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A Christmas Play You Can Copy

In 13 History on 2011/11/26 at 8:08 AM

Last Christmas I heard of something that happened at Bloomingdale’s: A Christmas shopper dragging two too active toddlers stormed into a crowded elevator and blurted out: “The person who invented Christmas ought to be killed”.  From the back of the elevator came a strong male voice: “They already did.”

This made me think of something:years ago I assisted some teenagers who put on a program where they juxtaposed secular songs with prophecies.  (I will put it on the blog  at the beginning of Advent  2011 in case someone would like to borrow the idea)

The teenagers set up the stage as a triptych with groups of “live” shoppers with packages. On the left “live” Old Testament figures: Abraham, King David, Isaiah. On the right “live” New Testament figures: Shepherds, Three Kings. The room was darkened until the stoplight illumined a panel.  It began with the spotlight being on the shoppers to the tune of Jingle Bells.

SCENE ONE….SPOTLIGHT
CENTER/SHOPPERS “Jingle Bells”
LEFT for the PROPHECY
RIGHT for the FULFILLMENT

1 BORN IN BETHLEHEM

PROPHECY”But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, from the days of eternity.” (Micah 5:2)

FULFILLED Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David, in order to register, along with Mary, who was engaged to him, and was with child…. And she gave birth to her first-born son; and she wrapped Him in cloths, and laid Him in a manger, because there was no room for them in the inn. (Luke 2:4-5, 7)

SCENE TWO….SPOTLIGHT
CENTER/SHOPPERS  “I Saw Mommy Kissing Santa Claus”
LEFT for the PROPHECY
RIGHT for the FULFILLMENT

2 BORN OF A VIRGIN

PROPHECY”Therefore the LORD Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel. (Isaiah 7:14)

FULFILLED Now in the sixth month the angel Gabriel was sent from God to a city in Galilee, called Nazareth, to a virgin engaged to a man whose name was Joseph, of the descendants of David; and the virgin’s name was Mary…. And the angel said to her, “Do not be afraid, Mary; for you have found favor with God. And behold, you will conceive in your womb,
and bear a son, and you shall name Him Jesus.” (Luke 1:26-27, 30-31)

SCENE THREE ….SPOTLIGHT
CENTER/SHOPPERS “Santa Claus is Coming to Town”
LEFT for the PROPHECY
RIGHT for the FULFILLMENT

3 HONORED BY GREAT KINGS

PROPHECIES  Let the kings of Tarshish and of the islands bring presents; The kings of Sheba and Seba offer gifts… So may he live; and may the gold of Sheba be given to him; And let them pray for him continually; Let them bless him all day long. (Psalm 72:10, 15)

“And nations will come to your light, And kings to the brightness of your rising.” (Isaiah 60:3)

FULFILLED Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, saying, “Where is He who has been born King of the Jews? For we saw His star in the east, and have come to worship Him.”… And they came into the house and saw the Child with Mary His mother; and they fell down and worshiped Him; and opening their treasures they presented to Him gifts of gold and frankincense and myrrh. (Matthew 2:1-11)

SCENE FOUR ….SPOTLIGHT
CENTER/SHOPPERS “All I Want for Christmas Is My Two Front Teeth”
LEFT for the PROPHECY
RIGHT for the FULFILLMENT

4 DECLARED THE SON OF GOD
PROPHECY”I will surely tell of the decree of the LORD: He said to Me, `Thou art My Son, today I have begotten Thee.'” (Psalm 2:7)

Who has ascended into heaven and descended? Who has gathered the wind in His fists? Who has wrapped the waters in His garment? Who has established all the ends of the earth? What is His name or His son’s name? Surely you know! (Proverbs 30:4)

FULFILLED “He will be great, and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David;” (Luke 1:32)

and behold, a voice out of the heavens, saying, “This is My beloved Son, in whom I am well-pleased.” (Matthew 3:17)

SCENE FIVE ….SPOTLIGHT
CENTER/SHOPPERS “Rudolph the Red Nosed Reindeer”
LEFT for the PROPHECY
RIGHT for the FULFILLMENT

5 BIND UP THE BROKENHEARTED

PROPHECY The Spirit of the LORD God is upon me, because the LORD has anointed me to bring good news to the afflicted; He has sent me to bind up the brokenhearted, to proclaim liberty to captives, and freedom to prisoners; to proclaim the favorable year of the LORD, and the day of vengeance of our God; to comfort all who mourn, (Isaiah 61:1-2)

FULFILLED “He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are downtrodden, to proclaim the favorable year of the Lord.” (Luke 4:18-19)

