Monthly Archives: April 2011
Having linked last week to some discussion on whether the US is really becoming “Of the 1%, by the 1%, for the 1%”, I was struck by this chart, which I saw a link to this morning, over at Carpe Diem, showing top marginal income tax rates versus percentage of income tax paid by the top 1% of earners since 1980.
However, I thought it would be a lot more interesting if the chart showed the percentage of total income earned by the top 1%, and also showed the total federal tax liability (including Social Security and Medicare) rather than the just the income tax. Luckily, all this information is available easily on line. (Percent of taxes paid. Percent of total income. Historical tax tables.)
Here’s the chart I produced with that data:
Today is Anzac Day. It is remembered by me each year as a salute to the courage and self sacrifice it honors. It commemorates the landing of the New Zealand and Australian troops at Gallipoli in World War I. Although the effort to take the Dardanelles was ultimately unsuccessful, the Anzac troops demonstrated great courage and tenacity, and the ordeal the troops underwent in this campaign has a vast meaning to the peoples of New Zealand and Australia.
At the beginning of the war the New Zealand and Australian citizen armies, illustrating the robust humor of both nations, engaged in self-mockery best illustrated by this poem:
We are the ANZAC Army
We cannot shoot, we don’t salute
What bloody good are we ?
And when we get to Ber – Lin
The Kaiser, he will say
Hoch, Hoch, Mein Gott !
What a bloody odd lot
to get six bob a day.
The Azac troops referred to themselves as “six bob a day tourists”. By the end of World War I no one was laughing at the Anzacs. At the end of the war a quarter of the military age male population of New Zealand had been killed or wounded and Australia paid a similarly high price. Widely regarded as among the elite shock troops of the Allies, they had fought with distinction throughout the war, and added to their reputation during World War II. Field Marshal Erwin Rommel, the German Desert Fox, rated the New Zealanders as the finest troops he ever saw. American veterans I have spoken to who have fought beside Australian and New Zealand units have uniformly told me that they could choose no better troops to have on their flank in a battle. Continue reading
Senator Stephen A. Douglas of Illinois, the great antagonist of Abraham Lincoln, gave many eloquent speeches in his career, but the finest one he delivered was at the end of that career on April 25, 1861 to a joint session of the General Assembly of the State of Illinois. In broken health, his coming death on June 3, 1861 already foreshadowed, he summoned the energy to help save his country. Always first and foremost a patriot, Douglas was intent on rallying members of his party to the cause of the Union. After one of the most vitriolic presidential contents in the history of the nation, it was an open question as to whether most members of the Party of Jackson would stand in support of the efforts of the Lincoln Administration to fight to preserve the Union. Douglas, putting country above party, helped ensure that they would.
Immediately after the election of Lincoln he made it clear that he would make every effort in his power to fight against secession. At the inaugural speech of Lincoln, he held the new President’s hat, giving a strong symbol of his support. Illinois was a key state for the Union in the upcoming conflict. Pro-Southern sentiment was strong among Illinois Democrats in the southern portion of the State, with even some talk that “Little Egypt”, as the extreme southern tip of Illinois is called, should secede from the rest of the state and join the Confederacy. To rally his supporters for the Union, and at the request of President Lincoln, Douglas returned to Illinois and on April 25, 1861 had his finest hour.
The speech he delivered that day has gone down in Illinois history as the “Protect the Flag” speech. It was received by both Republicans and Democrats with thunderous applause and cheers throughout. Although there would be much dissension in Illinois during the War, Douglas helped ensure that Illinois would be in the forefront of the war effort, with its quarter of a million troops, among whom was Ulysses S. Grant, who would ultimately fight under the Stars and Stripes being absolutely crucial to Union victory.
Here is the speech, interspersed with comments by me: Continue reading
Spanish American philosopher George Santayana once noted, “Those who do not remember the past are condemned to repeat it.” Fallen man will make essentially the same mistakes that his forbears have made unless he learns from the lessons of history. For this reason, the study of political and philosophical history is essential to understanding current political theory in order to ensure that dangerous philosophies — those which threaten the inalienable rights of human persons — may be identified and rejected through reasoned, free and informed debate before their dangers become brutal reality. People educated in the lessons of history are people wise enough to reject its horrors. So it is that I have come to understand the necessity of learning more about Marxism in light of the current administration’s political machinations which seem to be, on some level, inspired by it.
