Some time ago, someone asked me:
Suppose–just for the sake of argument–you were convinced that an honest reading of the Tradition of the Church required you to believe that the initial chapters of Genesis were historical. Would you be able to do it, or do you think that Darwinism is so irrefutable that you would have to abandon or radically redetermine your faith?
I think this is the question that worries a lot of Catholics without a strong scientific background as they watch the evolution/creationist/ID debate on Catholic blogs. Here are these otherwise solid Christians taking common cause with the likes of the Richard Dawkins against their brother Christians. What gives? Are these folks really Christian? Do they care more about science than about faith? Do they only accept Catholicism so long as it agrees with science?
The new American history blog Almost Chosen People reminds us that today is the anniversary of the Gettysburg Addess, delivered on Nov. 19th, 1863. The Gettysburg Address stands unique, to my knowledge, in the American branch of the English-speaking world as the only speech by a political leader which is widely memorized and quoted in its entirety long after the fact. There are some isolated famous sections of speeches by FDR, JFK and Martin Luther King which are widely remembered, but unless anyone else can think of anything I’m completely forgetting, the Gettysburg Address is uniquely treated as a piece of rhetoric which is remembered and memorized in its entirity. (I still recall it nearly word for word, having memorized it in fifth grade.) Indeed, the only other similarly treated piece of oratory I can think of is the (fictional) Crispin’s Day speech in Shakespeare’s Henry V.
Fourscore and seven years ago our fathers brought forth on this continent a new nation, conceived in liberty, and dedicated to the proposition that all men are created equal. Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure. We are met on a great battlefield of that war. We have come to dedicate a portion of that field as a final resting-place for those who here gave their lives that this nation might live. It is altogether fitting and proper that we should do this. But, in a larger sense, we cannot dedicate…we cannot consecrate…we cannot hallow…this ground. The brave men, living and dead, who struggled here, have consecrated it far above our poor power to add or detract. The world will little note nor long remember what we say here, but it can never forget what they did here. It is for us, the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us…that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion; that we here highly resolve that these dead shall not have died in vain; that this nation, under God, shall have a new birth of freedom; and that government of the people, by the people, for the people, shall not perish from the earth.
From our international readers, I’m curious: What pieces of oratory are similarly remembered in the British-English world, or in other non-English-speaking countries?
With the twentieth anniversary of the fall of the Berlin Wall, many who lived under the communist regime of East Germany have taken the opportunity to go to the state archives and view the files which the Stasi secret police kept on them. Stasi files were not kept only on spies and political dissenters, but on ordinary people whose “offenses” were almost shockingly mundane, and whose betrayers were often friends or family:
A West German pudding. That was all it took. Once the Stasi found out about it, a family breadwinner was fired from his army job and an East German household was plunged into destitution.
Even worse, the family later found out that they had been turned in by a close friend. “She was watering the plants and went through the cupboards to find a Dr. Oetker dessert,” Vera Iburg, who has worked with files kept by the East German secret police for the last 20 years, told SPIEGEL ONLINE, referring to the snoop. “What was she doing? She had no business there!”
It’s an interesting example of the corrupting power of temptation that the availability of the means to easily hurt those around you by reporting others to the police motivated many to inform merely for the satisfaction of it: Continue reading
A new movie about Saint Josemaria Escriva’s early years placed during the Spanish Civil War has been produced and will be released in 2010 A.D. titled, There Be Dragons.
Saint Josemaria Escriva was born in 1902 A.D. in Barbastro, Spain. Later at the age of 26 in Madrid Saint Josemaria started the apostolate that would eventually be called the Work of God, or simply Opus Dei, in pre-Civil War Spain in October of 1928 A.D. Opus Dei would experience delays in progress with the outbreak of the Spanish Civil War in 1936 A.D. This is the period that the setting of the movie is placed in.
Imagine that in 1880, Europe and the Americas had been brought into contact with another continent on which civilization had already advanced to the point at which we are now in 2009.
Let’s call this new continent Futureland, and place it in the middle of the Pacific where the Polynesian Islands are. They speak a non-Indo-European language. They’re highly secular, but have in their background an essentially animistic religion ala Shinto. The Futurelanders are friendly and open, eager to sell Americans and Europeans high tech products and to build factories in Europe and America. They also happily sell the “old world” modern farming equipment, superior strains of crops, and advise them on more efficient farming practices — resulting in a rapid increase of agricultural output which requires far fewer farmers than contemporary 1880s practices. They’re also quite willing to allow Europeans and Americans to travel to Futureland to attend university, and indeed settle there.
What happens to “old world” language, culture, political institutions, religion and economy? Would such a situation be at all desireable for Americans and Europeans, and if so in what sense?
Would such an encounter be significantly different if it were between Futureland and an “old world” circa 1800 or circa 1650? Or 1950?
Rumors and rumors of rumors of an imminent end to over a thousand years of the Great Schism between Catholics and Orthodox have exploded over these past few days. If these rumors are correct then not since the Ecumenical Council of Ferrara-Florence have these great Church’s been so close to unity.
In A.D. 1054 Catholic prelate Humbert and Orthodox prelate Michael Cærularius excommunicated each other. This marks the beginning of the Great Schism between the Catholic and Orthodox Church’s.
