Galileo Revisited: The Galileo Affair in Context

Galileo Revisited: The Galileo Affair in Context.  By Fr. Paschal Scotti, Ignatius Press, 2017.

 

The story of Galileo and how the Catholic Church treated him in the wake of his proclamations of a heliocentric universe has been told often, but has rarely been told accurately.  In most of the incarnations of the story, the Church is hidebound, brutal, dogmatic, anti-science, and Galileo is a heroic paragon of truth and freedom of intellectual inquiry.  It’s a simplistic morality play with science versus religion at the center, and all of the points go towards science.  This narrative has become a part of the shared international discourse, and like many stories that “everybody knows,” it’s a combination of truths, half-truths, outright lies, distortions, misinterpretations, overlooked facts, and biased opinions. 

 

(For an overview of the historiographical position critical of Galileo, check out Michael F. Flynn’s article “The Great Ptolemaic Smackdown and Down-and-Dirty Mud-Wrassle” http://www2.fiu.edu/~blissl/Flynngs.pdf.  A much longer version can be found here: http://tofspot.blogspot.com/2013/08/the-great-ptolemaic-smackdown.html.)

 

Fr. Paschal Scotti’s new book Galileo Revisited: The Galileo Affair in Context provides a fresh look at the oft-told story, one where the Catholic Church comes across as a much more sympathetic force, and one which calls a lot of the traditional elements of the narrative into question.  

 

Early in the book, Scotti writes:

 

“Galileo is one of those iconic figures in history for whom there is endless fascination.  Besides an abundant scholarly literarture, the “Galileo industry,”as one author put it, there also has been great general interest in him, as we see in a stream of biographies…”

 

All of us have grown up with the idea of the warfare between science and religion.  While the idea began with the Enlightenment, it reached its high-water mark in the Victorian period.  Thomas Huxley (1825-1895). The “Pope of Science,” pushed the military metaphor in his attempt to professionalize science, moving it from a part of Christian apologetics, the preserve of Anglican gentlemen and clerics, or rather, gentlemen clerics, into a hard-edged secular discipline financed by the state, and ordered to public usefulness.  Only by discrediting the religious culture of the traditional, Anglican-landed Establishment could his science come into its own.  Who can forget his pugnacious line, “Extinguished theologians lie about the cradle of every science as the strangled snakes beside that of Hercules.”  This polarization, or at least the attempt to create polarization, was part of the means by which he achieved it; and it was as much about class, power, and prestige as about the pursuit of truth.  This was equally true of the United States, which, while not having an official Protestant Establishment, was a society profoundly influenced by the Protestant churches and where the clergy were among its cultural and political leaders.”

 

One of the major points of this book is that most narratives about Galileo are sadly deficient in providing salient details about the case, the time period, and anything else that might provide nuance, complexity, and contradiction to an otherwise oversimplified story.

 

“Recent scholarship has been much more positive about the Church’s role in science.  The respected historian of science Edward Grant rather sees Christianity as supportive of science and the Christian Middle Ages as laying the foundations for the Scientific Revolution.  Despite the clear religious orientation of the Middle Ages, science was given enormous institutional support in that uniquely medieval creation, the universities, where the arts curriculum was basically a scientific one and whose main job was the training of clerics.  This respect for science was equally true of astronomy as of any other science.  As J.L. Heilbron put it in his study of churches as solar observatories: “The Roman Catholic Church gave more financial and social support to the study of astronomy for over six centuries, from the recovery of ancient learning during the late Middle Ages into the Enlightenment, than any other, and, probably, all other, institutions.”

 

It should be noted that Scotti’s work is on a historiographical spectrum, which ranges from directing the brunt of the criticism towards the Church or towards Galileo.  In his conclusion, Scotti spreads the blame around widely, saying that, “there is more than plenty of blame to go around, and Galileo was far from the only culprit.”   He argues that Galileo’s personality hurt his cause, as did the Church’s approach to dissent in the wake of the rise of Protestantism, and that Galileo’s envious rivals in the scientific community encouraged his downfall.  In the end, Scotti defends Galileo’s work and even suggests the possibility of reconciliation through canonization, though this is far from a universal opinion.

 

There are a bunch of interesting points that Scotti does not address in as much depth as he could have in this book, such as the problems connected to Galileo’s flaws and false assumptions in his theories, such as the issue of perfectly circular planetary orbits as opposed to elliptical ones.

 

For all the references to Dava Sobel’s influential book Galileo’s Daughter, which reignited interest in Galileo’s life, no mention is made of another book by Sobel of particular contextual importance: Longitude, the story of John Harrison, who almost single-handedly solved the problem of calculating longitude while at sea, solving a critical problem affecting navigation of the oceans.  In the eighteenth century, the British scientific community (largely secular and/or Anglican) near-universally believed that the best (indeed, the only) way to make such a calculation would be to devise a complex mathematical equation that could discern longitude through calculating the positions of the stars.  It was to be a beautiful, elegant solution for gentleman astronomers.