Main Currents of Marxism: The Founders – The Golden Age – The Breakdown by Polish philosopher Leszek Kolakowski is widely hailed as the definitive work on the subject and his book is credited with “laying some of the paving stones that would eventually lead to the Solidarity movement”, a movement which itself led to the collapse of the Soviet Union. As I read through this volume, which is actually three books in one, I’ll be sharing my thoughts on what I am learning from it. This will be part one in a series and covers the introduction.
Avoiding subjective presumptions.
Kolakowski outlines the reasoning behind the methods he uses to offer an accurate history of Marxism. He immediately mentions the German philosopher Karl Marx and notes that the very fact that Marx was German may, in and of itself, invoke in the reader certain presumptions about his philosophy. When we make an assessment about something, we always bring our subjective experiences to the table with us. One might be familiar with the differerent schools of thought in the world and presume that Marx, because he was German, held a philosophy somewhat consistent with the German philosophers most commonly known at the time in which the reader is living. Subjective presumptions like this often get in the way of finding out the truth about something. I recall once hearing a teacher tell her class in Kentucky that she had moved from Pennsylvania and was surprised when she got to Kentucky that there were not many people running around barefoot. Reality is very often completely inconsistent with what we presume must be true. Kolakowski sets out to answer questions about the Communism of his day by studying the history of Marxism with a determination not to let subjective presumption get in the way.
Things rarely occur in real life exactly as written on paper.
Kolakowski notes the difficulty in his endeavor being primarily that one cannot precisely connect the dots between the words of a particular philosophy on paper and a social movement of people who follow that particular tradition and thereby prove that one absolutely beget the other with no other factors having impact. As a Catholic, I see this dynamic in the Church which defines through theMagisterium what is believed by Catholics to be absolute dogma leading us to the highest good while, due to man’s fallen nature, the highest good is never fully manifest among her members as a whole. There are Catholic saints alongside those who betray the doctrine through various levels of dissent. So it is with any philosophy, even if the philosophy ostensibly guides a large number of people. The historian should do his work with the understanding that what Marx wrote on paper should not necessarily be presumed to be exactly what Communism became as a social movement of living, breathing people. So it is that we cannot reasonably indict Karl Marx alone for Communism, nor say that Communism is fully Marxist, to the absolute exclusion of everything else. Kolakowski argues that the social movement itself, though it may represent itself as the body of true keepers of a given ideology, is generally quite stronger than the ideology itself.
The particular rallying point of any movement is one key to understanding it.
All movements have their rallying point. For the current Tea Party movement, which is decidedly anti-Marxist, the rallying point is widely credited to the February 19, 2009, plea by Rick Santelli from the floor of the Chicago Mercantile Exchange. Though this came decades after Kolakowski penned “Main Currents of Marxism“, his claim that other factors cause social movements to evolve over time is ringing true in the Tea Party movement now, less than three years after the rallying point. It is because of this inevitable evolution that we find it difficult to delineate with accuracy what ideals make one a “true” Tea Party “patriot” or “representative”. This same difficulty faces Kolakowski in his examination of Marxism, and he argues that for any “historian of ideas”, the correct question on this matter should be to find out what ideas caused the rallying point in the first place.
No single, flawed human being can represent the epitome of a philosophy.
Kolakowski offers an important caution, that it is a fruitless endeavor, at least in the context of historical analysis, to insist that only those who hold to the particular idea(s) that launched the rallying point are the “true” representatives of the movement. A president may be “Marxist”. He may even be a “true” Marxist, but at the same time disagree on key issues with other “true” Marxists. The leader of the movement does not necessarily precisely define the movement or the ideology, nor vice versa. Further, there may be different groups which carry the banner of “Marxist” (or “Tea Party”, or “Progressive”, as the case may be), and movements may change from generation to generation. These are all difficulties for historians of philosophy. The primary reason for this point is to explain that while a study of the history of a philosophy entails the study of the ideas of individuals who clearly, on some level, hold forth that philosophy, this process of discovery is misused if it is given as reason to classify certain individuals as being absolutely “true” or absolutely “false” representatives of that philosophy. Certainly, people have their loyalities to particular political leaders, and fallen man will seek to put a brand name on his hero or his opponent in order that others may be encouraged to follow, or reject, that leader. We see this phenomenon at times in the Tea Party movement with the debate on who leads the movement and with the Left’s attempt to smear the brand “Tea Party” in order to discredit its leaders. Such debates, inevitable due to man’s human nature, are reflections of the very same difficulties Kolakowski describes as being problematic during his Communist-era historical study of Marxism.
