EUROPAE CUPIO DISSOLVI


We must bow our knees before the Madness of the Cross or negate all.

Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned (Jn. 15:4-6)

The structure of European culture, erected without Christ, must crumble away, and crumble away very quickly, prophesied the insightful and astute Dostoyevsky one hundred years ago, and the mournful Gogol over one hundred years ago. And before our very eyes are the prophecies of these Slavic prophets coming to pass. For ten centuries has the European Tower of Babel been building itself, and now a tragic picture meets our gaze: what has been constructed is a huge nothing! General perplexity and confusion have begun: man cannot understand man, nor soul understand soul, nor nation understand nation. Man has risen up against man, kingdom against kingdom, nation against nation, and even continent against continent.

European man has reached his destiny—determining and head-spinning heights. He has set the superman at the summit of his Tower of Babel, seeking therewith to crown his structure, but the superman went mad just short of the apex and fell from the tower, which is crumbling away and collapsing in his wake, and being broken down by wars and revolutions. Homo europaeicus had to become a suicide. His “Wille zur Macht” (lust for Power) became “Wille zur Nacht” (longing for night). And night, an onerous night, descended upon Europe. The idols of Europe are crashing down, and not far distant is that day when not a stone will remain upon a stone of European culture—a culture that builds cities and destroys souls; which deifies creatures and casts away the Creator…

The Russian thinker Herzen, enamored of Europe, lived there a long time. But in the sunset of his life, one hundred years ago, he wrote: “For quite some time did we study the worm-eaten organism of Europe. In all its strata, everywhere, we saw the signs of death… Europe is advancing toward a frightful catastrophe… Political revolutions are collapsing beneath the weight of their inadequacy. They have wrought great deeds, but have not accomplished their task. They have destroyed faith, but have not secured liberty. They have kindled in men’s hearts such desires as were not fated to come to pass… Before all others, I turn deathly pale and am frightend of the impending night… Farewell, dying world! Farewell, Europe!”

The heavens are empty, there is no God in them; the Earth is empty, there is no immortal soul upon it. European culture has turned all its slaves into corpses and has itself become a graveyard. “I want to journey to Europe,” said Dostoyevsky, “and I know that I am going to a graveyard.” (F. M. Dostoyevsky, Winter Notes On Summer Impressions).

Prior to the First World War, Europe’s impending perdition was sensed and foretold only by melancholic Slavic seers. Following it, some Europeans also take notice of and sense this. The boldest and most sincere of them, doubtless, was [Oswald] Spengler, who shook the world with his book Untergang des Abendlandes (O. Spengler, vol. 1, Image and Actuality) In it, through all the means that European science, philosophy, politics, technology, art, religion, etc., could provide him, he shows that the West is perishing. Ever since the First World War, Europe has been emitting her death-rattle. Western, or Faustian, culture, which according to Spengler had its origins in the tenth century, is now passing away and crumbling down, and is destined to perish completely in the twenty-second century. (At present it would seem that this process has become accelerated.) In the wake of European culture, Spengler foresees the coming of the culture of Dostoyevsky, the culture of Orthodoxy.

With each new cultural discovery, European man grows ever more mortified and dies. European man’s love affair with himself—that is the grave from which he neither desires to, nor, consequently, can be resurrected. Its infatuation with its reason is the fatal passion that desolates European humanity. The only salvation from this is Christ, says Gogol. But the world, throughout which “are dispersed millions of glittering objects that scatter one’s thoughts in all directions, has not the strength to meet with Christ directly.”

The type of European man has capitulated before the fundamental problem of life; the Orthodox God-man has solved all of them, each and every one. European man has solved the problem of life through nihilism; the God-man, has solved it through eternal life. For the Darwinian-Faustian man of Europe, the main object of life is self-preservation; for the man of Christ it is self-sacrifice. The first says: sacrifice others for yourself! while the second says: sacrifice yourself for others! European man has not resolved the pernicious problem of death; the God-man has resolved it through Resurrection.

Doubtless, the principles of European culture and civilization are theomachic. Long did the type of European man become what he is, until such a time as he replaced the God-man Christ with his philosophy and science, with his politics and technology, with his religion and ethics. Europe made use of Christ “merely as a bridge from uncultured barbarism to cultured barbarism; that is, from a guileless barbarism to a sly barbarism” (St. Nikolai [Velimirovich], “A Sermon On Everyman”).

In my conclusions about European culture there is much that is catastrophic, but let this not astonish you, for we are speaking about the most catastrophic period of human history—the apocalypse of Europe, the body and spirit of which are being rent asunder by horrors. Without a doubt, volcanic contradictions are implanted in Europe, which, if they are not removed, can be resolved only by the final destruction of European culture. Where does humanistic culture lead?

St. Justin Popovic

St Justin of Celje

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