Hatttip to John Hinderacker at Powerline for the above video by Dr. Bill Warner in which he states a fact that is obvious from the historical record: the Crusades were a tardy, and defensive, reaction to an ongoing Islamic Jihad that would continue against Christendom until the technological gap in the nineteenth century rendered Islamic states, for the moment, largely militarily impotent:
It has been a couple of months since Barack Obama suggested that the Crusades were somehow on a par with, or even a justification for, 21st-century Islamic terrorism. I objected to Obama’s casual slur at the link, saying, among other things:
There was nothing wrong, in principle, with the Crusades. They were an appropriate (if belated and badly managed) response to the conquest of the Holy Land by Islam. Did marauding 11th century armies inevitably commit outrages? They certainly did. In fact, that still happens today. But the most unfortunate thing about the Crusades is that they failed.
I have been hanging on to this video by Dr. Bill Warner of the Center for the Study of Political Islam for a while now, waiting for the Crusades to come back into the news. Which hasn’t happened. So here it is. Dr. Warner’s point, which he makes persuasively, is that the Crusades were a mere blip compared to the centuries-long, and nearly successful, assault on Christendom by Islamic armies bent on conquest.
Pat Archbold is on fire over at National Catholic Register:
But the common usage of ‘hermeneutic of continuity’ extends its use beyond as just an interpretive lens of the council. Today, it has become a crutch and a cudgel. It is a crutch in that the hierarchy of the Church no longer feels obligated to clarity in its communications, but regularly unitizes and embraces ambiguity out of laziness or even possibly sometimes with more nefarious motives. The bottom line is there is no understood obligation on the part of the magisterium to teach and communicate in the clearest and most unambiguous way possible.
Rather, too much communication in recent years has gone beyond mere ambiguity approaching clear contradiction, leaving it up to those few still concerned with continuity to develop a lens suitable to a proper catholic understanding. If you have to squint, turn your head left 45 degrees, and stand on one foot to view a modern church communication as Catholic, well then you had better do it bub. In this way, the ‘hermeneutic of continuity’ is a rhetorical cudgel used to beat anyone who dares to notice any discontinuity.
Why is it now our obligation to assume even the most contradictory utterances and writings are in conformity with immutable Catholic teaching but no longer their obligation to clearly demonstrate that continuity?
I know it may seem antediluvian to suggest this, but read Pascendi Dominici Gregis, or the encyclicals of Leo XII, read any of great encyclicals of the centuries prior to 1960, is any hermeneutic necessary to understand them? Are copious context and a rose-colored lens necessary to view them in continuity with all that came before? No, they are plainly and obviously Catholic with many references to Popes and documents before them to establish clearly in the mind of the reader that what is being taught has always and everywhere been taught.
But is unfortunately rare today that modern Church teaching and communications refer or quote, in any meaningful way, Church documents prior to 1960. It seems obvious to me that this is purposeful, as the clarity of those documents do not serve the resolute ambiguity now so desired.
The unconverted person looking in from the outside could be forgiven for assuming that a 2,000 yr. old Church that is afraid to quote itself beyond the last 50 years is either unworthy of belief or unworthy of its beliefs. Continue reading
Any understanding of this nation has to be based, and I mean really based, on an understanding of the Civil War. I believe that firmly. It defined us. The Revolution did what it did. Our involvement in European wars, beginning with the First World War, did what it did. But the Civil War defined us as what we are and it opened us to being what we became, good and bad things. And it is very necessary, if you are going to understand the American character in the twentieth century, to learn about this enormous catastrophe of the mid-nineteenth century. It was the crossroads of our being, and it was a hell of a crossroads.
