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دینی- شعائر دینی
"Luxuria" takes the field "languidly belching after a night-long feast " living "only for pleasure," making "her spirit soft and nerveless," which serves "to enfeeble and undo her understanding."28 She wins over the forces of virtue not by using "arrows and lances" but "by scattering baskets of flowers over her adversaries"; they are "struck dumb" and willingly submit to her enslavement, dazzled by her golden-plated chariot and reins.29 The response comes from "Sobrietas," who (quite sacramentally) reminds his fighters of the counter-celebrations of God's providence, the manna in the desert, and the Eucharist.
This move also required a significant theological shift, a view Charles Taylor calls "providential Deism" in which the sacramentally present God of historic Christianity is overshadowed by God, the great engineer of an impersonal order who had designed this harmony of interests.89
We need to sort through this conflict, first focusing on the philosophical language for understanding what "virtue" might mean, and then reviving a Christian, sacramental language for understanding the conflict between our view of luxury and our view of the God Who is manifest in the poor Jesus Christ.
Therefore we must also engage the historical evolution of these economic models lest a critique of luxury in terms of virtue ethics and sacramental theology risk avoiding this "damning drawback."
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