 

It was, in reality, a deeply flawed and inefficient plan.  One could only perform the calculations at night.  What happened if it were cloudy?  Or if something happened to those who understood the calculation system?  Indeed, since no reliable formula was ever devised, the idea might be impossible.  But the scientific establishment was determined to crush Harrison, who devised a mechanical device the size of a pocket watch, which successfully calculated longitude instantly, any time of day, and easily determinable by anyone.  Harrison solved the problem, but the leaders of the scientific community refused to acknowledge it, partly because it rendered their own lifetimes of work largely futile.

 

The point of this anecdote is that perhaps the conflict between science and religion is not as applicable to the Galileo case and similar cases as the conflict between one scientific theory and another scientific theory.  The general belief in a geocentric universe was not based solely on religion but on the science of the time (and to an extent, going back through antiquity).  Similarly, the scientist who first discovered that ulcers were mainly caused by bacteria and not stress was widely castigated before he was vindicated and won the Nobel Prize for Medicine.

 

Scotti’s book does a fine job of explaining how the history of the Galileo case is much more complex– and interesting– than it is usually credited as being, yet the broader context of similar cases, as well as the other influences of political considerations and the problems of scientific verification and the then-slow dissemination of information, need further analysis.

 

–Chris Chan

 

Kidnapped by the Vatican?: The Unpublished Memoirs of Edgardo Mortara

 Kidnapped by the Vatican?: The Unpublished Memoirs of Edgardo Mortara.  By Vittori Messori, Ignatius Press, 2017.

 

The Edgardo Mortara case is often used as a truncheon to strike the moral legitimacy of the Catholic Church.  A young boy from a Jewish family had been baptized without his parents’ knowledge, and after a great deal of controversy, Pope Pius IX decided that the Church had a duty to raise the child and assure his Catholic upbringing.  The case generated a vast amount of anti-Church sentiment, and is widely credited with being an instigating factor in the general dissolution of the Papal States.

 

In the introduction to Kidnapped by the Vatican, the case is succinctly outlined:

 

“The circumstances of the case are straightforward.  At the time of the incident, the Mortara family resided in Bologna, within the Papal States that were under the rule of Pope Pius IX.  Contrary to the law at the time, the Jewish family employed a Catholic nursemaid, who surreptitiously baptized the infant Edgardo when he was at the point of death.  The infant unexpectedly recovered; later, when the circumstances became known, the Mortara family was informed that since Edgardo was now a baptized Catholic, they would have to give him a Catholic education, as the law in the Papal States required for all Catholic children.  Pressured by anticlerical forces, the parents steadfastly refused, requiring the pope to remove the child from his family in order to provide that Catholic education.

 

If one rejects the objective truth of the Catholic faith, then the Catholic confessional state, represented by Pope Pius IX as ruler of the Papal States, had no right to “impose its beliefs” and remove a surreptitiously baptized child from the care of his Jewish parents in order to assure him a Christian education.  If, however, one accepts the teachings of the Church about the effects of the sacraments and the conditions for eternal salvation, might one not conclude that the pope had not only the right, but also the duty, to do as he did?  Should the pope have put greater weight on the considerations in favor of the parents, or on the eternal salvation of the Christian child’s soul?  Whichever decision he made, one day he would have to answer for it before God.”

 

This review is meant to explore the thesis of the book, not necessarily to back it,  Messori notes that “The Church has always forbidden the Baptism of Jewish children without their parents’ consent.”  Since the infant Edgardo was baptized by his Catholic nursemaid when he was thought to be dying, Edgardo was therefore licitly a member of the Church.  Messori does an excellent job explaining, comparing, and contrasting the different worldviews at play here, from the parents who wanted their son, to the government forces that sought to discredit the Church, to the clergy who concluded that they had a moral duty to make sure that all children brought into the Church received a proper religious education.

 

The opening to the book stresses that there were deep religious, theological, political, and emotional forces at work in the Mortara case.

 

“Why was the Mortara case such a cause célèbre in the second half of the nineteenth century, and why did it remain so controversial that it was the primary objection to the recent beatification of Pope Pius IX, almost a century and a half later?  The case sits at the crossroads of the greatest social transformation of modern times: from a fundamentally religious view of the world to a fundamentally materialistic one.  Those two views can lead to diametrically opposed conclusions about the Mortara case.

 

Promoting the welfare of its citizens has always been seen as a legitimate concern of the state, perhaps the primary one.  Throughout the United States and Europe today, the state is considered to have the right even to remove a child from his parents to protect the child’s physical and emotional well-being; this has been done in situations in which the child was deprived of proper medical care, left unattended in a parked car, allowed to play unwatched in a public park, or even subjected to secondhand smoke.  Although people differ on the merits of particular cases, by and large we accept the principle that at some point the welfare of the child justifies the state’s intervening and overriding the parents’ right to care for the child– but only temporal, not eternal, welfare is usually considered.

 

But what if the teaching of the Catholic Church is true?  What if, once created, the human person lives for all eternity, and the nature of that eternity– whether perfect bliss or unending misery– is dependent on the sacraments and on the person’s moral formation?  Then should not the same principle that gives the state the right to intervene for the physical welfare of the child five the state the right, perhaps even the duty, to intervene for the eternal welfare of the child as well?”