An episode of an excellent series on YouTube, the Civil War in Four Minutes, the above video takes a look at the differing interpretations of the War by Americans. The Civil War is, of course, an immense event in American history, perhaps the immense event in American history. Most Americans I think do not understand how huge it is, simply because we think we are familiar with it, and because we are still too close to it in time for us to gain the historical perspective to judge. The many, many differing interepretations of it: a glorious war for human liberty, a valiant defense of States’ Rights, the war against the rebellion, the second American revolution, a needless conflict, etc, often say more about the times when the interpretations are made, than they do the Civil War itself. Almost my entire life I have been studying the conflict. However, the scholarly necromancy that we perform in historical texts can, at best, only put before our eyes pale shadows of what the War was like for the men and women on both sides who lived the triumphs and tragedies of a conflict so vast as to perhaps dwarf all our other historical experiences as a people. Sadly, perhaps this scene from the John Adams miniseries sums up the daunting, if not futile, task of presenting to succeeding generations the reality of an event as historically significant as the Civil War: Continue reading
It’s the unofficial end of Summer and it’s my annual gratuitous post of myself day. The pic below was taken in mid-July, but I waited to fix the feed to The American Catholic in order celebrate the Summer. Needless to say, it’s fixed and the Summer is almost over.
During the Summer I asked my fellow blogger Don for some book recommendations for the French Revolution. Of the few he did mentioned, I picked up Simon Schama’s ‘Citizen’. The reading is in-depth, interesting, and balanced. I’m a bit over halfway finished of the 948 pages and am so far impressed. Considering that we are in the post-Cold War era, I wanted to know a bit more on the French Revolution since their errors have already engulfed Europe and has almost metastasizing here in the United States. The book is good and if there is any criticism of Simon Schama’s work it’s that he views Christianity, in particular the Catholic Church, through a materialistic lens.
My opinion on the subject is that the French Revolution is the confluence of anti-Christian ideas emanating from the so-called era of enlightenment. These very same ideas unleashed the short-term devastation of the rape of nuns, the execution of priests, and the degradation of houses of worship. The long-term affects have furthered the cause of eliminating God from all aspects of life blossoming further in the Communist Revolution in Russia and continued to bear the fruit of death in World Wars I & II. From this compost grew what we now call modern liberalism & democratic socialism.
When I was down in Springfield last week, go here to read about my family’s annual pilgrimage to the Lincoln sites this year, I purchased several books at The Prairie Archives. That bookstore is a treasure trove for those interested in the Civil War and/or Lincoln. Two of the books were written by James G. Randall, the first volume of his four volume study of Lincoln as President and his Constitutional Problems under Lincoln. Randall, who died in 1953, was a history professor at my alma mater, the University of Illinois, for three decades. The foremost Lincoln scholar of his day, his body of work on Lincoln demonstrates how historians are influenced by the contemporary history they live through, and how the march of history after they are dead can make their interpretations obsolete, at least until history shifts again.
The formative event in Randall’s life was World War I. He viewed the immense carnage as a huge waste, a war fought over issues that were unimportant compared to the huge loss of life involved. World War II confirmed his belief in the futility of war, as he interpreted that conflict as being brought on by fanatics, this time Fascists, who caused millions of deaths in a completely unnecessary conflict.
In regard to the Civil War, Randall saw it too as an unneccessary conflict brought on by fanatics, fire eating secessionists in the South and, especially, abolitionists in the North. Randall viewed the abolitionists as earning most of the blame for bringing on the War, turning political differences over slavery to be settled by compromise, into a crusade that could only be resolved by rivers of blood.
Randall summed up his argument in a paper entitled The Blundering Generation delivered to the Mississippi Valley Historical Society on May 2, 1940 at a conference in Omaha, Nebraska. Randall’s thesis was that the War largely came about over a controversy over slavery that was merely a phantom. There was never a question that the Western territories were going to be free territories due to the greater numbers heading for the West from the North, and the unwillingness of slave holders in the South to risk their slaves in the West on land not suitable for large scale plantation crops such as cotton and where they would be without the legal protections afforded by slave states to slaves as a species of property.
Randall’s argument found considerable support during his lifetime, but now is rarely presented as a viewpoint held by contemporary historians. Why? Continue reading
The video above was produced 7 years ago. If D-Day were to occur today under the current administration I suspect that the coverage of most of the media would be in the nature of “OBAMA STORMS ASHORE IN NORMANDY!” or “THE NAZIS ARE AFRAID OF OBAMA!”. When the press isn’t in the tank however, their coverage of military matters normally is in accord with this sarcastic comment of General Robert E. Lee:
“We made a great mistake in the beginning of our struggle, and I fear, in spite of all we can do, it will prove to be a fatal mistake. We appointed all our worst generals to command our armies, and all our best generals to edit the newspapers.”
