Quicunque Vult = whoever wills
And the Catholic Faith is this : That we worship one God in Trinity and Trinity in Unity, neither confounding the Persons : nor dividing the Substance…” - - The Creed of St. Athanasius
In his 1980 paper The Church and the Trinity Geoffrey Dobbs expressed his concern because the Christian Church, after maintaining century after century its dynamic equilibrium in the glorious revelation of the Triune nature of God, was abandoning its hold upon its own faith and policy and increasingly following an infidel world into the errors of Monopoly and Dualism.
In 1941 Dorothy L. Sayers asked of her readers: “If Christian dogma is irrelevant to life, to what, in Heaven’s name is it relevant?”… “since religious dogma is in fact nothing but a statement of doctrines concerning the nature of life and the universe.”
Writing in Creed or Chaos during WWII Miss Sayers observed: “The people who say that this is a war of economics or of power-politics, are only dabbling about on the surface of things. Even those who say it is a war to preserve freedom and justice and a faith have only gone half-way to the truth.
The real question is what economics and politics are to be used for; whether freedom and justice and faith have any right to be considered at all; at bottom it is a violent and irreconcilable quarrel about the nature of God and the nature of man and the ultimate nature of the universe; it is a war of dogma.”
Contending that the creative process in art works in ways that correspond to the dynamic relation among the three Persons of the Trinity in Christian theology, in The Mind of the Maker Sayers insisted that the activity of one illuminates the activity of the other.
Creative activity is seen in three stages :
• The Father - The Idea,
• The Son - The Energy, The Form
• The Holy Ghost - The Power, The Wisdom
“The Christian affirmation is the Trinitarian structure which can be shown to exist in the mind of man and in all his works is, in fact, the integral structure of the universe, and corresponds, not by pictorial imagery but by a necessary uniformity of substance, with the nature of God, in Whom all that is exists.”
Religious Continuity Between Belief and Policy
God the Father: To be Father centred – Image, Idea : For the creative writer, failure in thought is lack of contact with the Father who is the positive goodness in creation.
God the Son: Energy, Form : Failure in the Son is failure in Action. Energy is the domain of the Son. Form is the domain of the Son. The Son is the agent for the interpretation of the Idea in terms of time-space-matter. The Son works simultaneously in heaven and on earth – this needs to be unceasingly reaffirmed artistically as well as theologically. He is in perpetual communion, both with the Father Idea and with all matter; with flesh and blood and lathe and plaster, as well as with words and thoughts… must keep his Sonhood constantly and simultaneously active on two planes and equally energetic on both.
Geoffrey Dobbs, biologist, philosopher and social crediter, wrote in The Church and The Trinity: The nature of the Holy and Ultimate Trinity was first revealed to men by the acts of God recorded in the New Testament. It was only after this revelation that the Trinitarian structure of the Universe gradually became apparent, opening the door to the immense power liberated by the growth of modern science, as well as to the concept of a balance of powers in human affairs.
God the Holy Ghost: Power, Wisdom
“The Holy Ghost is the medium in and by which both Father and Son are creative.
Failure in the Ghost is failure in Wisdom: not wisdom of the brain but more instinctive and intimate wisdom of the heart and bowels” – so wrote Dorothy L. Sayers.
The beginnings of this approach are already evident in St. Augustine’s famous triad of memory, understanding, and will in the makeup of the human being.
Having already been inspired by Dorothy L. Sayer’s writings, I was delighted to come across Elizabeth Dobb’s word pictures of Social Credit history that she shared with Canadian audiences in the mid 1980s. Elizabeth brought to mind what she had been told Douglas said of his first shattering grasp of the series of ideas that has become known as social credit:
“I was once told -- was it by Lourival Bardsley, or Colin Hurry, or Tudor Jones? -- what Douglas said of his first shattering grasp of the series of ideas that has become known as social credit.