The role of culture in the development of philosophy.
Culture plays a significant role in the development of philosophy, and Kolakowski describes his view of the role of culture as being similar to that of the German writer Thomas Mann. Mann did not seek to absolve German culture of the evils of Nazism. Rather, he approached the question by seeking to find those aspects of German culture which allowed Nazism to take root. Though Mann was, as a citizen of Germany, a part of the very same German culture he studied, he did not seek to protect Germany from learning hard truths about the culture which may or may not have facilitated the horrors of fascism. The very clear influence of Nietzsche did not, after all, occur within a vacuum. Again, we see this point about culture holding true in America today with the Tea Party laying claim to the hallmarks of American civilization in the use of imagery of the Founding Fathers, the American flag, the American Bald Eagle, etc.. This cultural imagery represents America’s historic opposition to totalitarianism. Meanwhile, as the far left rejects the idea that one culture is better than another, there is backlash against the use of American imagery and, often, the propogation of Islam in an attempt to establish it as a major cultural component of our national identity. An interesting question to pose might be whether or not the “multi-cultural” far left in America has a culture itself and, if so, what does that culture look like? Also, is there, as with a power vacuum, a danger in having a “cultural vacuum”?
Limitations regarding the flow of information.
There are practical limitations in studying the history of Marxism specifically. Among them is the fact that so many of Marx’s works were not even in print until the Communist Revolution had already taken place, though they were later considered by Communists to be essential works. Fortunately, in this age of more advanced technology, it is far easier to offer for mass distribution the writings of college student Obama, community organizer Obama, or Senator Obama so that the public might examine trends in his thinking and whether or not those trends are the source of his current policies as president. Unfortunately, this did not happen. Another difficulty is that Marx addressed multiple fields — “basic philosophic anthropology, socialist doctrine, and economic analysis” — and that varities of opinions abound, not only on the particular division of fields, but also on the question of how (and whether) they are related. We see this same difficulty in our examination of the far left in America as a movement made up of various dimensions including radical environmentalism, multiculturalism, anti-capitalism, etc. Despite this variety of “talent” and goals, it is still possible to assess similarities in thinking which are common threads in the philosophy.
The role of tradition.
We will always find, even in the anti-tradition Left, a certain level of adherence to traditional thinking. Though the “democrat” may reject the idea that tradition is worthy of our consideration, surely he points to figures from tradition, like the Reverend Dr. Martin Luther King, Jr., and Abraham Lincoln (both of whom were Republicans) and claims them as forbears.
Catholic philosopher G.K. Chesterton wrote on the topic of “democrats” and their rejection of tradition:
Tradition may be defined as an extension of the franchise. Tradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead. Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about. All democrats object to men being disqualified by the accident of birth; tradition objects to their being disqualified by the accident of death. Democracy tells us not to neglect a good man’s opinion, even if he is our groom; tradition asks us not to neglect a good man’s opinion, even if he is our father. I, at any rate, cannot separate the two ideas of democracy and tradition; it seems evident to me that they are the same idea. We will have the dead at our councils.
Surely, the Communist regime had the deceased Karl Marx at their “councils” in the form of adherence to his ideas. So, too, we may endeavor through the research of common threads to see if Karl Marx is similary seated at the table with President Obama’s Cabinet.
The impossible goal of Utopia.
Considering the many challenges involved in the analysis of a philosophy, Kolakowski resolves to focus his efforts “on the question which appears at all times to have occupied a central place in Marx’s independent thinking…” which is the question of how one can possibly adopt a utopian ideal when there exist so many variables that contribute to what is, in reality, an inevitable diversity of opinions and of outcomes. There is a further difficulty, as well, that Kolakowski points out. Marxists believe that history has “progressed”, and will continue in a “progressive” manner, in stages of class warfare, with the end result being “true” socialism. I am reminded of a quote from our progressive President Obama which he borrowed from Reverend Dr. Martin Luther King, Jr.:
“Dr. King once said that the arc of the moral universe is long but it bends towards justice.”