“By the rude bridge that arched the flood,
Their flag to April’s breeze unfurled,
Here once the embattled farmers stood,
And fired the shot heard round the world.”
Ralph Waldo Emerson
“Sheriff Taylor” reminds us in the above video clip that it is not an iron rule of nature that History must be taught in such a fashion to ensure the destruction of whatever love of it may exist in students. Continue reading
You will find that a good many Christian political writers think that Christianity began going wrong in departing from the doctrine of its founder at a very early stage. Now this idea must be used by us to encourage once again the conception of a “historical Jesus” to be found by clearing away later “accretions and perversions,” and then to be contrasted with the whole Christian tradition. In the last generation we promoted the construction of such a “historical Jesus” on liberal and humanitarian lines. We are now putting forward a new “historical Jesus” on Marxian, catastrophic and revolutionary lines. The advantages of these constructions, which we intend to change every thirty years or so, are manifold. In the first place they all tend to direct man’s devotion to something which does not exist. Because each “historical Jesus” is unhistorical, the documents say what they say and they cannot be added to. Each new “historical Jesus” has to be got out of them by suppression at one point and exaggeration at another point. And by that sort of guessing (brilliant is the adjective we teach humans to apply to it) on which no one would risk ten shillings in ordinary life, but which is enough to produce a crop of new Napoleons, new Shakespeares, and new Swifts in every publisher’s autumn list. . . . The “historical Jesus,” then, however dangerous he may seem to be to us at some particular point, is always to be encouraged.
CS Lewis, Screwtape Letters
Bart Ehrman, the New Testament scholar who transitioned from teenage evangelical, to liberal Christian, to agnostic, desperately wants to remake Christ in his own faithless image and therefore is popular with atheists and agnostics. He has a very old act, as the argument that he makes, that the Resurrection never happened and that Christ was but a man, has been made by anti-Christians since the Crucifixion. He puts old wine into a shiny new wineskin. He isn’t really very good at it, as Stephen Colbert, of all people, demonstrated several years ago. Go here to Creative Minority Report to view that.
Christopher Johnson, a non-Catholic who has taken up the cudgels so frequently for the Church that I have named him Defender of the Faith, turns his attention to Ehrman:
All sorts and conditions of men turn up at this site from time to time. Protestant, Roman Catholic and Orthodox Christians regularly comment here, disagree with one another’s theology now and then but do it, for the most part, respectfully.
That’s because of most of you, not me. You guys set the tone for this joint a long time ago. But if I do see what I consider to be disrespect in the comments, which happens, I’ll quietly edit the comment or remove it entirely. And if things get too intense in a comment thread, which sometimes happens, I won’t hesitate to shut that thread down.
I honestly wouldn’t mind seeing atheists comment here a lot more often than they do. I’m not talking about some douchebag whose default position is, “Christians are brain-dead morons” or who claims to collapse on his or her fainting couch at the mere sight of a Bible verse, a Christian Cross or any other Christian image.
I refer to that rare breed of atheist who doesn’t believe there’s a God but is comfortable with the fact that some people disagree and who doesn’t feel the need to insult or belittle religious believers. I can respect and even be friends with a person like that.
What I can’t and, indeed, refuse to respect are those atheists who still pretend to be Christians but who think that they’ve finally discovered What Actually Happened Two Thousand Years Ago And What It All Means. Guys like Bart Ehrman, say:
Jesus was a lower-class preacher from Galilee, who, in good apocalyptic fashion, proclaimed that the end of history as he knew it was going to come to a crashing end, within his own generation. God was soon to intervene in the course of worldly affairs to overthrow the forces of evil and set up a utopian kingdom on earth. And he would be the king.
Insert “but” here.
It didn’t happen. Instead of being involved with the destruction of God’s enemies, Jesus was unceremoniously crushed by them: arrested, tried, humiliated, tortured, and publicly executed.
Which is why Jesus’ influence ended right then and there and is also why absolutely no one anywhere, with the exception of obscure Middle Eastern scholars, has any idea who Jesus of Nazareth was. But for this bizarre reason, that’s not what actually happened. Stop Bart if you’ve heard this one.