SCENE SIX….SPOTLIGHT
CENTER/SHOPPERS “Here Comes Santa Claus”
LEFT for the PROPHECY
RIGHT for the FULFILLMENT

6 THE GENTILES WILL SEEK THE MESSIAH

PROPHECIES The people who walk in darkness Will see a great light; Those who live in a dark land, The light will shine on them. (Isaiah 9:2)

Then it will come about in that day that the nations will resort to the root of Jesse, Who will stand as a signal for the peoples; and His resting place will be glorious. (Isaiah 11:10)

“I permitted Myself to be sought by those who did not ask for Me; I permitted Myself to be found by those who did not seek Me. I said, ‘Here am I, here am I,’ To a nation which did not call on My name.” (Isaiah 65:1)

FULFILLED For I do not want you, brethren, to be uninformed of this mystery, lest you be wise in your own estimation, that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; (Romans 11:25)

“THE PEOPLE WHO WERE SITTING IN DARKNESS SAW A GREAT LIGHT, AND TO THOSE WHO WERE SITTING IN THE LAND AND SHADOW OF DEATH, UPON THEM A LIGHT DAWNED.” (Matthew 4:16)

ENDING: “live” nativity scene with “O Silent Night” and shoppers kneeling.

Iconography: Part I – Orthodox

In 13 History on 2011/11/11 at 12:26 PM
Cristos Pantakrator (Almighty, All Omnipotent, All Powerful)


Orthodox Iconography

The religious tradition of the Christian church is expressed in words, actions, gestures, visual images and statues used in worship.  One form of images are icons, which through color and line are also expressive of belief.   While the artistic aspects of the icon arouse proper emotions in the believer, it is, above all, a way in which God is revealed through a peek into the spiritual world.

Icons are part of the tradition of the Church and, consequently, icon painters must first and foremost express the mind of the Church rather than their own aesthetic sentiments, which can then be expressed. Iconographers bring a vision to the icon they are producing.  As a rule most iconographers use an older model as a guide.


Not just anyone can be an iconographer.  Because the Orthodox believe that the Church Fathers teach that iconography is a mystery of the Orthodox Church, membership in the Orthodox Church and appropriate approval by the Church are requisite for anyone wishing to be an iconographer.  An Orthodox iconographer must approach his work with humility and a prayer that a reverent attitude is reflected in his iconography.

In his work ON THE HOLY SPIRIT (18:45) the Nicene Father, Basil of Caesarea, wrote:  “The honor paid to the image passes to the prototype,” meaning that the Eastern Orthodox teaches that in the veneration of icons the praise and veneration shown to the icon passes to the archetype. Thus to kiss an icon of Christ, in the Eastern Orthodox view, is to show love towards Christ Jesus himself, NOT to mere wood and paint making up the physical substance of the icon.  Christ, the Theotokos, mysteries of the Faith and the Saints are common themes in Orthodox iconography.

So, the purpose of icons is, first, to create reverence in worship and, second, to serve as an existential link between the worshipper and God. Icons have been called prayers, hymns and sermons in form and color. They are the visual Gospel.  St. Basil said: “What the word transmits through the ear, the painting silently shows through the image, and by these two means, mutually accompanying one another . . . we receive knowledge of one and the same thing.”

St. John of Damascus said: “If a pagan asks you to show him your faith, take him into church and place him before the icons.”   The icons in Orthodox churches present the mysteries of the Christian faith.  The icon is a link between the human and the divine. It provides a space for the mystical encounter between the person beholding it and God.

Icons provide courage and strength in a world marked with tragedy and suffering.  They provide joy since they remind us that we are deeply loved by God.  Icons also encourage, comfort, bring peace of mind and enable us to speak to the Saints when we need solace or feel helpless.  The holy icons speak to our minds and are a blessing to us.

Icons can be thought of as windows into heaven, but also as windows for heaven to view us.  Consequently, icons are a very important part of the life of an Orthodox believer.  Many Orthodox and Eastern Catholic religious homes have icons hanging on the wall or in the Icon corner.  The icon is not intended to hang on a wall merely as an aesthetic object or as decoration even though it might be exceedingly beautiful.  An icon in the home transforms a home into a “domestic church.”

NOTE: If you are interested in seeing a professional video on icons go to the top of the main page of this blog and open: RESOURCES/LINKS and you will find these as the first two entries, these excellent videos:  HODEGERIA (the process of creating an icon, Prosopon School of Iconology) and Vladimir Grygorenko – Orthodox Iconography.

