Strange, piteous, futile thing;
Wherefore should any set thee love apart?
Seeing none but I makes much of naught” (He said),

“And human love needs human meriting —
How hast thou merited,
Of all Man’s clotted clay, the dingiest clot?
Alack, thou knowest not
How little worthy of any love thou art!
Whom wilt thou find to love ignoble thee,
Save Me, save only Me?
All which I took from thee, I did’st but take,
Not for thy harms,
But just that thou might’st seek it in My arms.
All which thy child’s mistake
Fancies as lost, I have stored for thee at home:
Rise, clasp My hand, and come.”

Halts by me that footfall;
Is my gloom, after all,
Shade of His hand, outstretched caressingly?

“Ah, fondest, blindest, weakest,
I am He whom thou seekest!
Thou dravest love from thee who dravest Me.”

This of course is The Hound of Heaven, by Francis Thompson. I don’t really know why Seven of Nine made me think of this. Hers was a fascinating character – unlike Data who was created a machine, but wanted to be human, she was a human, who lost her humanity, who then regained it, and was still seeking perfection as she had known it from the Borg. I think the Borg are an example of the perversion of a good. People seek communion. The question is, did you know communion was seeking you?

Posted in Metaphysics, Poetry | 1 Comment

Safety First

safety first

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Some Late Thoughts on the Election

BY: Frater Bovious

(CARROLLTON, TX – Cradle of Civilization) I have been reading a book by Rev. Reginald Garrigou-Lagrange, O.P., titled, REALITY, A Synthesis of Thomistic Thought. He was examining Aquinas’ review of Aristotle’s Politica. Lagrange comments that in the nature of man Aquinas finds “… the origin and the necessity of a social authority…” He says also that Aquinas distinguishes between good governments and bad. The three good forms are going to be something of a surprise to many. The are: monarchical, rule by one, aristocratic, where several rule, and democratic “where the rule is by representatives elected by the multitude.”

But these forms of government may degenerate: monarchy into tyranny, aristocracy into oligarchy, and democracy into mob-rule. Interestingly, Aquinas finds that while a monarchy is the best form of government, to reign in tyranny he believes a mixed constitution, which provides, “at the monarch’s side, aristocratic and democratic elements in the administration of public affairs,” is prudent.

I hope this sounds familiar to all – it is basically the original form of our own government as set up by the founding fathers: A president (monarch), the Senate (aristocracy), and the House (democracy). Remember, in the original design of our government, the Senators were not elected by popular vote, but were elected by the state legislatures, the aristocracy, if you will. This was true until the 17th amendment in 1914. And to stretch it even further, originally, there was no term limit on the king, I mean the president.

Now, for this to work, voters have to vote, and they should know why they are voting for whom or what is receiving their vote. This is why, in the beginning of this country, in order to vote you had to be a landowner. A landowner was likely to be educated and have a rather pragmatic world view. They also had a vested interest in how the country is run, were likely to spend some time understanding the issues, and vote responsibly. Of course, in that time, it would also mean the voters were white males.

Today it may seem that we have a lot of people voting who have no business voting – and doubtless some may wonder if we shouldn’t go back to having to earn your franchise based on criteria beyond simply having attained the age of 18. Lagrange notes Aquinas’ thoughts on this, though not in the same context:

On the evils of election by a degenerate people, where demagogues obtain the suffrages, he remarks, citing St. Augustine, that the elective power should, if it be possible, be taken from the multitude and restored to those who are good. St. Augustine’s words run thus: “If a people gradually becomes depraved, if it sells its votes, if it hands over the government to wicked and criminal men, then that power of conferring honors is rightly taken from such a people and restored to those few who are good.”

The key words there being, “if it be possible”, and “to those few who are good.” In our country it is not possible for many reasons, not the least of which are the real specter of disenfranchising everyone but white males, and that reaching consensus on who are “the good” is unlikely.

So, what is the answer? Especially in this day and age where many elected officials seem to suffer from role dysphoria, “I was elected to the role of public servant, but I am dissatisfied with this role, and inside I feel my true role, the real me, is that of master.”

Many look for a structural fix – term limits, for example. But, to borrow from P.J. O’Rourke, asking Congress to limit their terms would be similar to asking teenage boys to voluntarily give up their whiskey and car keys. It won’t happen without some kind of force. And that means what has been termed an Article V convention. This requires the state legislatures to call a convention to limit terms. I hope you see the problem. The state legislatures are filled with folks who have designs on federal positions. To put it simply, it ain’t gonna happen.

What is far better is when the voting public limits terms through the power of their vote. But then we get back to the problem of voting by people who vote emotionally, instead of rationally.

The only real answer is proper education of the voting populace. But that is another can of worms. Who educates them? And to what standards?