 

This book has been published for multiple reasons.  Not only does it seek to provide the Church’s side of the story, it contains an almost never-before seen document: Mortara’s own memoirs and account of his life and his relationship with Pope Pius IX.  This autobiography has been sitting in an archive for decades, and Mortara’s perspective is overwhelmingly sympathetic towards the Pope and the Church, and Mortara is absolutely devoted to his vocation as a priest.  

 

The first half of the book is Messori’s account of the case, along with details about how the story was told (and sometimes distorted) in the press and in academia (though amazingly, no one else who has written about the case seems to be aware of Mortara’s memoirs), and how the case has been fictionalized in popular culture.

 

As a priest, Mortara once wrote:

 

“I am a Catholic on principle and by conviction, ready to respond to attacks and to defend even at the cost of my blood this Church you are battling.

 

I tell you that your words deeply offend my honor and my conscience and oblige me to protest publicly.

 

I am intimately convinced, by the whole life of my august Protector and Father, that the Servant of God Pius IX was a saint.  And it is my conviction that one day he will be elevated, as he deserves, to the glory of the altars.”

 

This book is bound to provoke controversy.  In most of the accounts of the case, the Church’s actions are seen as being utterly wrong, and authors and pundits make no bones about their disapproval.  Yet as Messori briefly alludes to but does not go into much detail, governments around the world have been doing similar things for comparable reasons, and many are still doing so.  (Messori’s comment about the U.S. being particularly hypocritical on certain matters is based on a valid criticism, but Messori is complaining about the mote in the United States’ eye while ignoring the plank in Europe’s (and other continents’) eye.)  Indeed, multiple European countries are debating if the state should take away children because the government deems their parents’ religious beliefs excessive, or because the parents want to homeschool, or even because the children may be overweight– some activists are arguing that such children need to be wrenched from their parents and placed on a state-sponsored diet and exercise regime.  Governments all over the world have split up families in order to raise children in the style they deem best, but many of these cases have been largely relegated down the memory hole.  Many of the confiscated children have not wound up as happy and well-adjusted as Mortara. Recently, the Church's role in residential schools has been revisted, while secular governments have shifted blame, and after much initial anger, many allegations are now being subjected to fresh scrutiny. 

 

“For Mortara, telling how things really had happened was also, and perhaps most importantly, a duty of justice toward Pius IX, who had been attacked, vilified, and threatened because of the “abduction of the Jewish child” and who instead deserved a hymn of thanks, affection, and gratitude.  The pope himself had told him many times, his voice breaking with emotion: “You have been for me the son of Providence, but also the son of tears.”

 

Throughout his memoirs, Mortara expresses the deepest possible affection for his family, but also for Pius IX, and his Catholic faith is very deep.  

 

Kidnapped by the Vatican? was published with the realization that many events of the Mortara case will re-enter the public consciousness soon.  Steven Spielberg is planning to make a movie about the case, and the Weinstein Company is also working on its own film version of the story.  A historian who has written about the case has recently won a Pulitzer Prize for another book critical of the Church, a popular historian has insisted that Mortara was sexually abused by top Vatican officials, and Marvel Comics recently released a wholly fictional storyline where Mortara became a priest but made it his life’s mission to bring down the Church from the inside.  

 

After reading Mortara’s memoirs, it seems like these other interpretations of the case are largely divorced from reality. If the Mortara case is rediscovered today, Kidnapped by the Vatican? may become a central part of the historical re-evaluation of these events. 

 

 

–Chris Chan

From Islam to Christ– One Woman’s Path through the Riddles of God

From Islam to Christ– One Woman’s Path through the Riddles of God.  By Derya Little, Ignatius Press, 2017.

 

From Islam to Christ is a personal memoir about the religious journey taken by Derya Little.  For various reasons, Little uses a pseudonym for herself and for most of people who feature in this book.  This is a conversion story, but it is also one woman’s autobiographical account of growing up, the personal effects of divorce on a family, her impressions on the history and culture of her native Turkey, and how faith can utterly transform someone’s life.

 

As the book opens, Little reflects on her life in America and how religion has completely reshaped her life.  In the opening scene, she waits at a garage for her car to be fixed, and she suddenly realizes just how different every aspect of her life is from her early twenties.

 

“Looking up from my book, I saw a big wooden crucifix that should have seemed out of place in the mostly metal garage, but Christ’s crucified figure did not appear to mind His surroundings at all.  I pondered the image that changed everything for me; then I smiled.  The reason for my amusement was that if my twenty-year-old self were to occupy my thirty-four-year-old body momentarily, and saw who I was, she would think I had gone insane.  The younger Derya did not drive, yet there I was waiting for my huge Honda van to be fixed.  She did not believe in marriage, yet I was waiting for the mechanic to finish, so that I could get back to my wonderful husband of six years.  A decade ago, Derya did not want any children, yet I was the mother of three beautiful and busy saint makers.  She had never traveled outside Turkey or been inside an airplane, yet I was living in a small mining town on the other side of the Atlantic Ocean.  