The followers of Jesus came to think he had been raised because some of them (probably not all of them) had visions of him afterwards. Both Christian and non-Christian historians can agree that it was visions of Jesus that made some of Jesus’ followers convinced that he was no longer dead. Christians would say that the disciples had these visions because Jesus really appeared to them. Non-Christians would say that (several of ) the disciples had hallucinations. Hallucinations happen all the time. Especially of deceased loved ones (your grandmother who turns up in your bedroom) and of significant religious figures (the Blessed Virgin Mary, who appears regularly in extraordinarily well-documented events). Jesus was both a lost loved one and an important religious leader. As bereaved, heartbroken, and guilt-ridden followers, the disciples were prime candidates for such visionary experiences.
Once the disciples claimed Jesus was alive again but was (obviously) no longer here with them, they came to think that he had been taken up to heaven (where else could he be?). In ancient Greek, Roman, and Jewish thinking, a person exalted to the heavenly realm was divinized – himself made divine. That’s what the earliest Christians thought about Jesus. After that a set of evolutionary forces took over, in which the followers of Jesus began saying more and more exalted things about him – that he had been made the son of God at his resurrection; no, it was at his baptism; no, it was at his birth; no, it was before he came into the world; no – he had never been made the son of God, he had always been the Son of God; in fact, he had always been God; more than that, he had created the world; and yet more, he was an eternal being equal with God Almighty.
That Kierkegaard quote’s on the top of this page for a reason. That an alleged “scholar” can seriously advance a view so fundamentally unscholarly, so absolutely unsupported by anything remotely resembling actual evidence, convinces me that a great deal of “Christian scholarship” is, as the Great Dane observed, as monumental an intellectual scam as the world has ever known.
Where to begin? Say what you want about him but Mohammed’s followers thought he was a prophet of God. No doubt, the Buddha’s disciples intensely revered him. Yet none of the followers of these two men, or any other great religious leader in world history, for that matter, ever invented a resurrection from the dead for their particular “prophet” and made that “resurrection” the basis of their religion.
Only the Christians did.
It seems to me that if you and all your associates somehow convince yourselves that you’ve seen the risen Jesus when you haven’t, you are, at some point, going to come down from your mass hallucinations. At which point, you can either admit to yourself that you were wrong or continue with the charade and maybe get yourselves executed at an early age for something that you know deep down is a lie.
And did any of you happen to notice who Ehrman leaves out here? I’ll give you a few hints. A devout Jew, he was not only not connected to the Apostles and Christ’s early believers in any way, he was, by his own admission, actively hostile to the new movement, imprisoning many of Christ’s followers and having others killed.
He received authorization to travel to Damascus in order to do more of this sort of thing. On the way there, he claimed that he saw a vision of the risen Christ, a claim from which he refused to back down to the end of his days, and began to preach Christ and Him crucified almost immediately. When they heard of it, the Apostles and most of the disciples initially and quite understandably didn’t trust him.
The man’s claim compelled him to plant Christian churches all over the eastern Mediterranean and to write letters to many of these churches, encouraging and/or upbraiding their members as the need arose. And this man’s claim about what he saw on that road to Damascus ended up prematurely costing him his Earthly life.
I’m pretty sure that the guy had a short name. Don’t hold me to this but I think that it began with a P. It’s right on the tip of my tongue.
I don’t know about you, Ehrman, but I can’t make myself die for an illusion. Continue reading
As faithful readers of this blog know, there are few bigger fans of Mr. Lincoln than me, and I completely concur with Sir Winston Churchill that the Gettysburg Address is “The ultimate expression of the majesty of Shakespeare’s language.”
That having been said I found profoundly silly a retraction which appears in the Patriot News newspaper:
We write today in reconsideration of “The Gettysburg Address,” delivered by then-President Abraham Lincoln in the midst of the greatest conflict seen on American soil. Our predecessors, perhaps under the influence of partisanship, or of strong drink, as was common in the profession at the time, called President Lincoln’s words “silly remarks,” deserving “a veil of oblivion,” apparently believing it an indifferent and altogether ordinary message, unremarkable in eloquence and uninspiring in its brevity.