 

Iconography: Part II – Byzantine

In 13 History on 2011/11/11 at 12:18 PM

Crucifixion

Byzantine Iconography


Colors play a very important role in Byzantine iconography.  The choice of color has a certain symbolism.  Gold is reserved for Christ and symbolizes divinity.  In addition blue, red and green are also reserved for Christ and Virgin Mary.  Christ’s inner garment is red and symbolizes His true divinity; His outer garments are blue and symbolize the true humanity He took on.  The stars on the Virgin’s veil represent her purity and goodness.  The colors of white, gray, blue, green, and light shades of red are used for other holy persons.

On the icons, the eyes are large and wide because they have seen great things beyond the material world.  The forehead is often large and high, expressing spiritual wisdom.  The ears are large to listen the words of God.  The nose is drawn long and thin.  The gentle lips indicate that the saint obeyed God, and also that he needed only a small amount of food to survive.  In Orthodox iconography, the halo symbolizes the holiness of the person.

In the creation of an icon, quality wood is chosen, sanded and coated with a linen fabric.  It is then dipped in lukewarm rabbit skin glue to prevent the painted surface from cracking.  After applying five layers of chalk mixed with rabbit glue, the board is sanded and is ready to be painted.

Then, follows the transfer of the sketch of the saint or scene.  Several coats of shellac are then applied, followed by a special glue used for oil gilding.  After many hours, the gold leaf is applied.  This is a delicate procedure that demands great experience.  Egg tempera is the basic medium in icon painting.  Egg yolk diluted with water  and mixed with natural pigments create the paint used in successive layers of color so as to create translucent subtle gradations from dark to light.

Byzantine iconography is the oldest and only Christian art form which has continued unchanged for the past 2000 years.  The term icon itself simply means image.  The Eastern Orthodox believe that the first icons of Christ and the Virgin Mary were painted by St. Luke the Evangelist.   St. Luke is the Patron Saint of iconographers.

Iconography is considered to have begun the day our Lord Jesus Christ pressed a cloth to His face and imprinted His divine-human image thereon.  According to Tradition, Luke the Evangelist painted the image of the Mother of God; and, also according to tradition, there still exist today many Icons which were painted by him.  An artist, he painted not only the first Icons of the Mother of God, but also those of the holy Apostles Peter and Paul, as well as possibly, others.

Iconography did not develop further during the time of the Roman persecutions, but Christians did attempt to express in symbols what they wished to convey.  Christ was portrayed as the Good Shepherd and in the guise of various personalities from pagan mythology.  Then, when Constantine became emperor, Christians were free to express themselves.  As Christianity quickly transformed the Roman Empire and replaced paganism, iconography flourished with full force. Directives concerning Iconography were recorded in the first ecumenical councils.

All genuine icons are replete with symbolism which conveys information about the person or event depicted.  Icons are formulaic in character because they must follow a prescribed methodology indicating how a particular person should be depicted, including hair style, body position, clothing and background details.

Christ founded His Church in order to inspire, to transfigure the world and to cleanse it from sin . . . in other words to redeem it.  While Christianity was founded on earth and operates there, it reaches to Heaven.  Christianity is that bridge and ladder whereby men ascend from the earthly Church to the Heavenly Church.

A simple representation which recalls the earthly characteristics of some human face is not considered an icon.  The value of an Icon lies, rather, in the fact that, when we approach it, we want to pray before it with reverence. If the image elicits this feeling, it is an icon. An icon must indeed depict that which we see with our eyes, preserving the characteristics of the body’s form, for in this world the soul acts through the body.  At the same time, the Icon must point towards the inner, spiritual essence.

In depicting saints, the task of the Iconographer is precisely to render, as far as possible, those spiritual qualities whereby the person depicted acquired the Kingdom of Heaven, won an imperishable crown and obtained the salvation of his soul.  As a daily guide, the icons, in calling to mind the saints and their struggles, depict the inner spiritual struggle of the saint;  portraying how that saint attained the heavenly goal.

Icons should depict that transcendent sanctity which permeated the saints.  All saints should be depicted so as to convey their individual characteristics as much as possible.  Just as soldiers should be portrayed as arrayed for battle, so holy hierarchs should be portrayed in their episcopal vestments.

Icons of Jesus Christ must depict the union of all that is human and all that is divine.  The Savior must be revealed so that we sense He is a man, a real man, yet at the same time something more exalted than a man.  This means that we do not simply approach Him as we approach an ordinary human.  Rather, we should feel that He is One who is close to us, our Savior both merciful and just, who desires us to follow Him and who wishes to lead us to the Kingdom of Heaven.

In the Painter’s Manual, preserved in Mount Athos in Greece, the Icon master advises the one who aspires to become an icon painter to pray before the icon of Christ and that of the Mother of God because the art of painting comes from God.