The “bending arc” toward “justice” is one way of describing Marxist thought about history’s “progressive” stages toward socialism. Unfortunately for us, the “moral universe” of Marx rejects both tradition and natural law, finding its basis in economics and class warfare, unlike Dr. King’s “moral universe”. King said that law not rooted in natural law is unjust. Dr. King himself borrowed his quote on the arc of the moral universe from Theodore Parker, who inspired Abraham Lincoln’s Gettysburg Address and was a proud grandson of Captain John Parker, American Revolutionary leader at the Battle of Lexington and Concord. Perhaps the historians of the future can sort out the reasons why a progressive would use a quote about justice from a Christian preacher who stood firm on the justice of natural law. Was President Obama’s quote an act of preserving or usurping traditional values? I would argue that it is an usurpation.
Indeed, values and philosophies are carried on from generation to generation, from sea to shining sea and beyond. Some preserve while others usurp. I look forward to reading more of “Main Currents of Marxism” and sharing my thoughts with you as I delve deeper into the history of Marxism.
Thou art holy, Lord God, who alone workest wonders. Thou art strong. Thou art great. Thou art most high. Thou art the Almighty King, Thou, holy Father, King of heaven and earth. Thou art the Lord God Triune and One; all good. Thou art good, all good, highest good, Lord God living and true. Thou art charity, love. Thou art wisdom. Thou art humility. Thou art patience. Thou art security. Thou art quietude. Thou art joy and gladness. Thou art justice and temperance. Thou art all riches to sufficiency. Thou art beauty. Thou art meekness. Thou art protector. Thou art guardian and defender. Thou art strength. Thou art refreshment. Thou art our hope. Thou art our faith. Thou art our great sweetness. Thou art our eternal life, great and admirable Lord, God Almighty, merciful Saviour.
Saint Francis of Assisi
Yes, we believe in God, the Creator of heaven and earth. And we celebrate the God who was made man, who suffered, died, was buried and rose again.
We celebrate the definitive victory of the Creator and of his creation.
We celebrate this day as the origin and the goal of our existence.
We celebrate it because now, thanks to the risen Lord, it is definitively established that reason is stronger than unreason, truth stronger than lies, love stronger than death.
We celebrate the first day because we know that the black line drawn across creation does not last for ever.
We celebrate it because we know that those words from the end of the creation account have now been definitively fulfilled: “God saw everything that he had made, and behold, it was very good” (Gen 1:31). Amen.
Easter Vigil: Homily of His Holiness Benedict XVI
St. Peter’s Basilica. 23 April 2011.
NB: After the disagreement (though not quite unanimous) that my last post generated, I hesitated briefly on this next one. Every time I bring up von Balthasar’s Holy Saturday thesis, it generates quite a bit of conversation. Nevertheless, I find it very useful on this third, and perhaps most mysterious day of the Sacred Triduum. Please know that I am not unaware of the theological controversy surrounding this thesis.
In my mind, this is an example of a deep theological question that warrants some discussion. The publication First Things did a very nice job of presenting both sides of this argument: Alyssa Pitstick representing the traditional position, and Fr. Edward Oakes defending Balthasar (or rather defending the position that Balthasar was not heretical in his claims). For my own part, I think Balthasar’s thoughts are worth pondering, and I think Fr. Oakes is correct at least in his assessment that Balthasar is not wading in heresy in his claims.
While I do not have time, space, or expertise to present this entire debate, I would reference the readers to the series of article by Pitstick and Oakes in First Things. Without further adieu …
The twentieth-century theologian Hans Urs von Balthasar wrote a work entitled Mysterium Paschale in which he attempts to come to grips with the experience of Christ on Good Friday, Holy Saturday, and Easter Sunday. The thesis of the book is that Christ, in order to redeem man from the punishment of sin, must take on sin and all of its consequences and must rise from those consequences on Easter in his return to the Father.