 

Most importantly, that Turkish young woman did not want anything to do with God, yet I was filled with gratitude and hope at the sight of a crucifix in a garage.  Little by little, I had traveled far, not only physical but also spiritually. Thankfully, as wise Gandalf says in The Lord of the Rings, “Not all who wander are lost.””

 

Little provides a poignant, heartfelt, and honest depiction of her childhood.  Her father was unfaithful to her mother, although he was reluctant to break up the marriage or to abandon his mistress.  As a result, Little, her brother, and her mother lived in very limited circumstances.  The lower social standing brought about by poverty led to many humiliations, and the breakup of her family led to all sorts of emotional and mental strains.  She writes:

 

“Soon after my parents went through separation and divorce, we slipped down the financial ladder.  Money became very scarce, as my mother had to pay the mortgage and feed us with only her meager retirement salary.  Seeing all my better-off friends wearing Levi’s 501 jeans and buying New Kids on the Block cassette tapes, which were expensive in Turkey, while I had only a battered old pair of shoes and a knock-off pair of jeans, made me feel as if there was no room for me in their world.  I felt neglected by my parents and patronized by my friends.”

 

Little does an excellent job of crafting a vivid and memorable verbal picture of her hometown in Turkey, along with the history of her homeland and the attitudes of various groups there.  Early in the book, she provides a brief overview of the history of modern Turkey, as well as her impressions on the public expectations of religion and the ways in which Islam is intertwined inside all of the social and cultural aspects of life in Turkey.  She notes that when Ataturk crafted the new nation, religion took a back seat in the public sphere, and yet being Muslim was considered being integral to being a member of society.  After outlining her birth nation’s history, Little summarizes the religious culture of the early decades of modern Turkey as follows:

 

“In this Islam-lite culture, women were not allowed to cover their hair in the Muslim fashion, nor could they wear the hijab.  No manner of religious apparel was allowed in public areas, and both men and women were to dress in appropriate European attire.  Laicism, a strict version of secularism that promoted the state’s dominance over religious affairs, was embraced, and slowly, but very effectively, religion’s impact in education and public affairs diminished.

 

Despite these shifts in the perception of religion in public life, however, being a Muslim remained an important aspect of being a Turk.  You were not supposed to be too Muslim, but you were not supposed to be anything else either.”

 

In recent years, secularization has been on the wane in many areas of Turkish life.  Little takes pains to point out how decent and kind many people she knew in Turkey were, but she also describes some of the growing fundamentalism in some quarters, and how Christianity and atheism are both anathema in certain circles.  By her teens, Little started to face a lot a doubt, and eventually drifted into outright atheism.  She notes how her own lack of belief and hostility towards many religious attitudes led to contempt for people who believed.  Little illustrates how religious belief and action can be bolstered by one’s social circles.  As she grew older, she found little groups of atheists who got together, talked about all sorts of issues, and sneered at believers.  

 

“In that dark room, slowly the unthinkable seeds of doubt were sown.  They were very small seeds at first– so small, in fact, that I was not willing to acknowledge them.  But my prayers became shorter and shorter.  They were said out of habit without any heart or belief that someone was hearing the incomprehensible Arabic words.  Then I started to find excuses to delay reading the Quran.  Either I was too busy with homework, or I was not ritually clean.  One Ramadan, I simply lied to my mother about fasting.  I would wake up before sunrise with her to eat and then pretend to fast while grownups were around.  Drinking water and having little snacks when nobody was looking became the way I fasted.  By no means had I left Islam, but my adherence became only nominal.  I was becoming one of the millions of Muslims in Turkey who did not observe the religion to which they claimed to belong, and I was content with that development.”

 

Perhaps some of the most poignant aspects of the book come her failed relationships before her conversion, as Little discusses how the problems with her boyfriends stemmed in part from the breakup of her parents’ marriage, and how the two abortions she had affected her mentally and spiritually.

 

Also particularly interesting are Little’s reflections on how history was taught to her.  In America, we often hear pundits say that Americans often do not hear enough about the dark side of their history, though in comparison to other countries (definitely not just Turkey– throughout Europe and Asia, there are countless examples of horrible atrocities and embarrassments that are simply hushed up, overlooked, or whitewashed with lots of pretty lies).  If we are to understand how other people around the world think about their own histories, we have to learn about how they are taught history.

 

“The Ottoman history that was taught to me in school was written from the perspective of the winners and doctored to make the centuries of Ottoman rule look just, fair, and prosperous.  My textbooks did not mention the slavery that was legal under Ottoman rule.  Unlike American children, Turkish students do not learn about the wrongdoings of their ancestors.  There is certainly no discussion of making reparations for past injustices or of moral lessons learned from history– other than never to trust infidels.”

 

The poignant, moving second half of the book is largely driven by how Little discovered Christianity and was slowly, yet inexorably drawn to it.  She met some Evangelical Christian missionaries, and originally tried to lead them to unbelief, before gradually and unexpectedly discovering her faith again.  Eventually, she travelled to England to pursue further studies, grew increasingly drawn to Catholicism, converted, met and fell in love with a fellow Catholic online, and eventually married and moved to America to start a new life.

