Patreon: A Walk to the Pier

A British pier, not to be confused with a British Peer (Source)

My short story “A Walk to the Pier” – a surreal tale of memory, guilt, and telephones – is now up on my Patreon. An excerpt:

With almost a week gone by, Seymour Groves was regretting his retirement. Everyone had said that moving to Etcham-on-Sea would be just the thing to do, a kind of neverending holiday. What they hadn’t mentioned is whether a neverending holiday was really desirable. After frequenting the music halls, the buffets, the toffee shops, and the boardwalk, Groves had decided in the negative. Part of it was boredom. The amusements of his youth looked more tired than ever. He couldn’t, in all dignity, ride the bumper cars again, nor frequent the clubs and bars that had so enticed him in the summers of his early adulthood. Everything was sagging, rust-lined, smelling of piss. The beach huts stood in a silent line, all quite beyond repair. His own small flat was hardly more than a bedsit with a couple faded posters that shouted “Etcham! Poseidon’s Paradise in the North!” Perhaps it had been so, once. But as he was alone, he would have to find something to do. Groves had never married – had, in fact, lost the one woman whom he ever loved, Mona Deane, on the rocky shore of Etcham. He had not come back since that night so many decades ago.

“A Walk to the Pier,” by Rick Yoder (your humble blogger)

Take a moment to become a patron today! Thank you to those who have already pledged.

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30 Alternate Religious Mottos

The habits of various orders. (Source)

As my readers will no doubt be aware, most religious orders have a motto that encapsulates their particular charism. However, many of these are a bit tired and could use with some updating. Here are my proposals:

  1. Benedictines: Prayer, Work, Monk-eying Around
  2. Jesuits: Up to Something
  3. Dominicans: Sed Contra
  4. Franciscans: Need a Bath
  5. Lazarists: Nolite Me Tangere o Pauperes
  6. Carthusians: ——-
  7. Carmelites: Better Than You
  8. Oratorians: O Happy Flowers!
  9. Trappists: Beer, Cheese, Keeping Death Daily Before One’s Eyes
  10. Cistercians: Trappists But With Fewer Skills
  11. Opus Dei: Definitely Not a Cult
  12. Augustinians: Peaked in 1517
  13. Norbertines: We Have White Birettas
  14. Redemptorists: Sowing Scrupulosity, Reaping Laxity
  15. Missionaries of Charity: Not Just a Gap Year
  16. Passionists: Dying in a Train Station
  17. Marists: Not the Marianists
  18. Legion of Christ: [REDACTED]
  19. Congregation of Holy Cross: Go Irish!
  20. Theatines: We Still Exist
  21. LCWR: Anything Goes!
  22. Salesians: Something for the Boys
  23. Basilian Monks: είμαστε ακόμα εδώ
  24. Camaldolese: Get Off My Lawn!
  25. ICKSP: All Dressed Up and Nowhere to Go
  26. Marianists: Not the Marists
  27. Holy Spirit Adoration Sisters: Pretty in Pink
  28. Heralds of the Gospel: Blasphemous Simpsons Episode Offends the Blessed Mother!
  29. Anglican Ordinariate: He Hath Vouchſafèd Unto Us These His Comfortable Words
  30. Secular Priests: Singalong Fun with Christopher West!

Patreon: Final Chapter of “The Baptism of the Archduke”

An illustration by Alan Odle (Source)

I have just uploaded the third and final Chapter II of my short story, “The Baptism of the Archduke,” over at my Patreon. This rococo satire involves a formidable if exasperated Duchess and her plot to marry off one of her daughters at the occasion of a family baptism – in spite of some very strange obstacles.

Patron Saints of the blog can read all three parts of this humorous story. You, too, can become a Patron Saint today by pledging $10 a month, which will grant you exclusive creative content not available on my blog. Please consider joining today!