The most striking chapter of the book, and certainly the one that has received the most attention, is his description of Holy Saturday. For Balthasar the experience of Holy Saturday is preeminently about the credal phrase descendit ad inferna (Christ’s descent into Hell). While belief in the statement is a matter of dogmatic obedience, the Church has not been clear on exactly what Christ’s going to Hell entailed. Balthasar’s thesis hinges on two given facts. First, in order to redeem man Christ must take on the penalty of death merited by man’s sin. Second, the penalty for sin is not just death of the body, but also death of the soul.
The experience of Hell is that of abandonment by God. More precisely, the soul has chosen to separate itself from God in the very act of sin. God is both our efficient and final cause, so eternity spent in the absence of this God is greater than any suffering of which we can conceive, and certainly greater than any physical suffering.
Because Christ in his saving act must go through the entire experience of death, with the eventual result of its conquering, he must not only suffer and die a bodily death, but also must suffer a spiritual death, a death that is the complete abandonment by God. The whole idea becomes more profound when we consider that Jesus is God. As such, his “closeness” to the Father is perfect, and certainly much more intense than our own relationship with the Father. While two separate Trinitarian Persons, they are in fact one God. In this sense, Christ has a much greater loss when he is abandoned by the Father in Hell than any non-divine man could experience. (Note that only in a Trinitarian theology can we even begin to grapple with the idea of God being abandoned by God.)
Another way of looking at this is that Jesus, as true man, must experience the full depth and breadth of the human condition, and as perfect man will experience this depth and breadth in a manner more perfect than the rest of us. The human condition in its positive aspect is an original union with God, of which Jesus experiences in a far more perfect manner than we. In its negative aspect, the human condition is the abandonment of God in death caused by both original and personal sin, a death that only begins with the destruction of the body, but continues in the destruction of the soul in every way except its annihilation. Jesus, as perfect man, experiences the depths of Hell in a manner more perfectly terrible than even the souls of the damned.
As Christians, we have become accustomed to thinking about the sufferings of Christ on Good Friday. On Holy Saturday, we at times become a bit more human-centered, perhaps reflecting on the emptiness and confusion the disciples would have felt as people who did not yet fully understand the significance of the prior day’s events. Perhaps, however, we should keep our gaze on Christ, knowing that the sufferings he is experiencing today are infinitely greater than those of Good Friday. The height of his Good Friday sufferings occurs in his shout from the Cross, “My God, my God, why have you abandoned me!” This is the beginning of His Hell, and today is a long and arduous experience of this abandonment – and all of this He did for us.
Note: The traditional view on the matter comes from 1 Peter 3:19 and describes Christ preaching to the souls in prison. Balthasar notes that the tense in this and other passages is mysteriously passive, as if the preaching occurred simply by the event of the descent. Of course, the second person of the Trinity is the Word, so any action is simultaneously a “speaking” of sorts. A similar “preaching” occurred to the souls of the living in his very act on the Cross. The point is that Balthasar’s thesis in no way contradicts the traditional view.
Something for the weekend. Tantum Ergo. It says something vastly significant about the Church that perhaps the greatest intellect of all time, Saint Thomas Aquinas, was not only a Doctor of the Church, but also capable of writing this magnificent hymn. On December 6, 1273, a few months before his death, Saint Thomas had a mystical experience while saying mass. He stopped writing at this point, saying that all that he had written was mere straw in comparison to what had been revealed to him. In Easter we celebrate that the God who made the Universe, died for each and every one of us and rose from the dead to deliver us from sin and death. Our intellects, through revelation, teach us much about that God. However, the love He has for us teaches us so much more. Easter is an everlasting reminder of that love and for those who embrace God’s love and grace, each day truly is Easter.
(I post this each year on Good Friday.)
I thank you Marcus for taking on the onerous task of acting as my secretary, in addition to your regular duties as my aide, in regard to this portion of the report. The Greek, Aristides, is competent, and like most Greek secretaries his Latin is quite graceful, but also like most Greek secretaries he does not know when to keep his mouth shut. I want him kept away from this work, and I want you to observe the strictest security. Caiaphas was playing a nefarious game, and I do not think we are out of the woods yet. I do not want his spies finding out what I am telling the Imperator and Caiaphas altering the tales his agents are now, no doubt, spreading in Rome. Let us take the Jew by surprise for once!