 

This is a particularly engrossing memoir, and one that provides a thorough and complex look at how faith and society are intertwined and what how religion can change people in all sorts of ways.

 

 

 

–Chris Chan

The Porn Myth & By Man Shall His Blood Be Shed

The Porn Myth.  By Matt Fradd, Ignatius Press, 2017.

 

By Man Shall His Blood Be Shed: A Catholic Defense of Capital Punishment.  By Edward Feser and Joseph Bessette, Ignatius Press, 2017.

 

Normally, when Ignatius Press sends me books to review, they are placed in a white cardboard envelope with a letter describing the book.  When I received The Porn Myth and By Man Shall His Blood Be Shed (on separate occasions), they contained something extra.  The Porn Myth was wrapped in shiny black paper, while By Man Shall His Blood Be Shed was encased in brown paper wrapping, with a big sticker with a statue of Blind Justice pasted upon it.  In both cases I was intrigued.  What about these particular books gave the privilege about being done up like Christmas presents, while all of the other review copies I receive go out completely unadorned.  I unwrapped them, and found the aforementioned titles. 

 

Both address controversial topics– The Porn Myth does not contain any actual dirty pictures, but instead explains why pornography addiction is real and how it harms people who view it in various ways.  It’s a very wholesome book, given its desire to help people who may be suffering, but given the title you can’t read it on the bus without getting a lot of funny looks and probably some unwanted comments.  Meanwhile, By Man Shall His Blood Be Shed addresses the hot-button issue of capital punishment.  Both are strong conversation starters.

 

The description of The Porn Myth explains that the purpose of the book is to illustrate that pornography has a destructive effect on not just people who look at it, but on those around them as well”

 

"The Porn Myth is a non-religious response to pro-pornography arguments. It draws from the experience of porn performers, recent research from neurology, sociology, and psychology to build a case for why pornography is destructive to individuals, relationships, and society. Matt Fradd provides insightful arguments, including the latest scientific research, on nearly every relevant subject imaginable, exposing the negative impact pornography has on our minds, our relationships, and our culture.

This book addresses the neurological reasons porn is addictive, helps individuals learn how to be free of porn, and offers real help to parents and the spouses of porn users.

Thanks to such new research on pornography's harmful effects on the brain, on relationships, and on society, there is today a wave of passionate individuals trying to change the cultural norm inspiring others to pursue real love and avoid its hollow counterfeit. Today's younger generation wants a love that is untainted by warped perceptions of intimacy and by selfish desires. Millions are now recognizing pornography for what it is and rejecting its influence in their lives. This book is part of that movement.

The Porn Myth will help readers to separate the myths from the reality about porn, and to reclaim real love in their lives. Matt Fradd masterfully articulates and dispels the falsehoods that have helped to spread porn addiction and sexual dysfunction, and he inspires us to take action against them."

Throughout the book, we see glimpses of couples who can’t connect on all sorts of levels, we see stories of deep-seated loneliness and emotional isolation, and we also see heartbreak in multiple forms.  It’s not an easy book to read, for after all, it’s a story about addiction and pain, bad choices and seeming hopelessness.  Yet there’s a deep, counter-cultural poignancy to every page, as our sex-saturated popular culture suddenly stops looking glamorous and starts looking tawdry and sick.

 

In an interview, the author, Matt Fradd, described his personal experiences with pornography:

 

“I was looking at porn every day and when the Internet came it was good night; it was multiple times a day,” said Fradd.

                          

But at the age of 17, Fradd attended World Youth Day in Rome and experienced a conversion, yet his addiction to porn persisted.

 

“I was living a duplicitous life - these two sorts of views of the human person cannot live in the same mind for long,” said Fradd.

 

What eventually broke Fradd's dependency was realizing Christ's passion redeems all humanity, extending to those featured in pornography. No longer could he gaze at an image without recognizing the dignity of the person.

 

“There's an old stereotype that if you're against porn you're against sex,” said Fradd, attacking the myth that pornography prevents sexual repression. “There's a third option, ya' know - chastity, that virtue, which enables you and me to love in accord with our dignity.

 

“We have science and love on our side and the porn industry has the money,” said Fradd.”

 

Fradd’s book is propelled by a desire to make society a better place, as he outlines all of the different ways that relationships ranging from marriages to friendships can be harmed by this form of sex addiction.  In comparison, By Man Shall His Blood Be Shed addresses the issue of capital punishment, and argues that it is a morally licit form of justice that is in accordance with Catholic teaching.  In recent years, there have been an increasing number of voices coming from the very top of the Church arguing that the death penalty is unacceptable morally, and Feser and Bessette make a point of addressing all of the arguments against capital punishment as they try to refute those perspectives.

 

They write:

 

“The restoration of what Aquinas calls “the equality of justice” by inflicting on the offender a harm proportionate to his offense is known as retribution, and it one of the three traditional purposes of punishment, the others being correction or rehabilitation of the offender and the deterrence of those tempted to commit the same crimes the offender has. Other purposes are incapacitation … and restitution.