The retraction goes on to state:
In the editorial about President Abraham Lincoln’s speech delivered Nov. 19, 1863, in Gettysburg, the Patriot & Union failed to recognize its momentous importance, timeless eloquence, and lasting significance. The Patriot-News regrets the error.
Go here to read the rest. This rubs me the wrong way. Apologizing for the actions of men long dead always strikes me as asinine. The men who penned the original editorial cannot defend their opinion now. If they could, they probably would note that they reflected a large body of Northern opinion that viewed the War as a tragic mistake, brought on by abolitionist fanaticism, which caused over a million homes in the North to be draped in mourning. I view such arguments as being completely erroneous, but I leave to those who made such arguments the dignity to which they are entitled of being participants in the maelstrom of devastating events who were honestly stating their views. To have successors a century and a half later glibly denouncing their views, even attributing such views to strong drink, insults them and insults the historical record. It is part and parcel of a historical myopia which views the present as perfect and entitled to denounce the benighted individuals who had the misfortune to live before our enlightened times. The simple truth is that we, just as much as those in the past we denounce, are in many ways prisoners of our times, often taking our attitudes and beliefs from those that enjoy popularity in our day. I have absolutely no doubt that the successors of the papers which praised the Gettysburg Address one hundred and fifty years ago, might well be denouncing it today, if the War, and all our subsequent history, had turned out differently. If one wishes to truly understand history, and the passions of the men and women who lived through it, one must be willing to understand what motivated them, why they did what they did. This foolish retraction teaches us nothing about history, but quite a bit about how the Present usually is a bad judge of the Past, at least if we wish to understand the Past. Here is a portion of the original editorial: Continue reading
Brandon over at Siris has a post upon on a saint story that I had not heard before (which isn’t saying much, there’s a huge number of saints and I don’t claim to be the world’s most well read about them):
It won’t get celebrated in any liturgies today, since it is Sunday, but today is the memorial for the Theban Legion. The Theban Legion, as its name implies, was originally garrisoned in Thebes, Egypt; but, it is said, they were sent by the Emperor Maximian to Gaul to try to keep things in order there. This is very plausible historically, although not all details of the Theban Legion legend are. The commander of the Legion was Mauritius, usually known as St. Maurice, and a lot of the officers, at least, were Christians — here, too, it was not an uncommon thing for soldiers in this period to be members of an eastern religion like Christianity, particularly on the borders of the empire. The Theban Legion, according to legend, was given the order to sacrifice to the emperor, and St. Maurice and his officers refused. Given the close connection between legions and their officers, it is perhaps not surprising that the entire legion followed their lead. In response the legion was decimated — every tenth man killed — as punishment; and when the legion still refused to sacrifice, it was repeatedly decimated until all were dead.
The plausibilities and implausibilities are interesting here — it’s implausible that there was an entire legion that was Christian to a man, but soldiers sticking with their captains is not implausible, and the Gaul campaign is perfectly historical, although our information about it is somewhat sketchy. Our earliest definite reference to the Theban Legion is about a century and a half afterwards, which leaves time for embroidery, and some historians have concluded, on the basis of what other information we have about that campaign (how many soldiers seem to have been involved, etc.), that if it occurred, it was probably a cohort, not an entire legion, that was martyred, or to put it another way, probably several hundred men rather than several thousand. That’s a plausible way in which legends form around historical events.
There are various works of art showing St. Maurice and the martyrdom of the Theban legion.
Apparently some medieval artists assumed that since the legion was from Egypt, St. Maurice must have been black (this wouldn’t necessarily be the case, obviously), as shown in this statue from the Cathedral of Magdeburg:
Certain historical events are remembered in terms of a single event which, in the course of minutes or hours, ushered in a new era. People who lived through Pearl Harbor could remember exactly where they were when they heard about the Japanese attack, a point when the course of US history (and world history) changed in the course of a couple hours.
Ninety-nine years ago, as the world plunged into the First World War, the experience was different. Rather than a single sharp event which plunged the world into cataclysm, there was a long series of events, at first not much noted, which in late July and early August of 1914 plunged all the major European powers into war over the course of a week.
