All posts by bradbirzer

By day, I'm a father of seven and husband of one. By night, I'm an author, a biographer, and a prog rocker. Interests: Rush, progressive rock, cultural criticisms, the Rocky Mountains, individual liberty, history, hiking, and science fiction.
Republic of Letters

V for Vendetta

Throw together an English Roman Catholic terrorist from 1605, a 1930’s noir atmosphere, a damsel who is only somewhat in distress, a government that makes Ingsoc look humane, some psychedelics, some fortuitous but random evangelical proof texting of The Collected Works of William Shakespeare, some references to the mass killings of the twentieth century, a bit of Ray Bradbury, Max Ernst, and Patrick McGoohan, a rather tame lesbian romance, a fictional 1980s that went exactly against what actually happened, and two young cocksure perfectionist English artists who wanted to avoid mimicking their American counterparts.   You probably still would not end up with the disturbing masterpiece that is V FOR VENDETTA.  J

A penny for the English guys.

Written in the first third of the 1980s but not published as a graphic novel until 1988, V FOR VENDETTA broke into the cultural mindset of the intellectual rising generation like nothing else.  

For someone growing up in that decade—with New Wave, Blade Runner, Reagan, Rush, New Wave, Macintosh, Red Rain, and Nuclear Winter—V FOR VENDETTA took the extreme desires and fears of a whole generation and made them into a coherent (mostly) tale.  

If John Hughes captured our most adolescent suburban libertinism, V FOR VENDETTA made them into our most terrifying libertarian nightmare.

The story, written jointly by Alan Moore and David Lloyd, takes place in the late 1990s.  In 1983, a Labour government replaced the Tories, kicking out the American nuclear missiles, thus leaving the U.K. free from destruction.  Soon, the Americans and the Soviets went after each other, leaving America, especially, in ruins.  

The resulting economic turmoil in Europe led to the rise of a National Socialist/Fascist government in Britain.  Though the leaders personally gave into every lewd pleasure in and out of the bedrooms, they outlawed homosexuality, non-whites, and non-Protestant Christians.  Those who weren’t deported or executed found themselves in prison camps, the playthings of progressive eugenicists, willing to see the body contorted in every possible manner to “perfect the race.”

Under the slogan “England Prevails,” the fascists maintain control through mass surveillance as well as through armed thugs known as “Finger Men” who have the power to kill, rape, and pillage at will, all in the name of England.  Signs litter the streets with the hypocritical propaganda: “Strength through Purity; Purity through Faith.”

Of the internment camps, one of the most brutal was the Larkhill Settlement, out of which emerged the anarchist anti-hero, V.  The authors intentionally keep his identity hidden, as he represents an idea more than an individual person.  Still, the reader does come to know that V had been interned and had survived the experiments.  In some way, never explained, the experiments made him more human than human, endowing him with extraordinary powers of resistance to bodily harm, astounding concentration and memory, and near perfect agility.  It would, however, be better to describe the final product of the experiment as the creation of a Batman rather than a Superman.  The only one of the test subjects to live, V gained the favor of his captors, set the camp aflame, and departed.

The main story takes place years after the destruction of Larkhill.  Now, one by one, every person who ever worked at Larkhill is being systematically murdered.  Though, the more appropriate term would be “assassinated.”  V, of course, is proudly the killer.  He not only kills his victims, but he does so with immense poetic justice.  Each person assassinated—reminiscent of Dante’s Inferno—dies according to his or her vice.

Film

A Story of Friendship: Star Trek

As young children, my older brother and I watched the original Star Trek series on Saturday mornings.  We weren’t big TV watchers as a family, but Star Trek was special.  To make it even better, it was the local PBS that aired Star Trek, presenting it free of all commercials.  

Every Saturday, Todd and I awoke very early and watched the rerun for that week.  This would have been around 1975, almost a decade after the show first aired.  After each episode, Todd and I would talk, always mesmerized by the possibilities of space, life, and a billion other things.  How much of the galaxy had this crew explored?  Were they the modern Lewis & Clark?  What happened when someone transported from one place to another?  How smart were the computers?  Were the Klingons the Soviets and the Romulans the Chinese?  Or, maybe the other way around?  Why did we only see the military aspects of Starfleet?  What about the colonists, the pioneers?  How did time travel work?  If the Enterprise found itself sent back to Earth, why did it happen to arrive the same year the show was being filmed.