 

Iconography: Part III – Russian

In 13 History on 2011/11/11 at 12:16 PM

Theotokos (using nielo technique: gold & silver casing)

Russian Iconography
The Venerable Alypius of the Kiev Caves painted a number of icons of the Mother of God, some of which still survive.  These wondrous icons followed the Byzantine tradition in Iconography which inspires sorrow for sin and evokes a desire to pray before such Icons.

The holy hierarch Peter, who later became Metropolitan of Kiev and All Russia, painted icons, some of which were until recently found in the Cathedral of the Dormition in Moscow.  The holy hierarch, Alexis, established a school of iconography in Novgorod; many of those icons have been preserved.

Unfortunately, the Orthodox movement of iconography started to collapse when Russia began to be infiltrated by Western influence.  Not all that was Western was good for Russia; the West also wrought horrible moral damage at that time, for the Russians began to accept, along with useful knowledge, much of what was alien to the Orthodox way of life, to the Orthodox faith.  The educated portion of society soon separated itself from the life of the ordinary people and from the Orthodox Church, which all was regulated by ecclesiastical norms.

Images of the Western type began to appear which, although artistically beautiful, were completely lacking in sanctity and devoid of spirituality.  Those were not Icons.  They were distortions of icons, exhibiting a lack of comprehension of what an icon actually is supposed to be.

If you are not familiar with icons, visit the church of the Holy Trinity  on East Boulevard or St. Nektarios  on Kuykendall Road.  In both churches see icons in an actual church setting.  It will be a most rewarding experience.

Ages of Christendom

In 13 History on 2011/10/21 at 11:11 PM

The Ages of Christendom

In his lecture, the “Six Ages of Christendom” Christopher Dawson delineates the distinctive marks that characterize each stage during which it predominated.  One noted characteristic that all have in common is that one problem has been resolved, another arises.  The life of the Church like that of humans, is a form of constant warfare on many fronts.

Characterizing the Apostolic Age was the reality that “the new born Church was faced almost at once with a change of a more revolutionary character than she ever had to meet subsequently – that is to say- the extension of the apostolate from a Jewish to a Gentile environment and the incorporation in the new society of the great body of new converts drawn from the anonymous mass society of the great cosmopolitan centers of the Mediterranean world from Antioch to Rome itself.”

Having successfully integrated itself into the “dominant urban Roman-Hellenistic culture” the Church created a new Christian literature, both Greek and Latin.  It laid the foundations of a new Christian art, and above all, it created a new society which existed alongside of the established order of society and to some extent replaced it.  There is perhaps no other example of a similar development of which we possess such a full historical record, and apart from its religious significance, it is also of great sociological interest, since the primitive Church was not a mere sectarian cult-organization but a real society with a strong sense of citizenship and a highly developed hierarchical order.”

The second age of Christendom is clearly recognized as beginning with the conversion of Emperor Constantine and the impact on the Byzantine Empire and the factor of the  alliance between Church and State.  From this time until the Muslim tsunami, this period, known as the Age of the Fathers, had “an internal unity and coherence….as the classical age of Christian thought and the fountainhead of theological wisdom.  The Fathers were not systematic theologians in the same sense as St. Thomas Aquinas and the great theologians of later periods.  But they formed the mind of the Church and determined the norms of theological thought that were followed by the theologians of the Christian world in later centuries.  In this way, the three great Cappadocian Fathers, St. Basil, St. Gregory Nazianzen, and St. Gregory of Nyssa remain the classical exponents of Eastern Orthodox theology, while St. John Chrysostom was the classical exponent of Scripture, while in the West St. Augustine was the seminal and creative mind which molded the theological thought of the West, while St. Jerome laid the foundations of the Western tradition of Biblical and historical scholarship.”

This article is limited to considering the first two ages of Christendom.  The quotations are made with permission from an authorized copy of the Christopher Dawson manuscript, the original of which is held by the Department of Special Collections, O’Shanghnessy-Frey Library, University of St. Thomas.

See also: Dawson/Recommended Reading List in this same category (Book Corner) 

BREAKING NEWS from Pope Benedict

In 13 History on 2011/10/17 at 9:48 AM

Excerpts from the APOSTOLIC LETTER   

VATICAN CITY, 17 OCT 2011 (VIS) – Made public today was “Porta fidei”, the Apostolic Letter “Motu Proprio data” with which Benedict XVI proclaims a “Year of Faith”….  

  “The ‘door of faith’ is always open for us, ushering us into the life of communion with God and offering entry into His Church. It is possible to cross that threshold when the word of God is proclaimed and the heart allows itself to be shaped by transforming grace”.

