zenpundit.com

[ by Charles Cameron — okay, i’m sure this was unintentional ]
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Hey, fellas — this is really taking the literal interpretation of scripture a bit too literally..

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Sources:

King James Version, Matthew 6.3

Chicago Tribune, CIA-armed militias are shooting at Pentagon-armed ones in Syria

[ by Charles Cameron — on abuses of word and image ]
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Exhinit A, The Four Horsies of the ‘Pocapypse:

Meet Calamity (Pestilence), Raven (Famine), Clash (War) and Ghost (Death). They’re the Four Horsies of the ‘Pocalypse (or at least they would be if they could only get their act together)! This next-generation of doombringers are on a mission to destroy the Earth, but to do so, they’ll have to beat the likes of Queen Chroma and her rainbow sprite army! Too bad they can’t crack teamwork to save their lives.

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Exhibit B, Juan Cole today:

Juan Cole asks:

Is Iraq Army Preparing for Armageddon with ISIL?

Armageddon? No, that would be near Haifa, not Mosul. And besides, for IS to take a battle seriously it would need to be at or near Dabiq, not Tel Megiddo.

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Exhibit C, the Urban Dictionary:

-pocalypse

a suffix that is affixed to any word that describes the cause of a situation of relative discomfort derived from the last 3 syllables of ‘armageddon.’

As of late, the suffix “-pocalypse” has been popularized in the media, trying to make a minor event bigger than it is. Interestingly, an actual apocalypse would likely go by another name, or receive the suffix anyway. i.e. ‘Armageddonopalypse.’

Related suffix: “-mageddon”

The Hyphen is not always used.

Someone left the ‘fridge open, now were having the mold-pocalypse of ’11

by annoyedCitizen70 July 19, 2011

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You might have thought once was enough..

January 2009, Mild winter easy on city budget

December 2009, Crushed! Snowpocalypse crippled Washington, D.C. on this date in 2009

February 2010, Snowmageddon, Blizzard of 2010

February 2011, video, Snowpocalypse, Chicago 2011

January 2012, ‘Snowpocalypse 2012’ For Small Alaskan Town

February 2013, Time lapse video of the 2013 Snowpocalypse in the Northeast

January 2014, Atlanta ‘snowpocalypse’ mocked after 2 inches of snow strands thousands

January 2015, Snowpocalypse 2015

January 2016, Snowpocalypse 2016: Desperate Hoarding Of Basic Supplies

Oh, and then there’s Trumpocapypse:

2015, South Park Imagines the Trumpocalypse

2016, For the Republican party, it’s Trumpocalypse Now

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I have yet to see Mad Max Fury Road, in which:

A woman rebels against a tyrannical ruler in postapocalyptic Australia in search for her home-land with the help of a group of female prisoners, a psychotic worshipper, and a drifter named Max.

But it sounds like fun. PostApocapyptic, though?

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Please. Apocalypse means Revelation or Unveiling, and although the revelation itself may cause upheavals up to and specifically including a series of trumpets accompanied by a series of plagues and woes —

And the seven angels which had the seven trumpets prepared themselves to sound.

The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.

And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; 9And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.

And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.

And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.

and so forth —

And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. 4And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. 5And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.

terminating with the end of this world — the post-Apocalyptic scene is serene and glorious —

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.

Or as St Paul and Handel have it —

Or as the Qur’an says —

For the Trumpet shall be blown, and whosoever is in the heavens and whosoever is in the earth shall swoon, save whom God wills. Then it shall be blown again, and lo, they shall stand, beholding.

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Hence — when you say postapocalyptic, please don’t mean “after the snowploughs” or even “post-Hiroshima” — agreed?

And the word apocalypse is best left to the imagination not of the toymaker but of the artist:

[ by Charles Cameron — contextualizing IS in terms of KSA, Abd al-wahhab and the Prophet, also an interior / eternal aspect of the “end times” ]
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Cole Bunzel, speaking with Charlie Rose

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As a poet, I keep my eyes peeled for the superposition of opposites in a small space. John Donne‘s great phrase, “At the round earth’s imagin’d corners, blow / Your trumpets, angels” manages to superpose the imaginary and actual, sacred and soon-to-be profane, flat earth and globe, in just four words, Shakespeare is even more concise with Rosalind‘s “you insult, exult, and all at once” in As You Like It, and Dylan Thomas is after the same effect in his line “Curse, bless me now with your fierce tears, I pray” in Do Not Go Gentle.

