United Kingdom:Independence Day

Formerly, when the father of a family voted, he did so as the head of his household. The household as such was thus represented in the counsels of the nation. What should we think of an army where the commander-in-chief would take advice from the lower ranking officers but not, on principle, from the higher-ranking officers who have charge of these? We should say that the army was functioning badly, and that its proper hierarchical requirements were being ignored. How much more incongruous, since contrary to a more basic and universal hierarchy, for a State to seek to be directed by private citizens and not by heads of families. The family is the cell of the State; that is, it is the only natural society that exists beneath the level of the State. So it is a disorder to give some authority over the State to a private citizen while denying any authority over the State, in principle, to the family.

A film is coming out, or maybe has already come out, about the suffragettes. I wonder how many of those who oppose the abolition of marriage that has recently taken place in formerly Christian countries would be willing to trace the problem back to female suffrage. Yet the link seems clear.

The ‘same-sex marriage’ advocates require two things: a denial of the complementarity of the sexes, except in the most obvious physical sense, and a denial of the family as a natural society. Female suffrage achieved both things. First of all, it reduced people’s sense of the complementarity of the sexes by giving man and woman in principle an identical role in the direction of public affairs, contrary to the innate tendency of man to act primarily within the public sphere and woman primarily within the private sphere. Secondly, it took away from the man the power to represent his family in the State, and therefore weakened the idea that the family is not the creature of the State.

Politically speaking, female suffrage pulverised the family. The husband and wife may well vote in opposite directions, and then their family for all practical purposes has no voice. But even if this does not happen, their family ceases to have any organic place in the State; it is changed into two isolated individuals who have no more relation to each other than if one were voting at Land’s End and the other at John o’ Groats.

But who will chain herself to the railings in Downing St and demand change?


I have often wondered why the SNP should trouble themselves to promote such a thing as ‘Gay Marriage’ in Scotland. I find it hard to believe that Alex Salmond is doing it for idealistic reasons. Scotland’s image generally is of a particularly virile country. If the novelty were resisted for a decade or so I think a certain amount of patriotic feeling would soon attach itself to the fact, securing the position of marriage north of the border for the long term. I fear Salmond may have simply calculated that if he were to allow Cameron to take this step but not do so himself, then ‘Gay Marriage’ would become an issue in the referendum and the Homosexual lobby would be more effective in opposing Scottish Independence because it was lacking, than the Natural Law vote would be in supporting it for the same reason. Perhaps this is a sad reflection on the strength of reason and revelation in Scotland. (Although the cases are not alike. Remaining in the Union would not affect the chances of ‘Gay Marriage’ either way, while leaving before it was legalised would probably reduce them).

It is a shame that everyone seems to forget that the ‘proud Edward’ in Flower of Scotland, whose armies were sent homeward to think again, was Edward II not Edward I. I have mused from time to time that this blog ought to grant an ‘Edwardian Pride’ award to that figure who has done most that year to import the ‘Gay agenda’ into Scotland and perhaps a ‘Send Them Homewards’ award for whoever has done most to resist. Until it was revealed that he had rather let the side down, the first ‘Send Them Homewards’ award would probably have had to go to the former Archbishop of St Andrews and Edinburgh. That leaves Bishop Joseph Divine and Bishop Hugh Gilbert. While I feel my Lord of Aberdeen’s comments were more effective the award might fit his brother of Motherwell’s temperament rather better. Nominations remain open. I think it would be uncharitable to place the former archbishop in the running for the Edwardian Pride trophy. He did work vigorously to uphold the Church’s teaching after he took the oath prepared for him by the then Cardinal Ratzinger in 2003. That being the case there is no real challenger, Salmond himself ought undoubtedly to be the first recipient of the ‘Edwardian Pride’ trophy.

Yesterday I watched ‘The Way Back’ for the first time. Before doing so I checked its reviews online. I had heard good things of the film and I was surprised that, though good, the reviews were not better than they were. In a way, though it is a splendid film and well worth watching, the assessment was fair. There is so much potential in the film it is surprising it does not make more of it. In particular the ending seemed to resolve the narrative less elegantly than it might. Not that it does not end fittingly, but given the craftsmanship of the film the last sequences seem almost desultory. Nevertheless, what struck me most forcibly was the cosmic significance of the film’s essential premise. The protagonist escapes from the Gulag, journeys across frozen forest, burning desert and impassable mountains to return to Poland to his wife who denounced him to the Soviet secret police – so that he can forgive her. This thirst to forgive her is why he does not give up when he is dying of bodily thirst in the desert. Is this not the essential history of the entire universe? How could one possibly do justice to such a theme? Our Lord didn’t just endure the Cross to save us, it was we, His thankless bride, who crucified Him and yet He endured our ingratitude and infidelity precisely so He could forgive us for it. More terrifying still is that not only did He die for us while we were still sinners, but He died for those of us (the ‘many’ of Luke 13:24) who will never accept His forgiveness. He traversed the desert of our ingratitude even for those for whom His sacrifice would never bear fruit, even knowing that.



After Virtue (2nd ed, 1985), p52; David Copperfield (many eds), passim

What’s *not* supposed to happen when you mention to a friend that you have come to the sad conclusion that you resemble Dora Spenlow in all her negative aspects, is the friend saying “Yes, it had occurred to me before”.   😦

Edited: Cut that. Correction.


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