 

Society will lose sight, first of the idea of proportionality, then of the idea of desert, and finally of the idea of punishment itself. And when the idea of punishment goes, the very idea of justice will go with it, replaced by a therapeutic or technocratic model that treats human beings as cases to be managed and socially engineered [rather] than as morally responsible persons. Nothing less is at stake in the death-penalty debate.”

 

While I am not sure that many people who are deeply convinced that the death penalty is a moral evil will be completely swayed by the arguments in this book, while reading this, I was reminded of my experiences in high school, when entire days were devoted to the exploration of studying perspectives on major issues like the death penalty.  We read a wide variety of opinions from all sorts of people on capital punishment, and a book like this would definitely find a place on a such a reading list, and any debate team would be advised to study a book like this, though there are many other arguments against capital punishment would be brought up in response.

 

The authors insist that:

[I]t is the irreformable teaching of the Church that capital punishment can in principle be legitimate, not merely to ensure the physical safety of others when an offender poses an immediate danger (a case where even John Paul II was willing to allow for the death penalty), but even for purposes such as securing retributive justice and deterring serious crime.

Both of these books provide insight and complexity to major issues and debates shaping society, and it would be interesting to learn just how many opinions and hearts are changed or reinforced by these works.

 

–Chris Chan

 

 

Slaves in Paradise: A Priest Stands Up for Exploited Sugarcane Workers

Slaves in Paradise: A Priest Stands Up for Exploited Sugarcane Workers.  By Jesús García, Ignatius Press, 2017.

 

Slaves in Paradise is the story of a priest who was compelled to follow his calling to care for some of the poorest and most exploited people in the world.  This overview of the career and outreach of Father Christopher Hartley is at times a grueling read due to the often-heartbreaking subject matter, but it is always compelling and serves as a reminder of the need for preaching the Gospel all over the world, and for the need for justice to help people who are being exploited by powerful forces.  

 

In the Foreword to the English Edition, Seán Patrick Cardinal O’Malley writes:

 

“Father Christopher Hartley and I first met many years ago when he was working in New York City, and what impressed me most about him was his missionary zeal and his priestly spirit.  I was acquainted with a little bit of his history, namely his desire to be helpful to Mother Teresa in her ministry, his generosity in serving the Hispanic population of the United States, and his desire to become a missionary to those on the peripheries, those who are often forgotten and neglected.

 

This desire to become a missionary led him to accept the Lord’s invitation to bring God’s love and salvation to the Haitian and Dominican people in the Dominican Republic.  His experience in the Dominican Republic with the exploitation of Haitian workers hard a very profound effect on Father Hartley, and his witness to the world helped to raise consciousness about the suffering and the injustices they endured on the sugarcane plantations of San José de los Llanos.  Like so many migrants in this century, the Haitians who left their country in search of paradise were actually fleeing extreme poverty, and they found themselves living in a new land, in search of a better life, as cutters of sugarcane.  The pages that follow are a witness to Father Hartley’s experiences as a missionary working among these poorest of the poor.  

 

Unfortunately his prophetic voice did not elicit the supportive response that we would have hoped for within the Church in Santo Domingo, and so Father Hartley had to leave his beloved ministry there.  But following the gospel injunction, he shook the dust from his sandals and went to another mission to continue to announce the joy and the liberation of Christ.  He is now in a very remote part of Ethiopia, ministering to God’s people and witnessing to the presence of the gospel in a heavily Muslim population.”

 

This history of Father Hartley’s work in the Dominican Republic is a scathing exposé of the abuses of the sugarcane industry, an unnerving social portrait of a society that is wracked with poverty and abuse yet still hungers for spiritual nourishment.  Father Hartley’s missionary work led him to discover people who had been compelled to flee their native Haiti to the bordering Dominican Republic.  Across the border, they found racism, squalid conditions, and the continuing oppression of wealthy and influential forces against the people who struggled in the cane fields.

 

In the Foreword to the Spanish Edition, Antonio Cardinal Cañizares Llovera writes:

 

“Unquestionably, the principal figure in this story is not Father Christopher Hartley so much as it is God.  In effect, this account is akin to the Acts of the Apostles: the protagonist is God, who has vouchsafed for the benefit of all mankind his mercy, his immense love, and the grace he has poured out and spread all over the world through the apostles, which we see in what God has done through this priest, this missionary, in the sugarcane plantations of the Dominican Republic.

 

Anyone who reads this book will not find a superhero here in Christopher, my good and dear friend and brother.  He will find no more than a man of God– a faithful and reliable subject and servant of the Lord– who with deep sincerity seeks nothing more than to fulfill the Lord’s will: to affirm that the neediest of men, poor and suffering, share in his infinite loving-kindness, his eternal mercy, his extreme closeness, that they may share in his salvation, which is of the whole person and resides only in that union with the Lord.  Every page of this book attests to God’s love for and his salvation of the Dominicans and the Haitians in the bateyes [small villages populated by Haitian migrant laborers] of the sugarcane plantations of San José de los Llanos (Saint Joseph of the Plains).”

