Crusading Spirit Research Articles

Editors’ Introduction

Editors’ Introduction

Prayers of the Faithful: The Shifting Spiritual Life of American Catholics (review)

Reviewed by: Prayers of the Faithful: The Shifting Spiritual Life of American Catholics Brother Jeffrey Gros FSC , Robert Emmett Curran, and Dennis M. Doyle James P. McCartin, Prayers of the Faithful: The Shifting Spiritual Life of American Catholics (Cambridge: Harvard University Press, 2010) Summary Review The venerable heritage of U.S. Catholic history has been enriched by approaches that feature great figures, institutions, movements, theology and ideas, and ethnic groups. Recent historiography has expanded to attend to the interiority, perspectives, and piety of the general membership of the community. This is an important development, giving us a window into the prayer life of Catholic Christians in the last century and a half since the nineteenth-century immigrations. This author documents the discontinuities and continuities that feed into a future “in a world where the life of prayer will be even more dramatically marked by informal, independent, lay-centered initiatives capable of feeding an enduring hunger for contact with God” (183). The chronology takes on the familiar periodization: 1) Immigrant emergence in the nineteenth century; 2) American century twentieth-century acculturation; 3) mid-century assertive crusading spirit; 4) second half century coming of age, secular and Vatican II response; and 5) end of the century pluralization, polarization, with its personal and political fragmentation. In all of this the author discerns a deepening spiritual appropriation of the faith in prayer by the lay faithful as a democratization process that, from centralized, authoritarian, post-Vatican I, immigrant devotional life; to the partisan pro-life, anti-clerical Voice of the Faithful, social activism, charismatic diversity of the twentieth century, which places the center of the Christian faith and prayer in Catholic’s relationship with God; whatever the accompanying devotional vehicle, ecclesiastical framework, or disposition of authority and ecclesial credibilities. In each era he selects various prayer themes for emphasis, which are more evocative and indicative, than scientific and descriptive of the whole community. For this reason, his book is as much an invitation to research, as it is a description of the resources available for understanding the five epochs he sketches so suggestively. [End Page 69] This approach to history; rooted in the French Annales school, and Latin American popular religion, “bottom up,” liberation hermeneutics; is an important contribution to the growing U.S. historiographical task of mining the presuppositions and content of popular piety for understanding what is going on in society and church, whatever the ecclesiastics, pundits or theologians may say. The first phase of this story outlines the contribution of the institutions and loyalty of the clergy to the peoples’ devotion, from whatever European tradition; and the pressures of an anti-Catholic ethos contributed to a prayerful, devotional solidarity that transcended old world diversities. However, this institutionally supported devotionalism, and its institutional loyalties instilled an internalization of Catholic piety that gave it an ironic independence of the institutionalized Catholic culture of the old world that enabled this emergence of lay Christian integrity. This form of piety would motivate an integration into, and transformation of American culture unimagined by those who nourished this prayerful independence and strength among lay American Catholics. The second step, in early twentieth-century Catholicism, accounts how the increase in status and integration into the culture is accompanied by devotions that encouraged solitude and personal encounter with God and therefore a personalized lay piety. Devotions to the Little Flower and the Sacred Heart of Jesus also deepened a sense of family oriented and active, missionary engagement that empowered a generation of lay Catholic faithful as they struggled, through their unions and urban parishes. This community became an established part of the American landscape, and an irreversible American phenomenon that had its own influence on global Catholicism and its affirmation of the values of pluralism, religious freedom, and lay spirituality. The mid-century assimilation, and assertive spirituality, typified here by Father Patrick Peyton’s Rosary Crusades, so adapted to contemporary media utilization and film celebrity; demonstrated a communal piety, ecumenical openness and cultural adaptation. This Crusade was as sophisticated as any of the media evangelists of the emerging Billy Graham generation or beyond. The author uses Dorothy Day’s Catholic Worker piety as a counterpoint and compliment. A rich...