There is an outstanding article on the blog Public Discourse about how “walkable communities” are more conducive to building virtue. (Hat tip to A Dei in the Life for this reference.) Many have argued for some time now about the merits of living in a community that does not require driving on a day-to-day basis, but Raymond Hain (the author) finds the popular arguments inadequate: controversial environmental issues, tacky architecture, and vague descriptions about the value of “community.” Instead, utilizing the work of Philip Bess, Mr. Hain seeks to establish an argument for walkable communities that is grounded in solid Thomistic virtue. His arguments are three:
1. We need others to help us to identify what is good for us.
2. True virtuous action demands that we treat others justly, charitably and with kindness, but such action is always with regards to a particular situation, not abstract generalities.
3. When our lives are fragmented in the way suburbia makes possible, it is much easier for us to act badly, and it is much harder to learn from the bad actions we do perform (and so to become someone who eventually acts well).
Regarding the first point, Thomas insists that training in virtue must be done in community (he says “in conference among several”). The demands of the moral life are not always simple, and prudence is required to sort through all the various aspects of a dilemma, but these various aspects are often disclosed to us in consultation with those in our lives.
Regarding the second point, virtue is a habit, and as such it needs practiced in order to develop. Practice means encountering real, concrete situations, not merely working our solutions in abstract. We need frequent interaction with others in order to prudently judge the merits of various moral solutions.
Finally, with respect to the third point, personal encounters provide the impetus for virtuous behavior. In the words of the author, “It becomes much easier for us to treat someone poorly, to violate the demands of true virtue, when that person shares only a small fragment of our lives.”
Mr. Hain is onto something here. Our lives are rapidly becoming both private and segmented. Both of these tendencies tend away from seeing man as made in the image and likeness of a Trinitarian God. First, God consists of three Persons, which means that God is inherently relationship. When John claims that God is love, he does not say God loves or God has love, but rather discloses that God, in his essence, is the act of love. As such, God is immanent (which is not to discount his transcendence), and as beings mades in his image and likeness, we are called to be in relationship with one another. The increasingly mobile society, together with the Cartesian turn towards the subject, promotes quite the opposite. However, God is not merely plurality, but is also unity: there is but one God. In other words, even in his multiplicity God is perfectly integrated. As an image of God, while we have different aspects to our beings and our lives, we are called to integrate them into our person. This goes first and foremost for our body and soul – our body needs trained in the ways of the soul, for a strict dualism is impossible. But it also goes for the various arenas in which we live out our vocation. Our jobs, our family, our friends, our faith … all must be oriented ad Dominum, and in doing so we come to understand a life whose singular purpose is holiness.
I would add two marginal observations to Mr. Hain’s argument. The first involves the use of communication technology. As communication became possible without physical proximity, man began to rethink the meaning of knowledge, discourse, and relationship. In the 1980’s, Neil Postman observed that this began with the invention of the telegraph: for the first time in human history, communication was not limited by geography. (Letter writing was always a possibility, but inherent to letter writing is the lack of instantaneousness, something absent from telegraphic communication.) Once the telegraph became utilized by the news agencies, it introduced three problems into rational discourse: irrelevance, impotence, and incoherence. It accomplished this by decontextualizing information and presented it as a series of disconnected (and disappearing) facts.
But the telegraph was only the beginning, for later came the telephone and the television, and the whole thing has seen a great culmination with the advent of the internet. (Postman sees the culmination, but his work was published before the internet became widespread. In this sense, he was an man ahead of his time.) Personal communication is being replaced with rapid transmission of zeros and ones, and relationships are being replaced with Facebook “friendship.” Whether this is a cause or result of the suburban sprawl is a bit of a chicken-egg phenomenon, but the correlation is obvious.
My second marginal observation is the strange juxtaposition of proximity and isolation found in the act of driving on the highway. When a driver is on the road, he is surrounded by hundreds of other individuals who are in relative close proximity, yet he is isolated in his own world. This all seems contrary to the way in which human relationships were intended to work. By this I mean that man is an embodied soul, and as such he can best relate to his fellow man when the person is physically present. (Such is the very principle of sacramentality.) True, some methods of communication can provide a substitute for the lack of proximity (such as the telephone), but they will always be substitutes. (This, indeed, is the very heart of the problem – people are coming the see the substitute as the real thing, as can be seen when today’s youth would rather send a text message than actually dial the phone or meet the person face to face.) Human relationships are intended to involve the body and physical proximity. This is why Confession must be done in the presence of a priest, and more importantly explains the reason and power of the Incarnation.