 “Ever since the start of my ministry as Successor of Peter, I have spoken of the need to rediscover the journey of faith so as to shed ever clearer light on the joy and renewed enthusiasm of the encounter with Christ. … Whereas in the past it was possible to recognise a unitary cultural matrix, broadly accepted in its appeal to the content of the faith and the values inspired by it, today this no longer seems to be the case in large swathes of society, because of a profound crisis of faith that has affected many people”.

 “In the light of all this, I have decided to announce a Year of Faith. It will begin on 11 October 2012, the fiftieth anniversary of the opening of Vatican Council II, and it will end on the Solemnity of Our Lord Jesus Christ, Universal King, on 24 November 2013. The starting date of 11 October 2012 also marks the twentieth anniversary of the publication of the Catechism of the Catholic Church, a text promulgated by my Predecessor, Blessed John Paul II, with a view to illustrating for all the faithful the power and beauty of the faith”….

 

“It seemed to me that timing the launch of the Year of Faith to coincide with the fiftieth anniversary of the opening of Vatican Council II would provide a good opportunity to help people understand that the texts bequeathed by the Council Fathers. … I would also like to emphasise strongly what I had occasion to say concerning the Council a few months after my election as Successor of Peter: ‘if we interpret and implement it guided by a right hermeneutic, it can be and can become increasingly powerful for the ever necessary renewal of the Church’….

 

 “A Christian may never think of belief as a private act. Faith is choosing to stand with the Lord so as to live with Him. This ‘standing with Him’ points towards an understanding of the reasons for believing. Faith, precisely because it is a free act, also demands social responsibility for what one believes. … Profession of faith is an act both personal and communitarian. It is the Church that is the primary subject of faith. In the faith of the Christian community, each individual receives Baptism, an effective sign of entry into the people of believers in order to obtain salvation”.

 

 “Evidently, knowledge of the content of faith is essential for giving one’s own assent, that is to say for adhering fully with intellect and will to what the Church proposes. Knowledge of faith opens a door into the fullness of the saving mystery revealed by God. The giving of assent implies that, when we believe, we freely accept the whole mystery of faith, because the guarantor of its truth is God who reveals Himself and allows us to know His mystery of love….. 

  

 “In order to arrive at a systematic knowledge of the content of the faith, all can find in the Catechism of the Catholic Church a precious and indispensable tool. It is one of the most important fruits of Vatican Council II. … It is in this sense that the Year of Faith will have to see a concerted effort to rediscover and study the fundamental content of the faith that receives its systematic and organic synthesis in the Catechism of the Catholic Church. … The Catechism provides a permanent record of the many ways in which the Church has meditated on the faith and made progress in doctrine so as to offer certitude to believers in their lives of faith”.

 

 “In this Year, then, the Catechism of the Catholic Church will serve as a tool providing real support for the faith, especially for those concerned with the formation of Christians, so crucial in our cultural context. To this end, I have invited the Congregation for the Doctrine of the Faith, by agreement with the competent Dicasteries of the Holy See, to draw up a note, providing the Church and individual believers with some guidelines on how to live this Year of Faith in the most effective and appropriate ways, at the service of belief and evangelisation…. 

   

 “One thing that will be of decisive importance in this Year is retracing the history of our faith, marked as it is by the unfathomable mystery of the interweaving of holiness and sin. While the former highlights the great contribution that men and women have made to the growth and development of the community through the witness of their lives, the latter must provoke in each person a sincere and continuing work of conversion in order to experience the mercy of the Father which is held out to everyone”…. 

    

“Having reached the end of his life, St. Paul asks his disciple Timothy to ‘aim at faith’ with the same constancy as when he was a boy. We hear this invitation directed to each of us, that none of us grow lazy in the faith. It is the lifelong companion that makes it possible to perceive, ever anew, the marvels that God works for us. Intent on gathering the signs of the times in the present of history, faith commits every one of us to become a living sign of the presence of the Risen Lord in the world. What the world is in particular need of today is the credible witness of people enlightened in mind and heart by the word of the Lord, and capable of opening the hearts and minds of many to the desire for God and for true life, life without end”.

 

The Crisis of the European Union by Václav Klaus President of the Czech Republic, Part I

In 13 History on 2011/10/15 at 1:11 AM

The Crisis of the European Union: Causes and Significance, Reprinted in this blog with permission from Imprimis.

Václav Klaus, the president of the Czech Republic, spoke to friends of Hillsdale College in Berlin during Hillsdale’s 2011 cruise in the Baltic Sea. The speech was delivered at Berlin’s Hotel Adlon on June 11, 2011.