Pretty serious stuff for an eight year old sitting with his much admired thirteen year old brother.  

I had no idea at the time, but the show’s founder and creator, Gene Roddenberry had actually described Star Trek as a “wagon train to the stars” when he first shopped it to studios.  It would be set, though, on the space equivalent of an aircraft carrier, a mobile community as diverse as Gunsmoke’s Dodge City, he continued in his show treatment.  The crew, roughly 203 of them, would be as diverse as possible, asserting that racial prejudice and ethnic strife would be things of the past in the non-specified time of Star Trek.  Only later did the show writers decide it took place in the 2260s.  From its beginning, however, Roddenberry’s Star Trek represented a brash Kennedy-esque liberalism, a confidence that America could teach the world the principles of civilization, tolerance, and dignity.  [Sources: Whitfield and Roddenberry, THE MAKING OF STAR TREK (1968); and Paul Cantor, Gilligan Unbound (2003) and The Invisible Hand of Popular Culture (2012)]

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Faith, History, Philosophy

Christopher Dawson: Preparing to Fight Modernity

Too sickly to fight in the Great War, Christopher Dawson volunteered for civilian duty and spent roughly fourteen years reading and drawing up ideas to prepare for a career in writing.  He had received a profound mystical vision on Easter, 1909, while visiting Rome.  In that vision, the nineteen-year old Anglo-Welshman believed God had commanded him to record the entire history of the world, showing him all times and all peoples at once.  Determined to live up to what God had asked him, he began building upon an already solid liberal education.

During these years, he kept extensive notes and journals influential writings included in his notes came from the significant historians, anthropologists, and thinkers from every school of thought from his day.  Generally, he took notes in the same language as the original texts, and he delved deeply into Plato’s Laws and the various writings by Aristotle, Xenophon, and Heraclitus.  In his journals, now residing at the University of St. Thomas in St. Paul, one can see vividly that Dawson readily moved through a variety of languages including English, French, Greek, and Latin.[1]  

In the same notebook, presumably after reading the above authors, Dawson concluded tellingly: “All the events of the last years have convinced me what a fragile thing civilization is and how near we are to losing the whole inheritance which our age might have acquired [sic] enjoyed.”

In addition to his voluminous academic and scholarly reading, he also devoured wht works of Jane Austen, Henry David Thoreau, P.J. Wodehouse, Hilaire Belloc, G.K. Chesterton, H.G. Wells, R.H. Benson, Arthur Conan Doyle, and a huge selection of science fiction, historical fiction, American westerns, and English detective stories.[2]  G.K. Chesterton, especially, influenced Dawson, as the latter regarded him as “one of the greatest champions of Christian culture in our time.”[3]  Chesterton’s most influential work on Dawson was his epic poem, The Ballad of the White Horse [read from this?].  This poem, perhaps the most significant call to arms for twentieth-century Christian Humanists, equally inspired C.S. Lewis, J.R.R. Tolkien, and Russell Kirk.

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Republic of Letters

Christopher Dawson and Johannine Divine Madness

March 29, 2007

[Thanks to Phillip Carl Smith, the Orestes Brownson Council, and ISI for the invitation to speak at Notre Dame; it’s always a great pleasure to be here at Our Lady’s University; as was mentioned in my bio—I lived in Zahm for three years back when Fathers Tom King and Bill Miscamble were the rectors.  This past August, my wife, family, and I came over to the college for a day of research.  It happened to coincide with the arrival of the students.  As we pulled into the visitor parking lot by the library, my wife noticed a sign for Farley parking.  It said, “Farley, protecting its residents from Zahm since 1973.”  My wife hasn’t let me forget this.