The poet is after a world in miniature, the balance of contraries. And so it is that I was stopped dead in my tracks on reading Cole Bunzel‘s sentence at the end of the second paragraph of the Introduction to his new paper, The Kingdom and the Caliphate: Duel of the Islamic States:

One of those territories increasingly in its sights is Saudi Arabia, home to Islam’s holiest places and one-quarter of the world’s known oil reserves.

Bunzel is a PhD student writing a paper for the Carnegie Endowment for International Peace, so I’m expecting to be informed, yes, but this immediate, strong duality catches my attention — and it’s followed immediately with another at the start of his third paragraph:

The competition between the jihadi statelet and the Gulf monarchy is playing out on two levels, one ideological and one material.

The ideological and the material — holy places and oil reserves — in both phrasing we can recognize the world in a nutshell. And Bunzel will sharpen that sense of duality throughout, by contrasting Saudi Arabia, where possession of the resources has arguably warped the purity of creed as Abd al-Wahhab prtoposed it, with the Islamic State, which at least as it sees itself has maintained that “original” purity, and is now in a struggle for the resources to propagate its vision of Tawhid across the face of the earth.

As Bunzel puts it:

The comparison worth noting is the one in the minds of the Islamic State’s jihadi thinkers, the idea that Saudi Arabia is a failed version of the Islamic State. As they see it, Saudi Arabia started out, way back in the mid-eighteenth century, as something much like the Islamic State but gradually lost its way, abandoning its expansionist tendencies and sacrificing the aggressive spirit of early Wahhabism at the altar of modernity. This worldview is the starting point for understanding the contest between the kingdom and the caliphate, two very different versions of Islamic states competing over a shared religious heritage and territory.

Kingdom and caliphate: again, the elegant duality.

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Let’s see now, how this duality — proclaimed, indeed in Bunzel’s title, The Kingdom and the Caliphate: Duel of the Islamic States — plays out in his analysis:

The new king has described Saudi Arabia as the purest model of an Islamic state, saying it is modeled on the example of the Prophet Muhammad’s state in seventh-century Arabia. “The first Islamic state rose upon the Quran, the prophetic sunna [that is, the Prophet’s normative practice], and Islamic principles of justice, security, and equality,” he stated in a lecture in 2011. “The Saudi state was established on the very same principles, following the model of that first Islamic state.” What is more, the Saudi state is faithful to the dawa (mission) of Muhammad ibn Abd al-Wahhab, meaning Wahhabism, upholding the “banner of tawhid” and “calling to the pure faith — pure of innovation and practices having no basis in the Quran, sunna, and statements of the Pious Forbears.”

The Islamic State makes the same claims for itself. It, too, models itself on the first Islamic state, as its early leadership stated upon its founding in October 2006: “We announce the establishment of this state, relying on the example of the Prophet when he left Mecca for Medina and established the Islamic state there, notwithstanding the alliance of the idolaters and the People of the Book against him.” Another early statement appealed to the Wahhabi mission, claiming that the Islamic State would “restore the excellence of tawhid to the land” and “purify the land of idolatry [shirk].”

Compare and contrast — it’s one of the oldest tricks in the intellectual book, and maybe the most powerful.

And it’s right there — the material in conjunction with the spiritual — from the beginning:

This first Saudi-Wahhabi state was the product of an agreement reached between the chieftain Muhammad ibn Saud and the preacher Muhammad ibn Abd al-Wahhab in the small desert oasis of Diriyah in central Arabia. The two leaders agreed to support each other, the Al Saud supporting the Wahhabi mission and the Wahhabi missionaries supporting Saudi political authority.

Religion and politics, politics and religion. Church and state, we might say, Caesar and God.

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But I shouldn’t inflict too much by way of this “dual” poetic formalism on my readers…

Bunzel details the three states at the juncture of Wahhabism and the House of Saud — “the first (1744–1818), the second (1824–1891), and the third (1902–present)” and proposes that we are now witnessing somethiung not unlike the genesis of a fourth:

Indeed, the Islamic State is a kind of fourth Wahhabi state, given its clear adoption and promotion of Wahhabi teachings.

But while the opposition Bunzel studies is between his third and fourth variants of Wahhabi-statehood, the analogy claimed in each of those cases is with the first.

Given that the House of al-Saud is the military partner of al-Wahhab-derived theology in the first three cases, their claim to contimuity with the first Wahhabi state, and thus also with the Prophet’s original state in Medina, is readily made:

The new king has described Saudi Arabia as the purest model of an Islamic state, saying it is modeled on the example of the Prophet Muhammad’s state in seventh-century Arabia. “The first Islamic state rose upon the Quran, the prophetic sunna [that is, the Prophet’s normative practice], and Islamic principles of justice, security, and equality,” he stated in a lecture in 2011. “The Saudi state was established on the very same principles, following the model of that first Islamic state.” What is more, the Saudi state is faithful to the dawa (mission) of Muhammad ibn Abd al-Wahhab, meaning Wahhabism, upholding the “banner of tawhid” and “calling to the pure faith — pure of innovation and practices having no basis in the Quran, sunna, and statements of the Pious Forbears.”