The problem with extended time in a car is that is separates relationship from proximity. It is actually the flip side of the telegraph-telephone-internet problem. Communication technology attempts to preserve the personal encounter without a corresponding physical encounter. Driving in a car presents us with a situation where we have a physical encounter but one the is completely void of anything personal. In falsely separating these two things, it is no surprise that people are less prone to virtue in their communications. On the internet, when the face-to-face encounter has been eliminated, people are more likely to behave in vicious ways because they perceive those actions as lacking consequence. Likewise, in a vehicle there is an absence of personal relationship (due to the physical isolation and confinement) and therefore people are more likely to exhibit rage and other vicious emotions. Again, a perceived lack of consequences plays a role here. The whole thing seems to separate what God has joined: relationship and physical proximity.
While marginal, these two observations are intimately bound up with the problem of suburban sprawl. Of course the second example of the car is a direct consequence of suburbia.
I would add as a final observation that both communication and transportation technology provide the one necessary ingredient for destroying virtue and human relationship: anonymity. When one is able to dissociate his personal identity from his actions, virtue becomes virtually impossible. It is telling the Scripture presents a life of virtue as tied to personal identity, or rather it presents the lack of identity as a key characteristic of evil, which is why the demons Christ encounters often refer to themselves in the plural (“We” or “legion”).
Mr. Hain ends his article with the following:
[S]uburbia represents a turning away from public life towards private life. Front porches have become back decks, and public squares have disappeared. Suppose we were to rebuild those public squares, and all of us spent our evenings on our front porches. We might discover, to our dismay, that we had almost nothing to talk about.
The last bit reminds me of a quotation from Henry David Thorough, written on the eve of the development of a transcontinental telegraph line:
We are in great haste to construct a magnetic telegraph from Main to Texas; but Maine and Texas, it may be, have nothing important to communicate. … We are eager to tunnel under the Atlantic and bring the old world some weeks nearer to the new; but perchance the first news that will leak through into the broad flapping American ear will be that Princess Adelaide has the whooping cough.
But as usual, Postman synthesizes all of this best:
A man in Main and a man in Texas could converse, but not about anything either of them knew or cared very much about. The telegraph may have made the country into ‘one neighborhood,’ but it was a peculiar one, populated by strangers who knew nothing but the most superficial facts about each other.
You see some pretty interesting reactions and responses from our intellectual superiors when asked to redistribute their 4.0′s to less deserving students.
Hat Tip: Matthew Archbold
The second of our series on screen portrayals of Pontius Pilate is Richard Boone in the film The Robe (1953). ( The portrayal of Pilate by Rod Steiger in Jesus of Nazareth (1977), the first in our series, is reviewed here.) Descended from a younger brother of Daniel Boone, Boone, a Navy veteran of the Pacific during World War ii, studied acting on the GI bill. Boone assayed the role of Pilate only three years into his career, but he already had the three traits that made him stand out as an actor: a commanding presence, a deep gravelly voice and an ability to suggest that a character he is portraying is not as simple as we think at first glance. Boone went on to be a western television star in the hit show Have Gun Will Travel (1957-1963) in which he played Paladin, a West Point graduate who fought for truth and justice in the old West, as long as his $1,000.00 fee was paid. Boone portrayed Paladin as a well-educated man who would often draw upon his knowledge of history to win the day. It was the favorite show of a very small Donald McClarey and no doubt helped inspire a love of history in me. Here is the Paladin theme song which could be sung by almost all schoolboys in the early Sixties:
Alright, that is quite enough Memory Lane! Back to the task at hand. Go here to view the video clip of Boone as Pilate. We see Pilate washing his hands. Tribune Gallio, portrayed by Richard Burton, has been ordered to report to Pilate. Gallio is being summoned back to Rome. However, Pilate has one task for him to perform before he leaves. A routine assignment, the execution of three criminals. One of them is a fanatic, who has a following and Gallio is told by Pilate to bring enough men to deal with trouble. Pilate gives these orders in a clipped military style, wasting not a syllable.