I also want to thank Kevin Cawley, an amazing archivist over at the ND archives]

To put it simply (and perhaps a bit “simplistically”—but I prefer to think of it as “with fervor”), Dawson was one of the greatest historians of the twentieth century, certainly one of its greatest men of letters, and perhaps one of the most respected Catholic scholars in the English speaking world.

“For Dawson is more like a movement than a man,” his publisher and friend, Frank Sheed, wrote of him in 1938. “His influence with the non-Catholic world is of a kind that no modern Catholic has yet had, both for the great number of fields in which it is felt and for the intellectual quality of those who feel it.”[1]  

Additionally, prominent American Catholic colleges began teaching courses on the thought of Christopher Dawson and other figures of the Catholic literary revival as early as the mid-1930s.[2]  

In 1933, the American Catholic journal Commonweal stated that “the writings of Christopher Dawson demand the thoughtful attention of all educated men.”[3]  

Six years later, the Jesuit journal, The Month, claimed that to “commend Mr. Dawson’s work is unnecessary; nothing that he writes could be unimportant.”[4]  In 1949, Waldemar Gurian, a refugee from the Nazis and a professor at the University of Notre Dame, wrote, Dawson’s “very ability to make brilliant understatements and to display without pride, as something self-evident, his extraordinary broad knowledge make his synthesis particularly impressive.”[5]  

In 1950, the English Dominican journal, Blackfriars, claimed “that Mr. Dawson is an educator; perhaps the greatest that Heaven has sent us English Catholics since Newman.”[6]

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Republic of Letters

Russell Kirk’s Beauty and Civilization ~ The Imaginative Conservative

We built only for the moment, not even for the future, as we eradicated the past.

The loss of manners, he especially decried, had coincided, necessarily, with the loss of beauty in society. Nowhere, it seemed, did anyone take decorum seriously—whether in one’s soul or one’s society. If order in one’s soul leads to order in the commonwealth, disorder in one’s soul leads to the disorder in the commonwealth. The totalitarians of the present age, Kirk feared, wanted to control not only the present, but also the past and the future as well. “The totalists say that the old order is a corpse, and that man and society must be fashioned afresh, in grim fashion, upon a grim plan,” he wrote.
— Read on theimaginativeconservative.org/2020/01/russell-kirk-beauty-civilization-bradley-birzer.html

Republic of Letters

The Gray Eminence of Christopher Dawson

Without going deeply into Dawson’s thought—or any aspect of it—in this post, it is worthwhile cataloguing how many of his contemporaries claimed him important and his scholarship and ideas for their own.  This means, consequently, that while most Americans—Catholic or otherwise—no longer remember Christopher Dawson, they do often remember affectionately those he profoundly (one might even state indelibly) influenced.  The list includes well known personalities such as T.S. Eliot, Thomas Merton, J.R.R. Tolkien, and C.S. Lewis.  

In the world of humane learning and scholarship in the twentieth century, Dawson was a sort of John Coltrane.  Just as few non musicians listen to Coltrane, but EVERY serious musician does, the same was essentially true of Dawson.  And, yet, as with Coltrane, Dawson did enjoy long periods of widespread popularity and support in his own lifetime.

“For Dawson is more like a movement than a man,” his publisher and friend, Frank Sheed, wrote of him in 1938. “His influence with the non-Catholic world is of a kind that no modern Catholic has yet had, both for the great number of fields in which it is felt and for the intellectual quality of those who feel it.”[1]  As evidence, Sheed could cite much.  By the early 1930s, while Dawson was still in his early 40s,  American Catholic colleges began teaching courses on his thought, tying him to the larger Catholic literary movement of the day.[2]  In 1933, the American Catholic journal Commonweal stated that “the writings of Christopher Dawson demand the thoughtful attention of all educated men.”[3]  Six years later, the Jesuit journal, The Month, claimed that to “commend Mr. Dawson’s work is unnecessary; nothing that he writes could be unimportant.”[4]  In 1949, Waldemar Gurian, a refugee from the Nazis and a professor at the University of Notre Dame, wrote, Dawson’s “very ability to make brilliant understatements and to display without pride, as something self-evident, his extraordinary broad knowledge make his synthesis particularly impressive.”[5]  In 1950, the English Dominican journal, Blackfriars, claimed “that Mr. Dawson is an educator; perhaps the greatest that Heaven has sent us English Catholics since Newman.”[6]

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Republic of Letters

Getting to Know Russell Kirk (2015)

At the beginning of his Histories, Herodotus notes that a normal person enjoys 26,250 days in his or her life, no day ever exactly like another.  I’m not quite sure I want to count how many days I have left, assuming I could even know such a thing. It’s certainly very wise of the Good Lord not to let us know such things.