Patreon: The Baptism of the Archduke

John Austen’s illustration for Tales of Past Times, 1922 (Source)

I have just uploaded Chapter II of my short story, “The Baptism of the Archduke,” over at my Patreon. This rococo satire involves a determined Duchess and her plot to marry off one of her daughters at the occasion of a family baptism – in spite of some very unusual obstacles. The third and final chapter will be coming out in May for Patron Saints of the blog, who can already see the first two parts. You, too, can become a Patron Saint today by pledging $10 a month, which will grant you exclusive creative content not available on my blog. Please consider joining today!

Proceedings of the 27th Annual Conference for Wonka Studies

Problematic. (Source)

Editor’s Introduction

When the definitive cultural history of our late capitalist political moment is written, much will be said about the seminal influence of Willy Wonka and the Chocolate Factory. This 1971 film, emerging in the context of the Nixon administration, the War in Vietnam, and an ongoing reassessment of America’s place in the social, political, and ecological world, is still as fresh and potent as the first day it opened in theaters. Taken collectively with its originating text by Roald Dahl and subsequent re-make by Tim Burton, the Wonka Cycle constitutes one of the fundamental cinematic expressions of postmodern anxiety and self-reflexivity. Can it be any surprise that this complex contemporary fable has spawned a burgeoning field of scholarship?

While none of this will surprise Wonka specialists who seek out this volume, the lay reader may be surprised to know the extent to which Wonka as a text has risen to its prominent status in such a short time. For the benefit of such a reader, I will provide a brief literature review of the field.

Wonka Studies was initiated in 1987 with the publication of Jonathan Mortman’s “Oompa-Loompas of the World Unite: A Marxist Reading of Willy Wonka and the Chocolate Factory” (Forth 03, Fall 1987). Much has transpired since Mortman’s widely-acclaimed essay; the field has since evolved into an important sub-discipline of cultural and critical studies. The convening of the first Conference for Wonka Studies at Blippensbild College in 1992 disseminated various advances in Wonka scholarship made in the wake of Mortman’s intervention. Yet it was not until the following year that we start to see the first Wonka Studies seminars open on a test-case basis in various major research universities.

Scholars are divided as to the true political position of the Wonka Cycle. Heidi Zolker and Brian Stafford-Jones famously argued in their 1994 missive, “Oompa-Loompa Rights are Human Rights” (Force 17, Spring 1994) that the musical sequences of the film contain a carnivalesque critique of capitalist labor relations. This view would have become the established orthodoxy had not Leopold Öngg published his magisterial “Of Wonka and Wankers: The Golden Ticket as Phallocentric Signifier of Biopower” (Oberflächlichenstudien 03, Summer 1996). Drawing upon the insights of Foucault and Derrida, Öngg argued that the incentive-structure inscribed into the plot of Willy Wonka took an inherently apologetic stance towards the forces of patriarchal capital. Without denying the subversive elements identified by Zolker and Stafford-Jones, Öngg suggested that the anti-capitalist performances were akin to the economic logic of early National Socialism. “Wonka is a Strasserite. Behind and, indeed, beneath the Chocolate Factory, lurks the gas chamber,” wrote Öngg in a memorable and much-quoted phrase.

This central question – whether Wonka is a communist or a fascist – occupied much of the debate throughout the nineties. The important interventions by Julia Linley (Forts 16, Summer 1997), Oswald Glover (Forks 28, Fall 1998) and Eric Breedlove (Folks 30, Winter 1999) all respond to this controversy in some way.

Yet starting in 2002 with the rediscovery of early middle French theory, Wonka scholars began to move away into more reflexive and less strictly partisan approaches to the material. At the same time, more attention was given to the gender and class dynamics outside the Factory itself. Ernest Grenouille’s “We Are All Grandpa Joe” (Färt48, Spring 2003) was an important model of this “Humanizing” Turn. The wider socio-political, cultural, and economic troubles of the new millennium also found their place in the new scholarship. The significant upshoot of articles about Slugworth in the wake of the 2008 financial crisis (Karawasi 2009; Davison 2009; LeBocq 2010) are just one example among many.