Then, the unexpected happens. Pilate confesses, almost talking to himself, that he had a miserable night, bedeviled by factions and no one agreeing with anyone, with even his wife having an opinion. (“Have nothing to do with that innocent man, because in a dream last night, I suffered much on account of him.”). Pilate then shakes off his reverie, and wishes Gallio good luck. He then asks a slave to bring water to wash his hands, and is reminded that he has just washed his hands. Continue reading
Quite possibly the most famous and well-liked Dr Who companion.
From The DailyMail Online:
Tributes have been pouring in for Doctor Who actress Elisabeth Sladen who died yesterday following a battle with cancer aged 63.
Leading them was former Doctor Who writer Russell T Davies, who brought her back to Doctor Who, and said it was ‘an honour to have worked with her’.
Speaking this morning, he said: ‘It’s devastating, it’s no age at all is it? All of us who worked on Doctor Who and Sarah Jane are just reeling at the moment.
‘It’s so sad. It was a joy to know the woman and an honour to have worked with her, I loved her.’
Liverpool-born Sladen played the Doctor’s assistant Sarah Jane Smith, first alongside Jon Pertwee in 1973, and stayed on with Tom Baker, the fourth Doctor, until 1976.
She returned as the character for a spin-off series K9 and Company in 1981 and Davies, 47, brought Sladen back into the Doctor Who fold in 2006 when she starred in an episode alongside the then Doctor, David Tennant.
Sladen is the second high-profile actor who starred in Dr Who to have passed away this year – Nicholas Courtney (aka ‘The Brigadier’) died on February 23rd.
Requiescat in Pace, Sarah Jane Smith
Twenty years ago, when my parents began homeschooling first my younger brother (who had some non-standard learning needs) and later all of us, homeschooling was still very much a fringe phenomenon. It was not unusual for people to predict, on hearing that children were homeschooled, that they would not be able to get into college, or for neighbors to harass homeschoolers by repeatedly calling the truancy officers on them. The extent to which homeschooling has become mainstream since that time has been quite extraordinary, and due in no small part to the academic and personal successes that homeschooled students have shown themselves capable of. Many states’ public education systems are now actively friendly towards homeschoolers, and make state curricula available free of charge to homeschoolers who wish to use them at home.
Sadly, one area where this increasing social acceptance of homeschooling has often been lagging is in Catholic circles at the parish and diocesan level. Homeschoolers are sometimes seen as a threat by parochial school systems — this despite the Church’s teaching that parents bear the primary responsibility as first educators of their children.
Such a situation has recently reared its head back in our old home diocese of Austin, Texas. A local Catholic homeschooling group, Holy Family Homeschoolers, sent an invitation to their annual Homeschoolers Blessing Mass to newly appointed Bishop Vásquez. In past years, an invitation had always been sent to the bishop. Bishop Aymond had officiated at the Blessing Mass when he first came to the diocese and had allowed a certain degree of openness in dealing with Catholic homeschoolers at the parish and diocesan levels.
Given the many demands on Bishop Vásquez’s time, it is hardly surprising that he was unable to attend this year. What is, however, both surprising and distressing is that the response to the invitation sent to Bishop Vásquez’s office came not from the Chancery but from the Catholic Schools Office, and in a tone which was decidedly dismissive:
> Bishop Vásquez received your invitation to celebrate a Eucharistic liturgy for the fall homeschooling blessing Mass.
> Bishop Vásquez believes Catholic education, and in particular Catholic school education, is an essential part of the life of the Diocese of Austin. As you know, Catholic schools are at the heart of the mission of the church.
> Bishop’s presence at the homeschooling Mass would convey a contradictory message equating the importance of Catholic school education with Catholic homeschooling; therefore, Bishop Vásquez must respectfully decline the invitation.
> Sincerely in Christ,
> Ned F. Vanders, Ed.D.
Ned Vanders is the diocesan Superintendent of Catholic Schools, and I think that the above email pretty clearly backs up the complaint I have heard that he is “openly hostile to homeschooling”.
Again, let me be clear: I think it is quite reasonable and understandable that Bishop Vásquez is unable to attend. A note from his office to that effect would in no sense be offensive. However, I think that the response that was received by the Holy Family Homeschoolers is worrisome in two senses.