 

What separates Slaves in Paradise from other books that reveal horrific social injustices is its constant stress on the spiritual lives of its subjects.  Father Hartley is shocked by the paucity of venues for Catholics in some areas of the Dominican Republic.  Father Hartley found it necessary to build little chapels, and was amazed at the distances some people would travel in order to attend Mass.  The exuberance with which many people pursue their religious faith is inspiring, especially when compared with the fact that so many of these people have so little in the way of material possessions.  A secular book would have stressed that the sugarcane workers needed better pay and housing and care.  Father Hartley insists that all of those things are absolutely necessary and that the laborers deserve them, but also points out that Jesus provides an additional form of sustenance that cannot be replicated elsewhere. Father Hartley is disgusted by many people, including missionaries from other denominations that give out food only if the recipients attend their religious services.

 

Father Hartley was extremely outspoken in his attacks on the wealthy and powerful who profited from the horrific conditions in the sugarcane fields, and not surprisingly it earned him enemies.  After continued pressure and threats, Father Hartley was compelled to leave the Dominican Republic and attempt to save souls elsewhere in the world.

 

At the end of the book, Jesús García notes that despite Father Hartley’s efforts, very little has changed in the sugar industry. 

 

“I find it odd to think, as I am finishing the book, that there should be a tremendous uproar right now, in the U.S. State and Labor Departments, regarding some sugar plantations in the Dominican Republic.  It moves me deeply that thousands of men should have woken up with machete in hand this morning, and with nothing to wat, to cut tons of sugarcane for which they will receive just pennies while we in the West keep consuming that sugar, in practically every product we buy, unaware that in other parts of the world that sugar is bitter and red, not sweet and white.

 

It surprises me that somewhere in the Ethiopian desert, near the border with Somalia, a hurricane dressed as a missionary stays calm, having made peace with himself and with those who, at times, succeeded in upsetting him.  It is unmistakable proof that God calms everything, as he did the storm in the Gospel, and it is an echo of the gospel of Jesus Christ that this book aspires to be, in the people and circumstances that shape it.

 

To conclude, it is a blessing and a consolation to think that, all in all, those who have faith in God remain undisturbed in the face of the storm, firmly planted on the rock and looking to the future, having experienced so much, but as if nothing had happened.”

 

The conditions in the book are heartwrenching, and the fact that justice seems to be unobtainable is frustrating.  Not everybody is cut out for the kind of missionary work that Father Hartley has devoted his life to, but books like this inspire a need to do something to help the less fortunate around the world.  In the United States, it is disturbingly easy to overlook one’s blessings in a land of plenty, including the freedom of religion.  Chesterton once wrote of certain people who prefer that they milk “come from a nice clean shop and not from a dirty cow.”  After reading Slaves in Paradise, it will be impossible to forget that the sugar that comes in nice clean bags also comes from very dirty cane fields.

 

 

–Chris Chan

The Ball and the Cross & Freud’s Last Session

The Ball and the Cross.  By G.K. Chesterton, originally published in 1909.

 

Freud’s Last Session.  By Mark St. Germain, Dramatists Play Service, Inc., 2010.

 

“Debates” about the clash between religion and atheism are rarely developed well in literature and drama.  Such presentations tend to be ham-fisted and are often slanted one way or the other.  Either the character(s) representing religion are plaster saints or pious fools, and the debates over big issues are often shallow and devoid of nuance and deep understanding of important issues. 

 

Just because it’s difficult to handle such subject matter well, it doesn’t mean that it can’t be done in an interesting an entertaining manner.  This review will address two creative works that address the clash between religion and atheism with style, wit, and intelligence.  The first is a novel– G.K. Chesterton’s The Ball and the Cross, and Mark St. Germain’s play Freud’s Last Session.  

 

Chesterton’s The Ball and the Cross is the story of two men, McIan, a staunch Catholic, and Turnbull, a public atheist running a periodical promoting secularism.  Insulted by Turnbull’s treatment of the Virgin Mary, McIan challenges Turnbull to a duel.  The two of them attempt to fight on multiple occasions, but they are always interrupted by people with different opinions on life and the world.  The two men criss-cross the country, debating and arguing all the way, though never getting the chance to turn their swords against each other.  Eventually, the pair are compelled to join forces in order to defeat a threat that could destroy England.

 

In one passage, the two men reflect upon their complicated intellectual sparring and how their understanding of each other’s perspectives has developed in the light of listening to each other’s ideas:

 

“MacIan leant his white and rather weary face back upon the cushions in order to speak up through the open door.

 

“Mr. Turnbull,” he said, “I have nothing to add to what I have said before. It is strongly borne in upon me that you and I, the sole occupants of this runaway cab, are at this moment the two most important people in London, possibly in Europe. I have been looking at all the streets as we went past, I have been looking at all the shops as we went past, I have been looking at all the churches as we went past. At first, I felt a little dazed with the vastness of it all. I could not understand what it all meant. But now I know exactly what it all means. It means us. This whole civilization is only a dream. You and I are the realities.”

