By Donovan Webster
In riveting and revelatory element, Aftermath files the ways that wars have remodeled the terrain of the battlefield into landscapes of reminiscence and enduring terror: in France, the place hundreds of thousands of acres of farmland are cordoned off to all yet a corps of demolition specialists answerable for the undetonated bombs and mines of global struggle I which are now emerging up in fields, gardens, and backyards; in a sixty-square-mile region open air Stalingrad that was once a cauldron of destruction in 1941 and is at the present time an never-ending box of bones; within the Nevada deserts, the place the United States waged a hidden nuclear warfare opposed to itself within the 1950's, the result of that are in simple terms now changing into obvious; in Vietnam, the place a nation's attempt to take away the actual detritus of battle has created mental and genetic devastation; in Kuwait, the place terrifyingly refined battle used to be via the Sisyphean activity of constructing an uninhabitable desolate tract able to maintaining life.
Aftermath excavates our century's darkest background, revealing that the destruction of the earlier continues to be deeply, inextricably embedded within the current.
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Extra info for Aftermath: The Remnants of War
Barsanuphius and John, Questions and Answers 603 [Neyt and Angelis-Noah 814]. , 284–86; idem (2004). 59. ]; with Hombergen (2001) 133–38. 62 In a more recent contribution, however, Daniel Hombergen has opened up a new perspective on the crisis, one less dogmatic than spiritual. 63 For Hombergen, therefore, Leontius’s Origenism should be considered an adherence not to the more controversial and speculative Evagrian doctrines concerning Christ but rather to the contemplative tradition represented, above all, in Evagrius’s writings.
While our God-protected emperor was engaged in these matters with Tribonian the quaestor in the place called Magnaura,” Cyril reports, “the blessed Sabas separated himself off a little and began to recite to himself the Davidic psalms, completing the divine office of the third hour. One of his 41. See esp. Cyril of Scythopolis, Life of Euthymius 26–27 [Schwartz 39–45]; with Flusin (1983) 73–76; also Hombergen (2001) 177–206. 42. For the parallels between Justinian’s legislation and the hagiographies of Cyril of Scythopolis I am much indebted to Daniel Neary’s unpublished Oxford undergraduate thesis, “Cyril of Scythopolis and the Image of Justinianic Orthopraxy” (2010).
It is not permissible for a priest to be reproached [euthunesthai] by the deacons who are above you or by the ranks of monks to which you belong, even if he appears to have acted impiously against the divine or might be convicted of having done something else forbidden. For even if there is chaos and disorder [akosmia kai ataxia] of the most divine things and an abandonment of the ordinances and laws, that is no reason to overthrow the God-given order on God’s behalf. . Do the sacred symbols [ta hiera sumbola] not also shout this?