As some of you may know, this is not my first contact with Hillsdale College. I vividly remember my visit to Hillsdale more than ten years ago, in March 2000. The winter temperatures the evening I arrived, the sudden spring the next morning, and the summer the following day can’t be forgotten, at least for a Central European who lives—together with Antonio Vivaldi—in le quattro stagioni. My more important and long-lasting connection with Hillsdale is my regular and careful reading of Imprimis. I have always considered the texts published there very stimulating and persuasive.

The title of my previous speech at Hillsdale was “The Problems of Liberty in a Newly-Born Democracy and Market Economy.” At that time, we were only ten years after the fall of communism, and the topic was relevant. It is different now. Not only is communism over, our radical transition from communism to a free society is over, too. We face different challenges and see new dangers on the horizon. So let me say a few words about the continent of Europe today, which you’ve been visiting on your cruise.

You may like the old Europe—full of history, full of culture, full of decadence, full of fading beauty—and I do as well. But the political, social and economic developments here bother me. Unlike you, I am neither a visitor to Europe nor an uninvolved observer of it. I live here, and I do not see any reason to describe the current Europe in a propagandistic way, using rosy colors or glasses. Many of us in Europe are aware of the fact that it faces a serious problem, which is not a short- or medium-term business cycle-like phenomenon. Nor is it a consequence of the recent financial and economic crisis. This crisis only made it more visible. As an economist, I would call it a structural problem, which will not, by itself, wither away. We will not simply outgrow it, as some hope or believe.

It used to look quite different here. The question is when things started to change. The post-World War II reconstruction of Europe was a success because the war eliminated, or at least weakened, all kinds of special-interest coalitions and pressure groups. In the following decades, Europe was growing, peaceful, stable and relevant. Why is Europe less successful and less relevant today?

I see it basically as a result of two interrelated phenomena—the European integration process on the one hand, and the evolution of the European economic and social system on the other—both of which have been undergoing a fundamental change in the context of the “brave new world” of our permissive, anti-market, redistributive society, a society that has forgotten the ideas on which the greatness of Europe was built.

I will start with the first issue, because I repeatedly see that people on other continents do not have a proper understanding of the European integration process—of its effects and consequences. It is partly because they do not care—which is quite rational—and partly because they accept a priori the idea that a regional integration is—regardless of its form, style, methods and ambitions—an exclusively positive, progressive and politically correct project. They also very often accept the conventional wisdom that the weakening of nation-states, and the strengthening of supranational institutions, is a movement in the right direction. I know there are many opponents of such a view in your country—at such places as Hillsdale—but it has many supporters as well.

A positive evaluation of developments in Europe over the past 50 years can be explained only as an underestimation of what has been going on recently. In the 1950s, the leading idea behind the European integration was to liberalize, to open up, to remove all kinds of barriers which existed at the borders of individual countries, to enable the free movement of goods, services, people and ideas across the European continent. This was undisputedly a step forward, and it helped Europe significantly.

But European integration took a different course during the 1980s, and the decisive breakthrough came with the Maastricht Treaty in December 1991. Political interests that sought to unify and create a new superpower out of Europe started to dominate. Integration had turned into unification, and liberalization had turned into centralization of decision making, the harmonization of rules and legislation, the strengthening of European institutions at the expense of institutions in the member states, and what can even be called post-democracy. Since then, Europe’s constituting elements—the states—have been consistently and systematically undermined. It was forgotten that states are the only institutions where real democracy is possible.

The Crisis of the European Union by Václav Klaus, President of the Czech Republic, Part II

In 13 History on 2011/10/14 at 10:11 PM

The Crisis of the European Union: Causes and Significance, continued

After the fall of communism, the Czech Republic wanted to reassume its place among European democracies. We did not want to sit aside—as we were forced to do throughout the communist era—and European Union membership was the only alternative. Nothing else legitimizes a country in Europe these days. Therefore we joined the EU in May 2004. However, for those of us who spent most of our lives in the authoritative, oppressive, and non-functioning communist regime, the ongoing weakening of democracy and of free markets on the European continent represents something we did not expect and did not wish for in the moment of the fall of communism.

The most visible European problem today is the European monetary union, which was presented as the most important unification achievement following the Maastricht Treaty. The realization of this monetary union has not delivered the positive effects that—rightly or wrongly—had been expected from it. It was intended to accelerate economic growth, reduce inflation, and protect member states against external economic disruptions or so-called exogenous shocks. It has not worked. After the establishment of the euro zone, the economic growth of its member states slowed down relative to previous decades, thus increasing the gap between the rate of growth in the euro zone countries and that in other major economies. The internal disequilibria—such as trade imbalances and state budget imbalances—became larger, not smaller. And there is no indicator pointing towards a growing convergence in the euro zone countries. During its first decade of existence, a common currency has not led to any measurable homogenization of the member states’ economies.