Posted in Philosophy | 5 Comments

Star Trek vs Star Wars

Contrasting Visions


It seems, based on certain posts and articles, that there is this definite divide in terms of “science fiction geeks” over which is “better”, Star Trek or Star Wars. Some of this is based on comparison of the movies, some on comparison of the technology. Star Wars has not had a live action television series, though there is a Clone Wars animated offering.

I think most people today recognize that the original Star Wars movie is pretty bad in terms of pacing, dialogue, and acting in general. The star of Star Wars was clearly Special Effects. I remember sitting in the theater watching that opening scene and being amazed and swept along. Suffice to say, the effect is not the same on a home TV screen, even today’s HD big screens. And the actual story is fairly mundane. They have made some really bad and really good movies.

Most people recognize that the original Star Trek series was pretty campy, and they have made some really bad and really good movies.

The difference between the two can be found in their titles: Trek vs Wars.

Star Trek offers an idealized vision of humanity having made great strides in conquering our various foibles. Star Wars shows a current version of humanity with more weaponry.

Star Wars would appear to be a more accurate representation of the current state of humanity.

It is interesting how religion is handled in both Star **** offerings. In Star Wars, you have “The Force”. The Force, according to Obi Wan, is “an energy field created by all living things. It surrounds us, penetrates us, and binds the galaxy together”. In the early shows, the Force was strong with this or that person. In later shows, a person had higher or lower levels of “midichlorians” allowing them to be sensitive to and use the Force. So, the Force went from something accessed directly to something mediated through another party, so to speak. And that’s about the closest we get to any kind of religion in Star Wars. Interestingly, that concept is at least in striking distance of the Christian concept of God as the source of all being, and the only reason everything continues to exist. But do note the difference – the Force is created by all living things. The Force is a creation and as such can be used.

In the Star Wars universe, the Force is basically weaponized, whether for good or ill. But God, as the uncreated source of all things, living or otherwise, cannot be used. I recognize the concept of God is used, but that is not the same thing.

Star Trek takes a different approach. All the various species of alien encountered by humans in Star Trek are exaggerated versions of one or more human traits. Ferengi are greedy to a fault. Vulcans are logical to a fault. Klingons are warlike to a fault, etc. As a story device this approach allows an exploration of the human condition. Humans are largely presented as an idealized harmony of these various traits. Vulcans and Klingons seem to have their own religions, though the Vulcans are probably more akin to Eastern mysticism and the Klingons to some sort of religion more similar to Greek mythology. And almost every species holds honor at some high level. But Humans have eliminated war, money (and therefore poverty), oppression, prejudice, etc., at least on Earth.

I’m going to boldly make a claim no man has made before, but while there is very little mention of God or Jesus in Star Trek, the series is very Christian in its idealized portrayal of humanity as living out the “love thy neighbor” commandment.

Star Trek presents an optimistic view of the human condition and human potential. Star Wars presents a pragmatic, if not pessimistic, view.

So to completely shift gears here: Star Wars is Old Testament, Star Trek is New Testament. The New Testament, and Star Trek, hold up an image of how humans could and should be. The Old Testament and Star Wars show humanity as it is.

If you don’t think we live in Old Testament times, read Jeremiah, and then watch the news. Our technology has done little to achieve what the Star Trek universe presents, a humanity living in love and harmony – yes contending with others, but always the others being better off for the contact. We are very much living in a Star Wars universe with its spirituality geared for personal gain a la “The Secret” or the various prosperity gospel messages out there.

We live in a Star Wars universe and yearn for a Star Trek universe. We live in Old Testament times and yearn for Christ.

Posted in Culture, Metaphysics | Tagged , , | 1 Comment

An Early Christmas Carol

The Unjust Steward

This past Sunday, the Gospel reading was Luke 16:1-13. In this reading, a steward, (a trusted servant responsible for the household of his master), has wasted his master’s goods. He is told to prepare an accounting, as he will be removed from his position. In something of a panic, he calls in his master’s debtors and reduces their debts to curry favor with them that he might have some recourse after losing his position. On its face, he appears to continue to mismanage his master’s affairs, again for his own benefit. And then we have this odd reaction from his master:

“The master commended the dishonest steward for his prudence…” Luke 16:8a


This is followed by Jesus saying to the Pharisees: “And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations.” Luke 16: 9

So, am I the only one that was ever confused by this? Looks to me like Jesus is telling us to lie, cheat and steal to gain heaven. I’ve never been particularly enlightened by any of the homilies I’ve heard on this either. Most times the focus is on the earlier reading from Amos, which talks about how the people “observe the Sabbath” by not selling and cheating in the marketplace, yet, their hearts and minds are focused on when they can resume their dishonest lives instead of on the worship of God. Let’s face it, there is a lot of material to work with there, in our time as much as 2000 years ago.

And then some kind of attempt is made to tie in the other reading and the Gospel into a social justice theme.

But, I just get stuck on Jesus telling the Pharisees to buy their way into heaven.