Recent work has been equally attuned to our political moment. That much was clear to all the attendees and presenters at the 27th Annual Conference for Wonka Studies, which convened at South Mercury University and Ladies’ Seminary from 6-9 February, 2019. The essays included in this collection form the core of a radically self-conscious response to our era. For instance, Hilda Davis-Davies argues in her powerful intervention, “The Queering of Violet Beauregard,” that that character undergoes what is actually a transfiguration into a radically non-heteronormative and (more importantly?) non-speciesist physicality. Violet Beauregard thus becomes a model of praxis, and not without a certain jouissance. Jean-Claude LaMerde brings a psychoanalytic lens to the famous Augustus Gloop scene in his “Gloop/Narcissus: A Neo-Lacanian Reading.” LaMerde dares to ask, “Is the chocolate river in fact an objet a?” Fistula Pepper responds to the broader need to make Wonka Studies more interdisciplinary with her Film studies essay, “From Wonka to Cremaster: Interrogations of Late Capitalism in Cyclic Film.” Her comparison of these two masterpieces opens new cultural insights.

Yet all of the twenty-one essays published here break new ground. The future of Wonka Studies as a discipline is bright as a Golden Ticket.

Vincent Hingendingus,
State University of Marshwater

Table of Contents

I. There is Nothing Outside the Factory: Derrida’s Of Grammatology and the Factory as Spatial Arbiter of Semantic Meaning in Willy Wonka and the Chocolate Factory

Nils Ländstroop

II. “I’ve Got Another Puzzle for You” : Strategies of Negotiated Subalternity and the Representation of the Racial Other in Willy Wonka and the Chocolate Factory

Leonora Hedley-Hadley

III. Does Charlie Bucket Punch Down?

Fergus Fripp

IV. “I Want It Now!” : Veruca Salt as Model of Radical Feminist Praxis

Joanna Cornwallis

V. “If You Are Wise You’ll Listen to Me” : Critical Re/Readings of Spivak’s “Can the Subaltern Speak?” in Willy Wonka and the Chocolate Factory

Brutus Catflap

VI. The Chocolatier’s Two Bodies

Stephen Piker

VII. To Win is to Suffer: The Final Confrontation in Willy Wonka and the Chocolate Factory as Turnerian Rite of Passage

The Rev. Dr. Aldo von Krefeld-Lipniz

VIII. The Queering of Violet Beauregard

Hilda Davis-Davies

IX. Gloop/Narcissus: A Neo-Lacanian Reading

Jean-Claude LaMerde

X. “Is the Hurricane A-Blowing?”: The Willy Wonka Boat Ride as Bourgeois Representation of 1960’s Radicalism

Alfonse Catelli

XI. Eco-Geographies of Consumption in Willy Wonka and the Chocolate Factory

Sharon Oldbeck

XII. “Pure Imagination” and the Impure Imaginary of Late Capitalism

Cynthia Abschreiber

XIII. A Thousand Candied Plateaus: Latent Rhizomatic Constructions of Subjectivity in the Wonka Cycle

Pokey O’Clanahan

XIV. Post-Oedipal Constructions of Parenthood in Willy Wonka and the Chocolate Factory

Karl Eimer

XV. “The Candy Man Can” : Gender and Linguistic Power in Willy Wonka and the Chocolate Factory

Butch McCracken

XVI. The Factory as Simulacrum: Landscape, Consumption, and Constellations of Subjectivity in Willy Wonka and the Chocolate Factory

Cvetko Dmikoviç

XVII. Wonkavision and the Ship of Theseus

Angus Leroy Huntingdon III

XVIII. From Wonka to Cremaster: Interrogations of Late Capitalism in Cyclic Film

Fistula Pepper

XIX. Spectacles of Sweetness: Touring the Chocolate Factory with Guy Debord

Plum Darndot

XX. A Journal of Courage: A History of Wonkastudien

Wolf Vielfraß

XXI. Decolonizing Wonka Studies

Becky Carrington Hughes

These Princess-Abbesses Have Just About Had It

“What a shock, Maximiliana has to be the life of the party AGAIN.”