 

“Religious symbolism,” said Mr. Turnbull, through the trap, “does not, as you are probably aware, appeal ordinarily to thinkers of the school to which I belong. But in symbolism as you use it in this instance, I must, I think, concede a certain truth. We must fight this thing out somewhere; because, as you truly say, we have found each other’s reality. We must kill each other—or convert each other. I used to think all Christians were hypocrites, and I felt quite mildly towards them really. But I know you are sincere—and my soul is mad against you. In the same way you used, I suppose, to think that all atheists thought atheism would leave them free for immorality—and yet in your heart you tolerated them entirely. Now you know that I am an honest man, and you are mad against me, as I am against you. Yes, that’s it. You can’t be angry with bad men. But a good man in the wrong—why one thirsts for his blood. Yes, you open for me a vista of thought.”

 

The title The Ball and the Cross comes from the dome of St. Paul’s Cathedral, where a cross stands on top of a ball.  In the opening scenes, one character compares the ball to the world and the cross to religion, and states that the positions of the symbols ought to be reversed to illustrate the importance of secular concerns over supernatural ones.  His debating partner, a monk, points out that if the cross were below the ball, then the pair of stacked symbols would come tumbling down due to the imbalance.

 

As the two characters develop a grudging friendship, the two of them begin to gain a deeper understanding of their own beliefs, and gradually conclude that their own honest and passionate worldviews are more important than the wishy-washy beliefs of people who are too wrapped up with their worldly concerns to give the idea of God’s existence a thought.

 

“He [McIan] stopped again, and went on with the same air of travailing with the truth:

 

“When I saw that, I saw everything; I saw the Church and the world. The Church in its earthly action has really touched morbid things—tortures and bleeding visions and blasts of extermination. The Church has had her madnesses, and I am one of them. I am the massacre of St. Bartholomew. I am the Inquisition of Spain. I do not say that we have never gone mad, but I say that we are fit to act as keepers to our enemies. Massacre is wicked even with a provocation, as in the Bartholomew. But your modern Nietzsche will tell you that massacre would be glorious without a provocation. Torture should be violently stopped, though the Church is doing it. But your modern Tolstoy will tell you that it ought not to be violently stopped whoever is doing it. In the long run, which is most mad—the Church or the world? Which is madder, the Spanish priest who permitted tyranny, or the Prussian sophist who admired it? Which is madder, the Russian priest who discourages righteous rebellion, or the Russian novelist who forbids it? That is the final and blasting test. The world left to itself grows wilder than any creed. A few days ago you and I were the maddest people in England. Now, by God! I believe we are the sanest. That is the only real question—whether the Church is really madder than the world. Let the rationalists run their own race, and let us see where they end. If the world has some healthy balance other than God, let the world find it. Does the world find it? Cut the world loose,” he cried with a savage gesture. “Does the world stand on its own end? Does it stand, or does it stagger?”…

 

 “The world has gone mad,” said MacIan, “and it has gone mad about Us. The world takes the trouble to make a big mistake about every little mistake made by the Church. That is why they have turned ten counties to a madhouse; that is why crowds of kindly people are poured into this filthy melting-pot. Now is the judgement of this world. The Prince of this World is judged, and he is judged exactly because he is judging. There is at last one simple solution to the quarrel between the ball and the cross——”

 

Turnbull for the first time started.

 

“The ball and——” he repeated.

 

“What is the matter with you?” asked MacIan.

“I had a dream,” said Turnbull, thickly and obscurely, “in which I saw the cross struck crooked and the ball secure——”

 

“I had a dream,” said MacIan, “in which I saw the cross erect and the ball invisible. They were both dreams from hell. There must be some round earth to plant the cross upon. But here is the awful difference—that the round world will not consent even to continue round. The astronomers are always telling us that it is shaped like an orange, or like an egg, or like a German sausage. They beat the old world about like a bladder and thump it into a thousand shapeless shapes. Turnbull, we cannot trust the ball to be always a ball; we cannot trust reason to be reasonable. In the end the great terrestrial globe will go quite lop-sided, and only the cross will stand upright.”

 

In comparison, Freud’s Last Session is an imagined conversation between two real-life figures. While there is no proof that Sigmund Freud and C.S. Lewis ever met, there is a possibility that their paths might have crossed at some point after Freud fled for London in order to escape from the Nazis.  In this play, Freud’s atheistic worldview clashes with Lewis’s Christianity, and throughout their conversation, we learn about their lives and beliefs.

 

The play is set on September 3, 1939, in Freud’s study in London.  Freud is 83 and Lewis is 40.  Freud’s invitation to meet Lewis soon branches into a full-fledged, emotional debate, as both men’s biographical details blend with insight as to the nature of belief and reason, all set to the backdrop of the looming Second World War.

 

While Chesterton’s work clearly tips the scales towards religion at the end, Freud’s Last Session doesn’t take a side.  However, McIan, Turnbull, Freud, and Lewis are all portrayed as decent, intelligent, and honorable men.  Both sides of the debate are presented in fair, interesting, and intelligent manners, by exploring why people may believe or disbelieve, Chesterton and St. Germain create powerful and compelling works.

 

–Chris Chan