There is a practice called lectio divina, a way of praying with Scripture. It involves slowly reading, more than once, more than twice, a passage. It involves letting some word or phrase soak in, something that calls your attention. It involves meditation and contemplation. By meditation, practically speaking, is meant to attempt to immerse yourself, see the people, imagine the smells, the weather, feel the heat or cold, the sandals on your feet, the rough bench or whatever, as you sink into the scene. By contemplation, practically speaking, is meant to listen with that certain inner self to whatever might come to you.

For me, this also entails reading a couple of different study bible translations and reading the commentary. I had gone back to do that this morning and it hit me. Charles Dickens has written the best commentary on this Gospel reading, A Christmas Carol.

Think of the master in this parable as God. Think of all of us as stewards of God’s creation, responsible for the proper use of our master’s belongings. Think of how we waste God’s manifold gifts.

If the master is understood to be God, and if we understand that everything is gifted to us, and we see how we use and abuse and misuse our gifts, then we are all unjust stewards at some level, and Scrooge is the quintessential example. He has used his gifts to amass wealth to the detriment of others. Scrooge is shown his own grave by the Ghost of Christmas Future. And if dying is seen as “losing our position” as stewards of God’s household, then is not Scrooge’s actions Christmas morning (and everyday after) the same as the unjust steward when he reduces the debts owed to his master? And do we not commend Scrooge for his prudence? As Dickens noted: “…and it was always said of him, that he knew how to keep Christmas well, if any man alive possessed the knowledge.”

Scrooge tells the ghost of Jacob Marley that he was always a good man of business. The response:

Business!’ cried the Ghost, wringing its hands again. “Mankind was my business; charity, mercy, forbearance, and benevolence, were, all, my business. The deals of my trade were but a drop of water in the comprehensive ocean of my business!”

I think I understand the parable now.

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A Sound of Thin Silence

No Silence Even in Silence



I remember two occasions when I became aware of silence On Thursday, September 13, 2001 I became aware of the fact that no planes were flying anywhere near my work. My place of employment was within a couple of miles of DFW Airport, and the sight and sound of airplanes taking off and landing was ubiquitous. I had come to work a little early, stepped out of my car, and the stillness hit me. It was accented by the sound of some bird chirping – a sound I probably would not have noticed on the previous Thursday.

The only other time I can remember that sensation was from one day as a young teenager there was a power failure, and everything in our house lost power. The silence had a quality I had never experienced before. Not just that the refrigerator was not running, or the air-conditioning. There were times in the house when none of those were on. Something else was missing – I couldn’t place it. Years later I learned that any house with electricity has a 60 cycle hum. What was missing was that hum of the wires in the walls as the electricity changed directions 60 times a second. We generally don’t hear that sound because it is non-threatening. Our ears hear lots of things we disregard.

But, the sound is there regardless.

You can become aware of this sound – at least I could when I was in my 20s. Just sit in a quiet room with nothing running and cultivate a relaxed alertness. It is there.

I have this theory regarding things metaphysical that if you can’t come up with a real world analogy that points the way to understanding of something immaterial but real, then you may not know what you are talking about. But all of the above seems to harmonize nicely with this experience of Elijah:

“And behold, the LORD passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; 12 and after the earthquake a fire, but the LORD was not in the fire; and after the fire a still small voice. 13 And when Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave.”  – 1 Kings 19:9-13

There is a relaxation technique to help one release tension. You deliberately tense muscles, hold, then release. You become aware of the tension that you are letting go of, and realize the tension you had been holding. You can experience the relaxation, the reduction of tension. You become more aware of  your body. Similarly, when sound is increased, when there there is a lot going on, and then it stops, you hear things you would not hear.

One translation of “a still small voice” had it as “the sound of thin silence.” It is the voice of God, underlying everything, singing all things into existence. We don’t generally hear the voice of God – there are a lot of other things we pay attention to. But, you can attune your ear if you choose.

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A Public Service Announcement

Catholics for Choosing Stuff

Public funding for torture, dismemberment, and murder is a Catholic social justice value.

Equal access to comprehensive services, including torture, dismemberment, and murder services, is a moral imperative.

The harsh restrictions on public funding for torture, dismemberment, and murder mean that lower-income women don’t have access to torture, dismemberment, and murder when they need it. Women who are dependent on Medicaid, employees of the federal and state governments, military members, and millions of others who are dependent on public funding simply don’t get the same kind of access to torture, dismemberment, and murder as women with money. That is not Catholic.

Our campaign tells the stories of Catholics across the country who want meaningful, accessible torture, dismemberment, and murder choices for everyone, no matter how much money they have, where they live or what they believe.

We believe that everyone deserves access to torture, dismemberment, and murder services.

And remember, what you choose is irrelevant – only that you can choose. Choose stuff! Any stuff! It’s all good.

Catholics for Choosing Stuff

A PAC of the Church of Moloch, NE Convention

“Be a chooser, not a loser”



Posted in Culture, Philosophy, Social Doctrine | 2 Comments