Still, as I think about my own days, some wisely spent, others squandered, I have only a few serious regrets.

One of my two most important—at least as it hovers over my being—is that I never actually met Dr. Russell Amos Augustine Kirk in person.  I had the opportunity several times, but I never took advantage of these.  There are lots of reasons why this happened (or, as the case really was, failed to happen), but they really all came down to the same thing—I took too much for granted while in my 20s.  I seemed invulnerable as did those I loved and admired.  As one of my other heroes, Neil Peart, once wrote, “We’re only immortal for a very short time.”  My immortality seemed rather assured as did that of those whom I respected.  Strange considering my own father died when I was only two months old.  Yet, that happened before I was conscious of the world, and the whole story of his death had much more mythical significance than real influence.

Life has a funny way of teaching us each the lessons we so painfully need to learn, and I was rather shocked in the summer of 1994 when I heard that Russell Kirk had passed away.  I was only 26, but I knew I had missed my chance to meet the great man, a man I had studied intensely for about six years at that point.  

My own upbringing in a Goldwater household was rather ecumenical, at least toward things of imagination and what might generally be called of or on “the right.”  I never had a leftist/liberal phase, as liberals, right or wrong, always struck me as somewhat totalitarian in views as well as personality.  As a child and young man encouraged by my mom, I read everything I could get my hands on, and Kirk was just as important in the big scheme of things as, say, Hayek was.  I wasn’t desirous of being only an Austrian or only a paleo or a libertarian or whatever the divisions were in those days.  I just wanted to read everything that seemed interesting.

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Republic of Letters

New Pure Reason Revolution Coming

Pure Reason Revolution reunite; sign to InsideOutMusic for release of first new studio album in nearly 10 years
Jon Courtney & Chloë Alper have reunited the much-loved Pure Reason Revolution, playing their first show in close to 8 years at the recent Midsummer Prog Festival in the Netherlands, and performing their debut album ‘The Dark Third’ in full. They comment: “The festival & crowd reaction was incredible. We were touched that people had travelled from Canada, Russia, Italy, Spain, UK & many more countries. The tracks are exciting as ever to play & it’s encouraging to see the material still has relevance & connects.”   
 
The band have also revealed they are working on a brand new studio album, and have signed to InsideOutMusic for its release in 2020. Jon Courtney comments: “We’re currently working on material for the new album which returns to a more progressive sound & it’s nice to remind ourselves of the genesis of PRR” while Chloë adds: “it’s sounding spectacular.”
 
Pure Reason Revolution originally parted ways in November 2011, following touring in support of their 2010 album Hammer & Anvil. Since then, Jon Courtney started Bullet Height and released their debut album ‘No Atonement’ in 2017, while Chloë Alper began a new band called Tiny Giant as well as playing live with the likes of Charli XCX & James.
 
The band originally formed back in 2003, releasing their much-loved debut album ‘The Dark Third’ in 2006 via Sony BMG. They went on to release the albums ‘Amor Vincit Omnia’ in 2009 & ‘Hammer & Anvil’ in 2010.
 
Look out for more information on the bands forthcoming new album.
 
PURE REASON REVOLUTION online:
https://www.facebook.com/purereasonrevolution/
https://twitter.com/prr_official
https://www.instagram.com/purereasonrevolution_official/
 
SUPERBALL MUSIC online:
www.superballmusic.com
www.facebook.com/superballmusic
www.twitter.com/superball_music
www.instragram.com/superball_music