“I think the real trouble in the Church today is the shortage of lace.”

Princess-Abbess Christina zu Mecklenburg isn’t angry. She’s just disappointed.

“I’m not like a regular Princess-Abbess, I’m a cool Princess-Abbess. Observe my nude statues, dogs, and trendy collection of seashells.”

Winged headdresses are in this year.

“This crosier was made by fifty leper goldsmiths on a Greek island owned by the Doge of Venice. My uncle, the Cardinal of Trieste and Titular Abbot of Unter-Festschrift, gave it to me at my accession.”

Therese Natalie of Brunswick-Wolfenbüttel, Princess-Abbess of Gandersheim, with her pendulous string of pearls, miniature portrait bracelet, powdered blue watered silk sash, ermine, and bejewelled Bible, is a model of noble simplicity.

“Well, grey is a penitential color, after all. More than what you’re wearing, heathen.”

“They told me it was the crown or the hair. I chose the hair.”

The face when you realize that someone has spilled ketchup and mustard everywhere.

Marie Elisabeth von Holstein-Gottorf, Princess-Abbess of Quedlinburg, knows what you did. And she is not amused.

“What cloister is ever complete without tropical plants?”

How sweet when sisters live in (rococo) harmony…

…as opposed to Gothic mutual loathing.

(Sources: Here, Here, Here, Here, Here, Here, Here, Here, Here, Here, Here, Here, Here, Here)

100 Edifying Lenten Penances

“The Fight Between Carnival and Lent,” Pieter Bruegel the Elder. Recently seen by the author in Brussels. (Source)

The pious among my readers will no doubt be aware that Lent will soon be upon us. Here are 100 ideas for how to have a successful and most fruitful season of penance.