Today is the 70th anniversary of the beginning of World War II as Germany bombarded Westerplatte with canon fire. Eventually Germany made peace with their neighbors by recognizing the role they played in the devastation of Europe. Since then Europe has experienced only one conflict since the end of World War II.
But Russia remains another matter.
Russia continues to be belligerent in their interpretation of the war. Denying much culpability in their conflict with Poland and even insinuating of Polish-German designs on the Soviet Union.
In the days leading up to anniversary, Russian media has aired a string of accusations against Poland, claiming that Warsaw intended to collaborate with Hitler in an invasion of the Soviet Union, and that Jozef Beck, Poland’s foreign minister in 1939, was a German agent. Moscow broadcasters have also claimed that there was a “German hand” in the 1940 Katyn massacre of thousands of Polish PoWs, an atrocity generally held to have been the exclusive work of Stalin’s secret police.
In fairness, the de facto ruler of Russia, Vladimir Putin, did offer a conciliatory tone relating to Russia’s aggression towards Poland:
“Our duty is to remove the burden of distrust and prejudice left from the past in Polish-Russian relations,” wrote Mr Putin, who went on to describe the Molotov-Ribbentrop pact as “immoral”, and also thanked Poland “from the bottom of my heart” for the 600,000 Poles who fought on the Eastern Front under Red Army command.
The US is a nation of immigrants, and as such, many of us grew up with stories of how our ancestors came here. In what I hope can be a friendly, Friday-afternoon atmosphere, the purpose of this thread is to allow people to tell stories about how and when their ancestors came to the US.
I can trace back three stories, some sketchier than others:
My paternal grandmother’s family all Irish stock from County Cork, who’d left during the Great Famine in the 1840s and settled in Iowa. Several men out of the next generation served the Union in the Civil War, and two generations after that, twin brothers Clare and Clarence, both priests, served as chaplains for US soldiers in the Great War. One of their sisters served as a nurse in the war as well.
Here, in my opinion, is one of the more profound observations on film about the Catholic Church and History. The evil that men do make many a blood stained page of History, but the Church survives throughout History as Caesars, Emperors, Kings, Prime Ministers, Presidents, Commissars, Fuhrers, Caudillos, Duces, General Secretaries, would be fake messiahs, etc, pass away.
The Scarlet and the Black (1983) is one of the better films dealing with the Catholic Church. Gregory Peck is brilliant as Monsignor Hugh O’Flaherty, the Scarlet Pimpernel of the Vatican, who during World War 2, hid 4000 escaped Allied POWs and Jews from the Nazi occupiers of Rome. Christopher Plummer gives the performance of his career as Obersturmbanfuhrer (Colonel) Herbert Kappler, the head of the Gestapo in Rome. John Gielgud gives a stunningly good performance as Pius XII. At one point when he confronts a Nazi delegation he merely stares at them with steely disdain until they get the hint and leave. I imagine the actual Pius XII used a similar look of disdain when, on March 11, 1940, his response to a complaint by the Nazi Foreign Minister Joachim Von Ribbentrop that the Church was siding with the Allies, was to read to Von Ribbentrop a long list of atrocities committed by the Nazis in Poland, which had been compiled by the Church. This is a superb film that should be seen by every Catholic.
Regular readers of this blog know that I have a deep love for History. I am glad that many Catholic bloggers share my passion. Pat McNamara has a fine blog, named, fittingly enough, McNamara’s Blog, here, dealing with Church history. I have found his posts to be insightful, concise and gracefully written, and he is definitely worth a visit. I love this quote from one of my favorite writers, that old Whig Thomas Babington Macaulay, that graces the side of his blog: (I am giving the full quote): Continue reading
Valkyrie, The Story of the Plot to Kill Hitler, by its Last Member is a fascinating book, though not primarily for reading about the Valkyrie plot itself. Other books have been written specifically about the plot, and I would imagine that from some of them you could find far more details about the plot itself. This book, a narrative of Philipp von Boeselager’s wartime experiences as he told them to Florence Fehrenbach (herself the granddaughter of another of the Valkyrie conspirators) a year before his von Boeselager’s death in 2008, is in many ways too close and personal a story to give the reader the most detailed possible understanding of the plot as a whole. So long as the reader understands this, Valkyrie is a fascinating window on the experiences of an honorable young man caught up in the Third Reich.
The son of an old Catholic family of minor nobility with a tradition of military service, Philipp credits his resistance to Nazi ideology in part to his school headmaster, Fr. Rodewyck, who had served as a German officer in the Great War before going into the Jesuits, and whom von Boeselager credits with having taught his young charges a German patriotism which was rooted in Christianity.
Despite a semester overseas in England and mandatory schooling in the subject, it is to my great regret that I neglected to pay much attention to European history in college. What I did study a decade ago I’ve barely retained — something I’ve been compensating for in years since, by way of a 45 minute subway commute that provides just enough time to get a few chapters in.
The British historian Michael Burleigh is one whose work I’ve discovered recently and have benefited greatly from reading. Earlier this year I finished Earthly Powers (“The Clash of Religion and Politics in Europe, from the French Revolution to the Great War”) and am now working through the sequel: Sacred Causes (“The Clash of Religion and Politics, from the Great War to the War on Terror”). Both volumes are fascinating studies of European history, through the prism of church-state relations and the myriad attempts of each to assume the role of the other. Continue reading