It should have been clear to all, as it was to me, that the idea of a single European currency was essentially wrong—that it would create huge economic problems and lead inevitably to an undemocratic centralization of Europe. To my great regret, this is exactly what has been happening. The euro zone, which comprises 17 countries, is not an “optimum currency area” as defined by economic theory. In a currency or monetary union—which amounts to an extreme form of fixed exchange rates—it is inevitable that the costs of establishing and especially maintaining it exceed its benefits. Most economic commentators were satisfied by the ease and apparent inexpensiveness of the establishment of Europe’s common monetary area. In recent years, however, the negative effects of the straightjacket of a single currency have become more and more evident. When good economic weather prevailed, no visible problems arose. But when bad economic weather set in, the lack of homogeneity manifested itself quite strongly.

It is difficult to speculate about the future of the euro. I suppose that it will not collapse, because a huge amount of political capital was invested in its existence. It will continue to exist, but at a very high price in terms of large-scale fiscal transfers—the shuffling around of problems between countries, which amounts to a non-solution—and of low economic growth rates.

The second reason for European economic problems—not specifically European, but worse in Europe then elsewhere—has to do with the quality, productivity and efficiency of its economic and social system. Europe is characterized by a seemingly people-friendly, non-demanding, paternalistic and—in consequence—insufficiently productive economic and social system called die soziale Markwirtschaft, or social democracy. This system, with its generous social benefits, weakened motivation, shortened working hours, prolonged years of study, lowered retirement ages, diminished the supply of labor—both at the macro level and structurally—and led to very slow economic growth.

In Europe, we have witnessed a gradual shift away from liberalizing and removing barriers and towards a massive introduction of regulation from above, an ever-expanding welfare system, new and more sophisticated forms of protectionism, and continuously growing legal and regulatory burdens on business. All of these weaken and restrain freedom, democracy and democratic accountability, not to mention economic efficiency, entrepreneurship and competitiveness.

Europeans today prefer leisure to performance, security to risk-taking, paternalism to free markets, collectivism and group entitlements to individualism. They have always been more risk-averse than Americans, but the difference continues to grow. Economic freedom has a very low priority here. It seems that Europeans are not interested in capitalism and free markets and do not understand that their current behavior undermines the very institutions that made their past success possible. They are eager to defend their non-economic freedoms—the easiness, looseness, laxity and permissiveness of modern or post-modern European society—but when it comes to their economic freedoms, they are quite indifferent.

The critical situation in Europe today is visible to everybody. It is not possible to hide it. I had believed that this spectacle would be a help to the cause of political and economic freedom in Europe, but this is not proving to be the case. Of course, with the way your American government has been going, you might be able to catch up with us—in terms of our problems—very soon. But you are not as far along yet. So maybe seeing Europe’s crisis today will at least help you in America turn back toward freedom.

Re-printed on this blog with permission from Imprimis.

Pope St. Pius X

In 13 History on 2011/10/13 at 7:16 AM

Guiseppe Sarto, was born  in Venice, the son of a postman. His mother lived to see him become a cardinal.

He attended the seminary of Padua, where he finished his classical, philosophical, and theological studies with distinction and was ordained in 1858.  For nine years he listed as assistant in a parish but in reality functioned  as it’s pastor. He was always active: he rebuilt the church and added a hospital which he personally maintained for the poor; it was a time of cholera.

He sought to perfect his knowledge of theology by assiduously studying St Thomas Aquinas and canon law during the day.  He established an adult night school, where he preached to his students.  His major concern was that young adults be properly instructed in the Faith.

In 1884, he was named bishop of the difficult See of Mantua.  His main concern was the formation of the clergy at the seminary and there he taught dogmatic and  moral theology for several years.  He wished the doctrine and method of St. Thomas to be followed and gave copies of the “Summa Theologica” to his poorer students.

In 1893, Leo XIII created him a cardinal.  Sarto discerned and energetically opposed the dangers of certain doctrines and the conduct of certain Christian-Democrats.

In 1903, he was elected pope with a 92 % majority. In his first Encyclical he set out his program: “To restore all things in Christ”.  (Eph.1:10.) His first efforts were the promotion of piety among the faithful;  he advised all to receive Holy Communion frequently and recommended early reception of First Communion.