In the course of his work Douglas had observed discrepancies in financial accounting, the misuse of the money system. He had thought about it for a long time and puzzled over them. Douglas was always deliberate, never hasty -- engineers have to be that way -- and one evening, as he considered these matters, something happened.
Like a clap of lightning, a tremendous brilliance, coming it seemed from quite elsewhere, he suddenly saw how it all fitted together, what it meant, the far-reaching implications. He spent the rest of that night with a wet towel round his head, he said, frenziedly working out
those implications and their possibilities, trying to write them down. It was a unique and nightlong inspiration. From it came the book Economic Democracy and all that followed…”
Elizabeth could say in the mid 1980s: “Thirty years and more ago the world appeared to be hurtling to disaster. It is still hurtling: the brink of catastrophe seems much, much nearer, its nature much more calamitous. And yet - I find myself again and again thinking about some words of Douglas spoken on a brae-side above Loch Tay many years ago. I have referred to them before, but with your permission I shall repeat them.
He said that the speed of events in this century had bred a tremendous momentum, which no oppositions could halt. We must accustom ourselves to thinking in longer terms, and must apply our relatively small forces as it were on a long lever of time, that is, aiming at a place ahead of, and beyond the immediate momentum of events, where it could be effective. Events would then do our work for us, he said, and we might well have an essentially social credit society much sooner than we expected, and we might not even recognise it when it came, since physical necessity might in the end force it on us.
In those days, I must admit, I didn‘t in the least see how this could happen. It seemed a matter of mystical faith. But now, thirty-five years on, I do begin to understand how it could come about.
Given our policy, provided that the strategy and tactics, designed to be entirely consonant with what Douglas in another context called the “warp and woof of the universe”, and provided that they are based on accurate analysis of the policy behind the flow of events -- then this could indeed be so.
Strategies ‘bound back‘ realistically to the fundamental nature of the universe, and of society, are tossed and battered by succeeding waves of events, but do not founder. But one after another, those based on false premises are sooner or later snagged on the reefs of reality.”
Organic Unity of Religious Continuity Between Belief and Policy
As Elizabeth asked back in the 1980s, so we should be asking another thirty or more years later:
How can we give the lever of time a bit of a nudge?
“The pressure of events is forcing their reconsideration after many years, the sanction being a common instinct alarmed at the threat of extreme communism.
So the long lever of time is having its effect. The question is how can we help it? Can we give it a nudge‘? We do have his analysis of the organic unity of religious continuity between belief and fundamental policy. We have his exposition of the functions within this continuity of means and ends, of the nature of policy, administration and sanctions. We have his grammar of strategy, and how to manoeuvre it in time…”
Douglas: Three Different Fields at Same Time
“Now one characteristic of Douglas‘s genius is that he thought consciously, in at least three different fields at the same time:
• that of religion and philosophy, (Father? Idea?)
• that of practical economics,(Son? Form? Energy?)
• and that of energy, the will to movement in affairs (Holy Ghost? Power, will-to-movement?)
(He also wrote in the three fields simultaneously, which makes his writings difficult for some). The result was that his initiatives and strategies and practical tactics, all cut right across the current modes of thought and the current practice of politics… Always relating to the real power structure within groups, as well as to the psychology
and behaviour of the people composing them, they are particularly effective…”
Consider carefully what Elizabeth Dobbs was saying that C.H. Douglas thought in three fields at the same time:
• that of religion and philosophy, (Father? Idea?)
• that of practical economics, (Son? Form? Energy?)
• and that of energy, the will to movement in affairs (Holy Ghost? Power)
Sayers, the creative writer, insisted the only way of “mastering” one’s own material is to abandon the whole concept of mastery and to co-operate with it in love; “whosoever will be a lord of life, let him be its servant.”
Except a man believe rightly… “when the writer’s trinity has temporarily adjusted itself… when for once Idea, Energy and Power are consubstantial and co-equal, the final form stands out with unique brilliance and ‘rightness’…”