  1. Give up meat
  2. Give up chocolate
  3. Give up alcohol
  4. Give up social media
  5. Give up being a social media influencer
  6. Give up films
  7. Give up naughty films
  8. Give up films that are very naughty but not the ones that are naughty while also being either smart or funny or historically dramatic in a passingly educational sort of way
  9. Give up comic books
  10. Give up music
  11. Give up secular music
  12. Give up Christian praise and worship music (for the love of God and all that is holy)
  13. Give up lobster, though not on Fridays
  14. Give up dairy
  15. Give up various soft cheeses
  16. Give up all cheeses from Poitou-Charente but not anywhere else in France
  17. Give up Netflix
  18. Give up “Netflix”
  19. Give up petting zoos
  20. Give up marsupials
  21. Give up giraffes of any kind
  22. Give up your ignorance of the various kinds of giraffe
  23. Give up spy novels
  24. Give up surprising all of your friends by suddenly screaming at them, apropos of nothing, “No, Mr. Bond, I expect you to die!”
  25. Give up your longstanding telenovela addiction
  26. Give up trying to learn Portuguese in favor of Esperanto
  27. Give up learning Esperanto
  28. Give up reading the poetry of William McGonagall, the Apollo of Dundee
  29. Give up the various birds, stuffed and otherwise, that you are hoarding in your attic and basement
  30. Give up your deeply-rooted habit of eating little fragments of ceramic statues
  31. Give up your swimming lessons
  32. Give up your avoidance of Luton, Slough, and Swindon
  33. Give up the American news cycle
  34. Give up the Busby Berkeley marathons you play in your living room every Friday evening
  35. Give up pretending you are, in fact, the reincarnation of Senhor Doutor Plinio Corrêa de Oliveira
  36. Give up whining
  37. Give up long walks in the park
  38. Give up spitting in public
  39. Give up gossip
  40. Give up gossip about me, please
  41. Give up your general wanton demeanor and frowsy mien
  42. Give up the chips
  43. Give up all professional sports
  44. Give up your various simultaneous affairs with the members of the Swazi National Curling Team
  45. Give up the ghost
  46. Give up your collection of Rococo snuff boxes depicting various prince-bishops in ermine
  47. Give up practicing the kazoo at inappropriate hours of the night
  48. Give up Morris dancing
  49. Give up peanut butter and eel jelly sandwiches
  50. Give up your place in line
  51. Give up the furious Mah-Jong tournaments you regularly host for gangs of aged nuns
  52. Give up reciting the poetry of William McGonagall, Bard of Dundee
  53. Give up your participation in the capitalist system enslaving us all
  54. Give up toast
  55. Give up the secret alien knowledge you acquired through highly illegal methods of infiltrating government files
  56. Give up felonies in general
  57. Give up all the Skittles you have hoarded in your closet
  58. Give up the various coffee table books of early brutalist architecture that you have received from work colleagues, many of whom have since passed on
  59. Give up on modern architecture in toto
  60. Give up writing emoji haikus
  61. Give up your shoegaze band, Emoji Haiku
  62. Give up on romance
  63. Give up on romantic comedies
  64. Give up those trashy bodice-rippers they sell in the supermarket book aisle (you know the ones)
  65. Give up your seat in the Académie française
  66. Give up your seat on the train to Timbuktu
  67. Give up your seat on the Parish Council (here’s looking at you, Susan)
  68. Give up your operatic emotional troubles
  69. Give up addressing everyone in song
  70. Give up asserting that you are, in fact, Madama Butterfly
  71. Give up counting time in anything but the Mayan calendar
  72. Give up your general estrangement from Mesoamerican culture
  73. Give up your allergies
  74. Give up your obstinate refusal to learn the Sasquatch language
  75. Give up your unreliable narration
  76. Give up your postmodern metairony
  77. Give up your Twitter account
  78. Give up treating your dogs like children
  79. Give up treating your children like dogs
  80. Give up treating your children better than your cats
  81. Give up your claim to the long-defunct throne of the Polish-Lithuanian Commonwealth
  82. Give up your alarming habit of musical flatulence
  83. Give up your covert addiction to locomotive erotica
  84. Give up your understated unibrow
  85. Give up your long-awaited nose job
  86. Give up your embittered attempt to remain Dean of a prominent English Cathedral
  87. Give up memorizing the poetry of William McGonagall, the Orpheus of Dundee
  88. Give up any expectations of amusement
  89. Give up the pipe dream of tenure
  90. Give up your position to the various paramilitary forces that are hunting you through the tundra
  91. Give up break-dancing in public parks
  92. Give up attending Hare Krishna services
  93. Give up any association with the Libertarian Party
  94. Give up all hope, ye who enter here.
  95. Give up the secret recipe
  96. Give up the art your late uncle Oswald took from various museums over the course of his long and chequered career as a forger and art thief
  97. Give up approximately 1/4 of your bone marrow
  98. Give up being lame
  99. Give up all the excuses you always make for not keeping your Lenten penance
  100. Just give up

Anglo-Catholics and the Occult: My Church Times Debut

The Abbey in the Oakwood, by Caspar David Friedrich.


The Church Times have just published an article in which I summarize some of my research on the connection of Anglo-Catholics and the occult world. I’d like to thank my supervisor, Dr. Sarah Apetrei, and co-supervisor, the Rev. Canon Robin Ward, for their support throughout all of this. I’d also like to thank Fr. James Lawson for the early help he provided as well as Dr. Michael Yelton and those various other figures who have discussed the matter with me over the past year, often in words of encouragement. Hopefully the full paper will be published someday. For now, read here

A Century on the Precious Blood

EdwinAustinAbbeyAchievementoftheHolyGrail.jpg

The Golden Tree and Achievement of the Holy Grail, Edwin Austin Abbey, c. 1895. (Source)

1. When the Holy Ghost hovered over the waters, the uncreated light that shone from His face turned the waters red after the likeness of the Most Precious Blood.