There’s a certain tendency to look, with historical hindsight, at the assassination of Archduke Ferdinand on June 28, 1914 as an incident very likely to lead to world war. There were hints of such a possibility. German Chancellor Otto von Bismark famously observed in the late 19th century that the next great European war would start with “some damn fool thing in the Balkans”. When Archduke Ferdinant was assassinated, some people immediately worried that this would lead to a general war. (H. G. Wells was among those with the dubious honor of predicting a general war was coming after hearing news of the assassination on June 28th.) However, there had just been two full fledged wars in the Balkans during the last ten years, and neither had led to general war. Indeed, the great powers, for all their diplomatic entanglements, had been able to negotiate satisfactory (at least to themselves) peaces to both prior Balkan wars. Continue reading
I was interested to read this British opinion piece, making the case that British military leadership during the Great War was not the clutch of bumbling fools which has become the stereotype of the war.
In 1928, following the sudden death of Field Marshall Douglas Haig, more people took to streets to mourn his passing that had ever been seen previously or indeed since. The very public mourning as a result of the death of Diana, Princess of Wales in 1997 was dwarfed in comparison to those that came out to pay respects to Earl Haig.
It took literature and some key individuals to change history. As one of my university lecturers once said to me, history does not happen, it is written, and that principle could not be applied more strongly to the case of First World War history.
With the publication of Alan Clark’s The Donkeys (1961) and the production of Joan Littlewood’s musical Oh! What a Lovely War (1963), a wave of popular history provided the foundation through which all subsequent knowledge of the First World War is filtered – precisely the problem with which we are now faced. Historians and thespians took the critical words of those men that had a grudge and an agenda to push, namely Lloyd George and Churchill, thus generating the idea that generals were both inept and callous.
But beyond the Blackadder episodes there is a raft of history that is desperate to break into the mainstream. No one doubts that there were a handful of poor officers at various stages of the command structure who made bad decisions that ultimately cost the lives of hundreds of men.
We laugh at honor and are shocked to find traitors in our midst.
CS Lewis, The Abolition of Man
Too late for Bastille Day, but this reflection by Steven Hayward at Powerline on a book written by French historian Marc Bloch draws my attention. Bloch was not only a historian but in World War I he had been an infantry combat officer, rising to the rank of Captain and earning a Legion of Honor. In the wake of the defeat of France in 1940 he asked a simple question: Why?
Bloch was one of the pre-war founders of the Annales school of historical analysis, which was neither exactly Marxist nor purely “social” history as we know it today, but was an early version of bottom-up meta-history. (Think of it an the anti-Carlyle/great man school, or history without any dominant figures. Fernand Braudel is the best-known figure of this school of thought.)
And yet when France succumbed easily to the Nazi invasion in 1940 despite superior forces on paper, a dumbfounded Bloch found he could only explain it by returning to the old fashioned style of thinking about and writing history. The result was his classic, Strange Defeat: A Statement of Evidence Written in 1940. His main conclusion is one that no academic historian today would dare to put to paper: France suffered an ignominious moral collapse. The entire book—it is only 176 pages—is a thrilling read, but I’ll confine myself to just a few selections from the final chapter, “A Frenchman Examines His Conscience,” which, with due adjustments, can serve as a warning for our own intellectual flabbiness in the Age of Terror, as well as a reproach to the dessicated academic history of today:
This timidity of the nation at large was, no doubt, in many cases but the sum of the timidity of individuals. . . Whatever the reasons, there can be no doubt that our governors, both individually and as a class, did lack something of that ruthless heroism which becomes so necessary when the country is in danger. . .
Since the gospel they preached was one of seeming convenience, their sermons found an easy echo in those lazy, selfish instincts which exist in all men’s hearts side by side with nobler potentialities. These enthusiasts, many of whom were not, as individuals, lacking in courage, worked unconsciously to produce a race of cowards.
I do not say that the past entirely governs the present, but I do maintain that we shall never satisfactorily understand the present unless we take the past into account. But there is still worse to come. Because our system of historical teaching deliberately cuts itself off from a wide field of vision and comparison, it can no longer impart to those whose minds it claims to form anything like a true sense of difference and change.
On June 28th, 1914, the heir to the throne of the Austro-Hungarian empire, fifty-year old Archduke Franz Ferdinand, was assassinated in Sarajevo by a 19-year-old Bosnian-Serb nationalist. The assassination began an at first slow-moving diplomatic crisis which would result a month later, July 28th, in Austria-Hungary declaring war on Serbia.