Similarly, Bunzel notes, IS has claimed since its beginnings in late 2006:

We announce the establishment of this state, relying on the example of the Prophet when he left Mecca for Medina and established the Islamic state there, notwithstanding the alliance of the idolaters and the People of the Book against him.

While IS aspires not only to theological continuity but to a greater theological fidelity to al-Wahhab’s original Wahhabi state than the current regime, it regards the current state of the House of al-Saud as depraved and corrupt, in a manner quite different from the Prophet’s Medinan state — ridiculing it as “Al Salul” after “a leader of the so-called ‘hypocrites’ of early Islam who are repeatedly denounced in the Quran.”

The Saudi claim to be a Wahhabi state largely derives, let me suggest, from the al-Saud side of the original Wahhabi-Saudi alliance, while the Islamic State’s claim rests uniquely on the doctrine of al-Wahhab, viewed as a reformer who returned Islam to its original purity.

Indeed, Bunzel can cite an article “distributed by the Islamic State’s semiofficial al-Battar Media Agency” as describing thee IS mission as “an extension of Sheikh [Muhammad ibn Abd al-Wahhab’s] mission.” And the similarity extends not just to that mission, but also to the opposition it arouses:

The author, who goes by Abu Hamid al-Barqawi, drew attention to the similar accusations made against the two states by their respective enemies, namely accusations of excess in the takfir (excommunication) and killing of fellow Muslims. He noted that both states were denounced as Kharijites, an early radical Muslim sect.

Thus we see, from the perspective of the Islamic state, another dualism repeating itself across history: this time between the original Companions of the Prophet and the abhorred Kharijite heretics, and the present followers of al-Baghdadi’s claim to the Caliphate and the Kharijite House of al-Saud.

In a further twist, both the House of al-Saud and Al-Qaida’s local branch, Jabhat al-Nusra, have accused the Islamic State precisely of being Kharijites, the Saudi Sheikh Abdul Aziz Al ash-Sheikh terming IS Kharijites who “believed that killing Muslims was not a crime, and we do not consider either of them Muslims”, while Jabhat’s spiritual adviser, Sami al-Aridi, has said:

The swords that God ordered us to use are many. One of these swords is the one pointed at Kharijites. This group [IS] has provided solid proof that it is Kharijite.

And who, again, are the Kharijites? I have quoted before now this hadith reported in Abu Dawud:

The Messenger of Allah, peace and blessings be upon him, said, “There will be dissension and division in my nation and a people will come with beautiful words but evil deeds. They recite the Quran but it will not pass beyond their throats. They will leave the religion as an arrow leaves its target and they will not return until the arrow returns to its notch. They are the worst of the creation. Blessed are those who fight them and are killed by them. They call to the Book of Allah but they have nothing to do with it. Whoever fights them is better to Allah than them.”

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There is, of course, much more to Bunzel’s paper than I have captured here, but I would like to comment on one final issue, the one which I always return to — that of the end times, or eschatology. Bunzel writes:

The Islamic State’s apocalyptic dimension also lacks a mainstream Wahhabi precedent. As William McCants, a scholar of jihadism at the Brookings Institution, has set out in detail in a book on the subject, the group views itself as fulfilling a prophecy in which the caliphate will be restored shortly before the end of the world. While the Saudi Wahhabis and the Islamic State Wahhabis share an understanding of end times, only the latter view themselves as living in them.

In the light of our discussion above of the respective Islamic States of the Prophet himself at Medina, Abd al-Wahhab in conjunction with the original Saudi state, and the current Wahhabism of Baghdadi’s Caliphate, this naturally raises the question as to whether the Prophet’s Medina was an eschatological state, a topic which David Cook briefly addresses in the Introduction to Muslim Apocalyptic in his Studies in Muslim Apocalyptic:

The research of some scholars has indicated that Muhammad himself was impelled by a powerful belief in the proximity of the Last Day. For example, the Prophet is quoted as saying that some that see him will live to see the Dajjal (the Muslim anti-Christ).

Cook footnotes this claim with the following intriguing comment:

Though I do not wish to overspeculate as to the significance of this belief upon Muslim history, one cannot help but notice that the question of why Muhammad did not designate a successor is frequently asked. Perhaps the answer lies in the fact that he genuinely did not believe that there would be time enough before the end of the world for anyone to succeed him. The very fact of some sort of will would show a lack of faith in the immediacy of the End.

