“This growth of arbitrary government in our country is a very real thing. The power of the Censor is a strong example of it, but not necessarily even the strongest. Judicial equity has become more and more a question of the judge and less and less a question of the statute. The very phrase ‘judge-made law’ either means nothing or it means personal despotism. If anyone said ‘King-made law’ we should start. The very importance of the legal mind is an instance; for lawyers necessarily thrive upon the absence of law.”

G.K. Chesterton quoted, without further attribution, in “News with Views” (“compiled by Mark Pilon”) in Gilbert: The Magazine of the Society of G.K. Chesterton Vol. 28 #1 (September-October 2024)

In my latest Epoch Times column I call it the height of mendacious hypocrisy, not to mention fatal to national self-confidence, for Canadian elites to keep insisting that the country is on stolen land they have no intention of giving back.

“As the [c. March 1208 papal] interdict was declared, John ordered books to be sent from Reading Abbey, which were delivered by the hand of the abbey’s sacrist. John did not explain why he chose this moment to catch up on his reading, but it is worth considering what he wanted to have with him at a moment of extreme crisis for himself and for the kingdom. There were six volumes containing the whole of the Old Testament. This was a particular favorite of medieval kings since they liked to model themselves on the bellicose David in particular. The sacrist also brought Hugh of St. Victor’s On the Sacraments of the Faith, the greatest work of one of the greatest minds of the twelfth century; since the pope was withdrawing the” “sacraments from John and from his people, it is not surprising that Hugh’s book was on John’s reading list. There were also more esoteric works, including the Letter of Candidus to Marius Victorinus. Marius was an early Christian theologian who adapted Stoicism for Christian purposes: John would have to be stoical in the face of the pope’s onslaught, so this text was a good place in which to find inspiration. Another text that John had brought to him from Reading Abbey was Valerius Maximus’s Memorable Deeds and Sayings. Written in about AD 31 to provide moral guidance to his Roman readers, Valerius’s work covered such topics as Courage, Endurance, Determination and Self-Confidence, crucial for the coming struggle, along with some that John might have wished to pass over, such as Loyalty to Parents and to Brothers. The more standard works in the collection of books delivered to John included Peter Lombard’s Sentences (Quatuor libri Sententiarum), perhaps the leading theological work of the age, with the fourth book devoted to the seven sacraments and to the subjects of death, judgment, hell and heaven. John also received Origen’s treatise on the Old Testament, in which the author uses allegory to explain the text. In the minds of modern theologians, Origen’s methodology amounts to no more than reading into the text what one wishes to read into it, not quite making it up as one goes along, but not far short; the fact that John chose to read Origen perhaps gives us a further, unflattering insight into the king’s mind at this point in his life. The final selection was from the work Augustine of Hippo, including his City of God, a treatise that, amongst other things, notices that “all men desire to be happy” and then goes on to question what happiness might be. None of this is light reading and all of it suggests that there was some serious discussion under way in the close circles around the king concerning the impact of the interdict. John was applying his mind as well as his might to the problem.”

Stephen Church, King John: And the Road to Magna Carta

“In 1891, a 16-year-old Winston Churchill had a prophetic conversation with his schoolmate. Asked if he would ever go into politics, Churchill replied: ‘Well, I can see vast changes coming over a now peaceful world; great upheavals, terrible struggles; wars such as one cannot imagine; and I tell you London will be in danger — London will be attacked and I shall be very prominent in the defence of London.’”

The Culture Critic Nov. 16, 2024 [https://www.culture-critic.com/p/truth-about-churchill]

“the tide had ebbed as well as flowed: the occasional Bishop, caught out by an abrupt reversal of royal policy, had been forced to flee; the occasional king, cut down by a pagan rival, had been ritually dismembered. Nevertheless, by the time of Theodore’s arrival in Canterbury [668 AD], a majority of the Saxon and Anglian elites had tested the Christian god to their satisfaction. Like a sparrow flying swiftly through a hall and out again, into the storms of winter, so the brief life of man had seemed to these lords. ‘For of what went before it or what comes after, we know nothing. Therefore, if these new teachings can inform us more fully, it seems only right that we should follow them.’”

Tom Holland Dominion: How the Christian Revolution Remade the World

“Terminos propriae potestatis egressus in aliam messem perperam mittit falcem suam.”

“*[Ed.: He who wanders outside the boundaries of his own ability wrongly puts his sickle into another’s harvest.]”

2nd of 2 epigrams on the title page of “The Fourth Part of the Institutes” in The Selected Writings of Sir Edward Coke Volume II [also expressed by Clint Eastwood’s Dirty Harry Callaghan as “A man’s got to know his limitations”].

“Germany, which had been united as recently as 1871 and within one generation had become an awesome industrial and military power, was, on the eve of war [World War I], the foremost representative of innovation and renewal. She was, among nations, the very embodiment of vitalism and technical brilliance. The war for her was to be war of liberation, a Befreiungskrieg, from the hypocrisy of bourgeois form and convenience, and Britain was to her the principal representative of the order against which she was rebelling. Britain was in fact the major conservative power of the fin-de-siècle world.”

Author’s “Preface” in Modris Eksteins Rites of Spring: The Great War and the Birth of the Modern Era

“But perhaps the most important influence in the development of a vision of social order based on commonly accepted values was the growth of Protestantism and of Bible reading [in Britain], especially in the wake of the great revival in the early nineteenth century. By the end of that century a shared vision of social order was widely in place. This vision and its accompanying values were not imposed through social imperialism but grew out of the religious environment and, where this did not suffice, out of improved economic and social conditions. It is generally accepted that by the end of the Victorian era, most of the British population no longer had to struggle simply to subsist. A measure of comfort, however small, had been achieved in most cases. Consumption of meat instead of bread, of milk and eggs instead of just potatoes, was rising. In recent years, before the turn of the century, there had been a steady rise in real wages, a decline in family size, a drop in the consumption of alcohol, and the beginnings of social welfare provisions. Archdeacon Wilson, headmaster of Clifton College, remarked in the speech to the Working Men’s Club of St. Agnes in 1893: ‘Possibly a future historian writing the history of the English people in this period will think much less of the legislative and even of the commercial and scientific progress of the period than of the remarkable social movement by which there has been an effort made, by a thousand agencies, to bring about unity of feeling between different classes, and to wage war against conditions of life which earlier generations seem to have tolerated.’”

Modris Eksteins Rites of Spring: The Great War and the Birth of the Modern Era