The assassination plot itself was so badly botched that its success is one of the surprising events of history. A group of Bosnian-Serb nationalists (half of them teenagers) — who wanted Bosnia-Herzegovina to be independent from Austria-Hungary and integrated into a pan-Slavic state — had received bombs, pistols and cyanide pills from officers in the Serbian army sympathetic to their cause. They planned an assassination attempt against the Archduke and his wife and stationed themselves along the route which their open car would travel through the city. Several of the assassins failed to make any move when the car passed and another threw a bomb at the car, however the bomb bounced off the folded convertible hood, fell behind the car, and exploded, disabling the next car in the motorcade and injuring a number of bystanders. The assassin who had thrown the bomb bit a cyanide capsule and jumped off a bridge, but the cyanide only made him sick and the fall wasn’t far and the river nearly dry, so he was quickly arrest by police (though not before members of the angry crowd beat him.) Continue reading
Sixty-Nine years since D-Day. In the first law firm I worked for in 1982 the Senior Partner had lost a son on Omaha Beach. The man I was replacing had just been made a Judge, and still walked with a limp from being shot up on Omaha Beach. Another partner had been with the Eighth Air Force in England, helping to plot flight missions in support of D-Day. This was in a five man firm, including myself. D-Day left its mark on this nation, with its approximately 3,000 dead and 6000 wounded Americans, but with the passage of time it has become relegated to the history books as those who lived the longest day depart from the scene. Continue reading
I am an historian, I am not a believer, but I must confess as a historian that this penniless preacher from Nazareth is irrevocably the very center of history. Jesus Christ is easily the most dominant figure in all history.
How many movements throughout the history of Man have flourished briefly and then vanished into everlasting oblivion, forgotten entirely by History or relegated to the briefest of footnotes? From a human standpoint that was clearly the fate of the movement started by the carpenter/rabbi from Galilee following His death on a cross. His followers had scattered and went into hiding at His arrest. He was denied by the mob, their choosing a bandit and murderer over Him. Condemned by the foreigners occupying His country, His people observed His death by mocking Him. The idea that He had founded a “Church” that would spread around the globe, altering all of human history, and causing Him to be worshiped as God by billions of people would have struck any neutral observer as mad ravings. Yet that is precisely what happened. Continue reading
Donald McClarey has a well deserved barn-burner of a post up at The American Catholic about a new book entitled The Myth of Persecution: How Early Christians Invented a Story of Martyrdom out from University of Notre Dame theology professor Candida Moss. I’d seen a couple articles on this book before it came out and more or less passed over them as yet another fluffy work of pop scholarship intent on telling us that “everything we know is wrong” in relation to Christianity. However, the book appears to be getting a certain amount of press and is climbing the Amazon sales ranks, so it’s worth giving it a bit of attention as the politically motivated pop-history that it is.
I initially became interested in this subject because of a homily I heard that compared the situation facing modern Christians in America to the martyrs of the early church. I was surprised by the comparison because modern Americans aren’t living in fear for their lives and the analogy seemed a little hyperbolic and sensational. After this, I began to notice the language of persecution and victimization being bandied about everywhere from politics, to sermons, to the media, but rarely in regard to situations that involve imprisonment and violence.
She goes on to argue that modern Christians have a view that persecution of the early Church was pervasive when it was in fact not:
[A] lot of weight rests on the idea that Christians were persecuted in the early church because, without the idea of near-continuous persecution, it would be difficult to recast, say, disagreements about the role of prayer in schools as persecution. … But intriguingly, the historical evidence for systematic persecution of Christians by Jews and Romans is actually very slim. There were only a few years before the rise of the emperor Constantine that Christians were sought out by the authorities just for being Christians. The stories about early Christian martyrs have been edited, expanded, and sometimes even invented, giving the impression that Christians were under constant attack. This mistaken impression is important because it fosters a sense of Christian victimhood and that victim mentality continues to rear its head in modern politics and society. It’s difficult to imagine that people could make the same claims about persecution today were it not for the idea that Christians have always been persecuted.