Pius X wished to found at Rome a center for the study of theology and Scripture. With the assistance of the whole Catholic world, the Biblical Institute was founded under the direction of the Jesuits.

In 1904, he created a special congregation of cardinals for the revision of the Code of Canon Law.  He had the Eucharistic Congress of 1905 held at Rome and enhanced the solemnity of subsequent Eucharistic congresses by sending cardinal legates to participate.

His major concern was above all things the purity of the faith. Pius X pointed out the dangers of certain new theological methods. These were based on Agnosticism and divested the doctrine of the faith of its teachings of objective, absolute, and immutable truth. Those methods were associated with subversive criticism of the Holy Scripture and of the origins of Christianity.  So in 1907, he published the Decree commonly called  the Syllabus of Pius X, in which sixty-five propositions are condemned for the protection of Holy Scripture, their inspiration, and the doctrine of Jesus and of the Apostles. Others relate to dogma, the sacraments, and the primacy of the Bishop of Rome.

That same year, he wrote his famous encyclical which expounds and condemns the system of Modernism. It points out the danger of Modernism in relation to philosophy, apologetics, exegesis, history, liturgy, and discipline, and shows the contradiction between that innovation and the ancient faith. He established rules by which to combat efficiently the evils.  Had those rules  been followed, many of the problems that beset the Church today could have been avoided.

Balmoral Kidnapping That Never Happened

In 13 History on 2011/10/07 at 1:00 AM

My husband and I do not have any children.  We began the long and tedious adoption process in the early seventies, but few children were available and the waiting lists were very long.

Years of fruitless waiting came to nought.  Barren Rachels “were weeping for their children, and they were not” ( Mt 2:18 ) just as in the days of the slaughter of the Innocents when Herod sought to kill the Savior.  Roe vs. Wade had become the law of the land, the abortion holocaust had begun and there simply were not many children available for adoption.

In 1984, my husband and I found ourselves in the lovely town of Balmoral, Scotland where the Queen has a residence.  While my pastry-loving husband ambled to the bakery shop, I headed for a local yarn shop.  There on the bottom of a series of steps, a young woman had left a beautiful baby boy of about 5 months in his pram.  Not a soul was around.

Now, after years of hoping, wishing and praying for a child, there right in front of me was a beautiful baby.  My first instinct was to take that baby and run as fast as I could with him.  But, I simply could not.  My hands could not reach out to grab him.  My feet felt as if they were shod in lead.  I was catatonic.  My mind, though, raced with thoughts about how I could smuggle him with me through customs.

Like two lawyers arguing a legal case, my mind stated one argument and then countered with another: “I have no right to take this child; it belongs to that young woman.”
Then, the counter-argument: “She can have others.”
Another counter: “It is morally wrong to take this child.  It’s a sin.”
And then came the truth I had been wrestling with: “But, I want this child.  She can have others.”

How long the debate went on, I simply do not know.  My face must have betrayed my internal struggle, for when my husband returned, he asked me what was wrong.  Without waiting for a response, he led me gently away and out of temptation’s path.

My ordeal was not yet over.

Back in California, I went to Mass one Sunday.  Having arrived a bit late, I slipped into the last pew.  A young woman asked me if I would watch her baby while she went to Communion.  There it was again . . . temptation.  At Mass, no less. I was in my home parish.  For a brief moment, I considered running away with that child.  I was absolutely sure I could slip out of the church and escape with that child.  But, I did not.  In spite of the temptation to give into my overwhelming desire to be a mother, I realized, and accepted at that moment, that it was not God’s will for me to be a mother . . . not this way, at least.  For me, the ordeal, the temptation to exercise my will over God’s in this particular matter, was over, the argument settled.

After years of struggling and longing for what I could not have, I finally accepted God’s will in the matter and continued teaching other peoples’ children for another 36 years.  I often think of the Scottish baby who would now be 27, but I’ve learned to think about and accept what is rather than dwell on what could have been.

Later, I shared this story with my high school students and, thanks be to God, several young girls told me that because of it, they gave their babies up for adoption rather than aborting them as others were encouraging them to do.  For me, that was a great consolation.

I’ve learned through these struggles that we are often tempted by our nature, by our good desires . . . something as pure and natural as being a mother.  The temptation lies not in the desire for something good, but rather in the desire to give more importance to those desires, to our wills, than God’s will.  I’ve learned that God often has something far better planned for us, something we might not even be able to imagine in the midst of our struggles.

We must never forget that God is always there, in the midst of our struggles and temptations, loving us.  He has only our good in mind.  Ours is simply to trust Him and to let Him love us.