2. The Most High made all things with breath and water and fire. He made all things for His love, that is to say, under the Blood. At the beginning were breath and water and fire under Blood. At the end will be breath and water and fire joined to Blood.

3. The four rivers, when traced back to their source, become one in the Garden, and the source of that one river is the well in Christ’s side.

4. The juice in the fruit of the Tree of Life is the Precious Blood.

5. When Cain murdered Abel, the Lord reproached him with the words, “Thy brother’s bloods cry out to me from the dust,” thereby speaking for the blood of all the generations of Abel destined never to bear fruit. Likewise, when Isaac was led to sacrifice, it was the first thirst of the Precious Blood of Christ contained therein. Its presence by anticipation in Isaac’s blood both set him apart as a sacrifice and saved him from death.

6. The flood that cleansed the world of sin was the earthly mirror of the heavenly flood of Divine Blood.

7. Yet even a flood that covered the whole face of the earth is as nothing before the torrents of Blood stored up in the Heart of the Most High.

8. When God set His bow in the clouds, every color spoke of some hidden secret. Red, the color of Blood, spoke silently of the mysterium tremendum.

9. The sacrifice of Isaac was a consecration of his blood into an eternal likeness of the Lamb’s Precious Blood.

10. When Moses prayed, and the Nile turned to blood, that blood was but an imitation of the Heavenly Blood that would deal death to the wicked powers.

11. When the Jews covered their doors in the blood of the Passover, that blood was but a foretaste of the Heavenly Blood that would deliver the whole world from death and bondage.

12. The sea that bowed before the people of Israel but covered their persecutors worked after the pattern of the Precious Blood.

13. The Martyr is like unto the rock that sent forth pure water at Massah and Meribah. The life-giving stream let loose from the stricken flesh of the Martyr is the very Blood of Christ.

14. The name of God, Jehovah-Jireh, refers to the Blood of Christ unfurled upon the Cross Triumphant.

15. The true and eternal Israel is constituted by the anointing of the Most Precious Blood.

16. The Precious Blood covers all who seek it with a dazzling darkness.

17. When the face of Moses shone, it was because his blood had been made like the Lamb’s. Truly, he had washed well in the torrent of the Word.

18. The cord of Rahab the Prostitute took its crimson hue from the Precious Blood.

19. The blood-stained cord of Rahab brought salvation to her household and joined her to the Nation of Israel. So it is with all who trust in the Precious Blood.

20. The blood-stained cord of Rahab is the earthly likeness of that heavenly cord that ties together the World.

21. The Precious Blood built the Temple.

22. The Precious Blood hallowed the Temple.

23. The Temple and the Precious Blood are, in their innermost being, one and the same.

24. The Blood belongs to the Altar, as the Altar belongs to the Blood.

25. The Precious Blood speaks from the Altar.

26. The Precious Blood is never apart from the Altar. Wherever it flows, it is an offering to the Most High.

27. The Altar of the Blood is the World’s foundation. None can hope to build anything that lasts if he would forsake this cornerstone.

28. Before the third and celestial Temple was built, the Lord was content to dwell in darkness. This was the time when the Precious Blood grew and resided in the Ark.

29. The Precious Blood is a sea in which Leviathan drowns.

30. The Lord leadeth me by the still waters, lays out a table before me, anoints me with oil, and maketh my cup to run over. All of these, like the four rivers of the Garden, go up into one great deed; for the Lord has given me His Blood.

31. The Lord hath founded the Earth upon the floods, and Zion upon His Blood.

32. As the hart panteth for the water of the brooks, so must our hearts pant for the Blood of the Lamb.

33. Though our tears be our meat in this day of mourning, soon we shall have the Blood of the Lamb and His heart for an imperishable repast.