Christianity, similarly, can be seen as an apocalyptic movement from its origin, with Christ similarly telling his followers “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1.15) and “Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power” (Mark 9.1).

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Here if I may, I shall turn speculative and poetic.

In his extraordinary reading of the Quran in The Apocalypse of Islam, Norman O Brown views the history of Islam as comprising “a series of decisive (requiring decision) apocalyptic moments, moments that will recur throughout a history that has no set end-point”:

These moments must (through the action, the cooperation with God’s call by the believer’s response) break through the crust of the familiar way of doing business (whether globalized or traditional), and lead one to an action that will necessarily be historical and personal (towards purification) because the drive of God’s will is always towards unity, both within and without.

The Islamic world today clearly anticipates the end times in the future, perhaps near, perhaps far, its date and hour necessarily unknown, and expects it to come upon us after various notable signs of the time have occurred –- the Shia with the return of the expected Twelfth Imam, now in ghayba or occultation, and the Sunni with the coming of the Mahdi and of the Prophet Issa (Jesus).

With regard to those notable signs, at 47.18 in the Arberry translation the Quran asks:

Are they looking for aught but the Hour, that it shall come upon them suddenly? Already its tokens have come; so, when it has come to them, how shall they have their Reminder?

Brown quotes Louis Massignon as calling Sura 18, The Cave, “the apocalypse of Islam” — and further suggests we should not apply enlightenment notions of linear time to a book, the Quran, which is itself both Revelation and Word. The poet Allama Muhammad Iqbal, in a phrase reminiscent of earlier Jewish and Christian texts, says of the Quran, “whole centuries are involved in its moments.”

Brown writes:

There is an apocalyptic or eschatological style: every Sura is an epiphany and a portent; a warning, “plain tokens that haply we may take heed” (XXIV, 1). The apocalyptic style is totum simul, simultaneous totality; the whole in every part. Hodgson on the Koran: “almost every element which goes to make up its message is somehow present in any given passage.”

Mathematicians will no doubt note the resonance here with the principle of holography, Buddhists with the Hua-Yen concept of the Jewel Net of Indra.

Brown, again referencing Massignon, who along with Henry Corbin was one of the major sources of his insight into Islam:

Massignon calls Sura XVIII the apocalypse of Islam. But Sura XVIII is a resume, epitome of the whole Koran. The Koran is not like the Bible, historical; running from Genesis to Apocalypse. The Koran is altogether apocalyptic. The Koran backs off from that linear organization of time, revelation, and history which became the backbone of orthodox Christianity … Islam is wholly apocalyptic or eschatological, and its eschatology is not teleology. The moment of decision, the Hour of Judgment, is not reached at the end of a line; nor by a predestined cycle of cosmic recurrence; eschatology can break out at any moment.

The End is in the Beginning — or as Eliot would have it, “And the end and the beginning were always there. Before the beginning and after the end.”

In the first sura on the Quran, al-Fatihah, The Opening, God is described first as “the All-merciful, the All-compassionate” (1.3), then as “Master of the Day of Doom” (1.4), and only then is there mention of humanity, in the words “Thee only we serve; to Thee alone we pray for succour” (1.5). According to a hadith reported in Tirmidhi, the Prophet said, “I was sent in the presence of the Final Hour.” To be present at the End, to be present at the Beginning — both are reminiscent of Christ’s extraordinary trans-temporal remark — perhaps the deepest teaching in the gospels, a true koan —

Before Abraham was, I am.

[ by Charles Cameron — on Graeme Wood’s latest, the goals of IS, and geographic slippage ]
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Graeme Wood, who wrote the Atlantic piece that broke the apocalyptic side of the Islamic State’s ideology wide open in March of last year, has a related piece out this month: Donald Trump and the Apocalypse, with the subtitle, Is Rome really ISIS’s “ultimate trophy”? It’s a fun read, discussing the confusion that is possible over the use of the word Rome in Muslim prophetic literature — a topic I’ve discussed before.

Just for the record, then, here’s a screengrab from the Islami State’s magazine Dabiq, issue 4 page 37:

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As a Newsweek item from September 2012 notes, there have in fact been three claimants to the title of Rome:

When Ivan the Terrible was crowned the first Tsar of All Russia in 1547, the church announced Moscow to be the “Third and Final Rome,” the inheritor of St. Peter’s Rome and Byzantium, and the last bastion of Orthodox Christianity standing up to a Europe mired in heresy.