34. The Lord is my Rock because His Blood rests on the Altar.

35. The Most Precious Blood is the help of my countenance.

36. The flood and waters that speak in the Heavens are drawn from the Precious Blood.

37. When God blots out our transgressions, He uses the Most Precious Blood.

38. Idols are bloodless gods.

39. The gift of the Bride is water. The gift of the Bridegroom is Blood.

40. The Precious Blood delights, nourishes, bears, imparts, and sanctifies all Wisdom.

41. The Precious Blood is the storm out of Heaven.

42. The Precious Blood may be consumed in two ways: on a scroll, or in the cup.

43. When the Prophet came to a valley of bones, he saw that they were dry. He said this because they had lost their blood.

44. The dry bones rose again when they were watered with the Precious Blood of the Lamb, that is, when the Prophet let loose the supernal fountains of the Word.

45. Blood flows from the Temple and sweetens the Sea. The Kingdom is re-drawn from the boundaries of Blood.

46. The Kingdom and the Temple are one in its Priest-King, that is to say, they join in the Precious Blood.

47. All the fruits in the Land of Zion are watered by the Blood of the Lamb.

48. Where there is no blood, there is the Desert.

49. Some are led out to the Desert for battle. If they fight with the luminous arms of the Precious Blood, they will triumph.

50. The Desert will bloom in Blood then, and the warriors will discover surpassing delights beyond all imagining.

51. Any seed that the Precious Blood waters will bloom into a great and mighty tree, and the birds of the air will come to nest in its branches.

52. The Pearl of Great Price is hidden in the Sea of the Precious Blood.

53. Oh wonder of wonders! The Mercy of God took up matter, and manifested itself to the senses of mortal men. For it clothed itself in the red raiment of the Precious Blood.

54. The Word is written in the Precious Blood.

55. Every letter in the Word is a bottomless well and roaring flood of the Precious Blood.

56. The torrents of the Blood sing only one word, the Name.

57. The Angels take their song from the voice of the rivers, from the pulse of the High Priest’s heart, from the roars of the waterfalls of His Blood.

58. The Forerunner rejoiced and cried aloud, “Behold the Lamb of God!” He did so because he saw the one who would fill the rivers of repentance with His Blood.

59. The Precious Blood is deathless life and Fleshless food.

60. The Precious Blood, let loose by wounds and sins, can heal every wound and sin.

61. We who are born of blood must be born of a new and supernal Blood, hidden from the beginning of the world.

62. We are called sheep because we have been covered in the Blood of the Lamb.

63. Providence writes the history of the Last and Everlasting Day in the ink of the Most Precious Blood.

64. Most lamps are fed with oil. The seven lampstands of the Temple are fed with oil and the Precious Blood.

65. The seven lampstands of Mount Zion take their oil from the Mount of Olives and their Blood from the hill of Golgotha.

66. The Precious Blood is the triumph, shield, and banner of the angels.

67. The firstfruits of the Lamb delight only in His Blood.

68. The Book of Life is alive indeed, for within it courses the imperishable Blood of the Lamb.

69. No name written in the Blood of the Lamb can ever die.

70. The Precious Blood bears supernal illumination.

71. The Precious Blood is at once the river and the bridge.

72. The Precious Blood is abroad in the world, riding the Green Lion.

73. The eternal marriage is consummated at the feast where the Precious Blood fills the chalice.

74. The robes of the Arch-Prophet, High Priest, and Emperor are red, for they have been dyed in the Precious Blood.

75. To live is to exist through the Blood and in the Blood and with the Blood – and for the Blood.

76. The Christian is the one who has the Precious Blood of Jesus coursing through his veins.

77. The demons tremble and quake before the Precious Blood, for it is their utter ruin.

78. If anyone should wish to confound the demons, let him call upon the Blood of the Lamb in confidence and hope.

79. There is absolute safety in the Precious Blood of Christ.

80. There can be no peace without the Precious Blood.

81. There are seven steps to the Temple: red, black, white, red, white, black, and red. The red steps take their hue from the Precious Blood.