Russian commentator Yuliya Latynina quoted..

Filofey of Pskov’s 1510 claim that “Two Romes have fallen; the third stands; and there will not be a fourth”

This was in Novaya gazeta, February 2015, and she suggested that Russia..

many of whose residents view it as the third Rome, may suffer the fate not of the first Rome but of the second, a fate that cannot be reassuring to many of them because in the end the residents of the second Rome in Constantinople “considered that Islam was better than the West.”

Wood mentions in his piece that the Australian jihadist ideologue Cerantonio argues:

The Rum of the end-times hadith is not the Rome of Pope Francis but the Rome of the Republic of Turkey.

Putin might take offense if he knew..

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And then there’s the matter of Quranic translation and the Quranic verse 30.2, as Wood also notes:

Arberry, always interesting to read, translates that verse:

The Greeks have been vanquished.

The historical commentary in The Study Quran, p 984-85, clarifies that this verse refers to Sassanid (Magian) successes against the (Christian) Byzantine empire — which the following verse says will be reversed — and terming it “the only reference in the Quran to political events conetemporary with Muhammad and his followers beyond the Arabian Peninsula”.

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All things considered, oy veh: it seems that history does strange things to geography, time to space.

[ by Charles Cameron — a follow up to my post on the Vespers liturgy at Hampton Court Palace ]
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Boring as hell or blissful as paradise? Religious worship can be either one.

I know that when I was at Wellington College I must have sat through dozens of sermons in which one or another scriptural passage was read in that droning pastoral voice which Alan Bennett so skilfully skewered in his Beyond the Fringe satirical sermon on the text of Genesis 27.11, “Behold, Esau my brother is a hairy man, and I am a smooth man”:

I was a deeply religious kid, but verses like I Samuel 15.3, “Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass” went right past me. I had no qualms back then about Old Testament genocides, pretty much because I didn’t notice them — these were just sacred words, intoned, a strange blend of heaven, lullaby and snooze.

In my piece on the Hampton Court Vespers, I tried to give readers a sense of how things look from a perspective where liturgy and rites and rituals more generally need not be viewed as dry relics of a past best forgotten, but as well-springs of deep personal, interpersonal and transcendent inspiration and communion.

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Here, I’d like to supplement my attempt with two “cases” that I hope will illustrate the power of liturgy.

the first I found a few days back in Peter Berger‘s essay, Eastern Orthodox Cacophony in America:

When the service began late on Saturday evening the cathedral was dimly lit, all the hangings and the altar cover were black in the color of Good Friday. Then the entire congregation went out into the street and marched slowly around the block. It was very cold. When we returned the cathedral was brilliantly lit and the color of everything was very bright. Easter had arrived.

So — somebody turned the lights on.

But no, it’s more than that, it’s the utter darkness of Christ’s descent from the cross and burial, it is grief physically imposed by that very cold pilgrimage around the block — and it’s the shock, the palpable beauty of the Resurrection dawn.

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Going back yet a day further, from Good Friday to the Maundy Thursday which in the church’s calendar porecedes it, we can see the similarly profound impact of a simple gesture as my old mentor, Fr. Trevor Huddleston, washes the feet of his students in Sophiatown, the Johannesberg shanty-town where for years he taught and preached. In his own words, drawn from his book Naught for Your Comfort, we read:

On Maundy Thursday, in the Liturgy of the Catholic Church, when the Mass of the day is ended, the priest takes a towel and girds himself with it; he takes a basin in his hands, and kneeling in front of those who have been chosen, he washes their feet and wipes them, kissing them also one by one. So he takes, momentarily, the place of his Master. The centuries are swept away, the Upper Room in the stillness of the night is all around him: “If I, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet.” I have knelt in the sanctuary of our lovely church in Rosettenville and washed the feet of African students, stooping to kiss them. In this also I have known the meaning of identification. The difficulty is to carry the truth out into Johannesberg, into South Africa, into the world.

That world, for Fr Trevor, was the world of South African apartheid. He carried that truth out into Johannesberg and the world in his book, and as President of the Anti-Apartheid Movement — and with what impact! He lived to see apartheid gone.

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In closing, let me quote TS Eliot who wrote, in his Dialogue on Dramatic Poetry:

I say that the consummation of the drama, the perfect and ideal drama, is to be found in the ceremony of the Mass. … And the only dramatic satisfaction that I find now is in a High Mass well performed. Have you not there everything necessary? And indeed, if you consider the ritual of the Church during the cycle of the year, you have the complete drama represented. The Mass is a small drama, having all the unities; but in the Church year you have represented the full drama of creation.