82. No one may stand on the seventh, scarlet step but the Lamb, the Great High Priest, the Master of the Holy of Holies.

83. No one could begin the ascent if the Lamb had not cast His Blood upon the lowest step.

84. Most souls can only aspire to the middle, red step. But this step possesses nobility beyond all telling.

85. Very few souls are called to the white step above the red. Indeed, no one can mount to the second white stair without one foot ever on the middle red one. But blessed are they who may ascend to that stair!

86. On the last and deathless day, we shall all be carried up to the white step. But our feet shall be red with the Blood of the Lamb, the dye of the middle step.

87. Sober inebriation, the delight of the saints, comes from drinking of the Precious Blood without cease.

88. The wicked drink the Precious Blood as bats, cursed creatures of night. The penitent drink the Precious Blood as hummingbirds, remaining in bliss before the fragrance of Christ’s wounds.

89. The blood of the martyrs is one with the Blood of the Lamb.

90. The whole of heaven and earth is watered by the Precious Blood. If that flow should fail at any second, an untold ruin would fill all things.

91. The Precious Blood hides under three veils: the black, the white, and the red.

92. The black veil is the water of cleansing.

93. The white veil is the oil of illumination.

94. The red veil is the wine of union.

95. The most perfect of these veils is the red, for it perfectly manifests the ineffable truth it conceals.

96. The black and white veils lie outside the red – but once they are removed, they can never be put back on.

97. Those who see the red veil now may hope to see it removed when the Book is opened and all have their names restored to them in the Precious Blood.

98. The Precious Blood is the red candle enkindled by the Uncreated Fire.

99. The Lamb bleeds on seven seals within the seven bloodstained pillars, and these become the seven supernal fountains.

100. When the Precious Blood is poured out, it becomes still as wine held in a chalice. The Dove broods over it, and with the Light of the Dove on the surface, the Bride can find her true face as in a mirror of crystal.

Charles Williams, Marriage, and a Shameless Plug

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Love Among the Ruins, Edward Burne-Jones (Source)

I have a very exciting if somewhat tardy announcement. I have some poetry being published in Volume II of Jesus the Imagination, the hot new Sophiological journal by Angelico Press. There’s plenty of other really good material in the journal, too, including work by friends of mine. Plus an interview with the Revolutionary Army of the Infant Jesus! What’s not to love? As far as I’m aware I’m making no money whatsoever off this venture, but I still encourage you to buy a copy (or two, or three) if you want to read my contributions…or just the far more brilliant materials you’ll find there, too.  Either way, I can promise you that Jesus the Imagination won’t disappoint!

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A portrait of Charles Williams: poet, critic, lecturer, editor, author, sorcerer, mystic (Source)

The theme for this volume is Marriage. As I’m sure many of you know, marriage is an extraordinarily deep mystery in the heart of the Church’s sacramental life, mystical being, quotidien experience, and esoteric practice. To celebrate, I am reproducing here a poem by Charles Williams that scratches the surface of Matrimony’s essence. Williams, a friend of T.S. Eliot and fellow-Inkling to C.S. Lewis and J.R.R. Tolkien, was a profound mystical thinker who kept returning to nuptial themes over the course of his career. The poem below comes from his first poetry collection, The Silver Stair (1912), a slim book I recently examined in the Bodleian. Enjoy.

Of Marriage and of its Priesthood

Charles Williams

Here shall no pagan foot nor claw of beast
Enter; nor wizard sorcery be seen.
But sometime here have all true lovers been,
Nor hath the tale of outland riders ceased.
With hands of consecration now the priest
Exalts the holy sacrament between
The altar lights. Now, if your souls be clean,
Draw near: Himself Love gives you in His feast.

Whose voice in solemn ritual lifted up
Praises the Name of Love? Whose hands have blest
For you, His votaries, the mysterious Cup,
And set before you the ordained Food?
Voice of Himself, to narrow vows professed,
And hands of His adorable maidenhood.