Chanson de geste et réécritures by Bernard Guidot

that the many varied theoretical perspectives on utopia are balanced with reflections by a number of twentieth-century and contemporary French poets such as Guillevic, Christian Prigent, Denis Roche, Bernard Noël, and Jacques Roubaud. Though these poets are not subject to further analysis, it is clear that their writings can just as well inform or offer new strands for the model developed in Strands of Utopia. In his introduction, Kelly also convincingly develops the threepart structure that guides the book as a whole: 1) the social space of communication ; 2) referential space; 3) textual space. Part 1 of Strands of Utopia, titled “Lieu Commun: Poetic Foundation and the Limit of Community,” is subdivided into five chapters that shift from “the question of the poetic as that of the possibility and limits of a common object” (33) and shared space, to an analysis of the work of Segalen, Daumal and Bonnefoy within which each author expresses, in his own way, the question of poetry as more a process, a pragmatics, or a “construction around or in respect of” (36) the potential impossibility of a common space for “the accession of a subject to speech” (68). Part 2, titled “Haut Lieu: (Dis)Placing the Scene of the Poetic Experience,” situates the poetic on the second axis of the “utopian dynamic” (110): the question of the referential space or scene of (poetic) experience and the potential for poetry to initiate new sites or “geographies [. . .] from which a poetic speech can be imagined as having yet to report” (112), an image that is rendered more pithily as the potential for poetry to conflate the static “lieu” with a dynamic “voie” (126–27). Similarly, in the case of Kelly’s reading of Bonnefoy, the poetic is said to present “the ongoing work of the utopian dynamic [. . .] rather than a writing of utopia achieved” (161). Part 3, titled “Non Lieu: Formative and Transformational Attributes of Poetic Textuality,” traces the third axis of the utopian dynamic: textual space, where the text is producer of its own space at odds yet bound to pre-existing referentiality—thus a form of non-space or non lieu. Kelly argues this non lieu is also the space in which the “utopian dynamic operates” (185) again to give new form or enchantment to the subject’s accession to speech and to human experience in an ever more disenchanted world. As the title of Kelly’s book indicates well, Strands of Utopia is not meant to dwell on any one writer, reading or ideology, but to present the varying strands of the utopian dynamic at work in a great many writers. As such, Strands of Utopia is an important resource that should open up new means of addressing the ever-changing “‘idea’ of poetry.” Wellesley College (MA) James Petterson GUIDOT, BERNARD. Chanson de geste et réécritures. Medievalia 68. Orléans: Paradigme, 2008. ISBN 978-2-86878-275-5. Pp. 438. 45 a. Bernard Guidot is one of the most prolific and renowned scholars of the chanson de geste working today. In this volume, he has gathered twenty-five essays on the Old French epic and its transformations through the ages. Although all of the articles were published previously (in journals, the proceedings of international congresses and specialized colloquia, and Mélanges), this collection is a remarkably coherent work that traces the author’s principal avenues of research between 1984 and 2001. Recurring themes include the crusading spirit that permeates medieval epic production, the relationship between the chansons de geste Reviews 157 and history, the elaboration of cycles, and processes of adaptation and renewal (Avant-propos 1). The book is divided into six complementary sections: “Monde chrétien et monde sarrasin,” “Familles et Cycles,” “Regard et points de vue,” “Imaginaire et illusion,” “Fantaisie et humour,” and “Réécritures.” Two-thirds of the articles are devoted to the Guillaume and Lorraine cycles, with particular attention to Aliscans, the Siège de Barbastre, Garin le Lorrain, and Gerbert de Metz. Also prominent is the song of Renaut de Montauban (or the Quatre Fils Aymon) in its medieval and modern versions. One of Guidot’s major contributions to the study of Old French epic is...

Jews and Other Europeans, Old and New

In the late nineteenth century the great European project of nation-building was set in motion. It was meant to end in a Europe of unified nation-states, each with its own language, history, traditions and a people undivided in its loyalty. The local or 'merely ethnic' communities would be effaced, subsumed into the homogeneous nation. Assimilation was the means whereby outsiders would become insiders, strangers would become citizens. The Second World War, and the Holocaust, brought this project to its tragic and murderous end, laying bare the contradiction at its heart. Outsiders could not be assimilated since their loyalty was, by definition, always voluntary and therefore always seen as untrustworthy. As the historical epitome of the European outsider, Jews accordingly remained suspect despite all their ingenious efforts to assimilate. They experienced first-hand the ambivalence of the assimilatory drive, which was, from their point of view, to become like everyone else, and, from their hosts' point of view, to deepen belonging by emphasizing difference. Nowhere were the challenges and miseries of this process more pronounced than in the demographically complex nations of East-Central Europe, with its seemingly bottomless reservoir of unassimilated Ostjuden. With the disappearance of Eastern European Jewry, the drama of Jewish assimilation with its extraordinary explosion of creativity came to an end. In post-war Europe Jewish assimilation has, with the demise of the crusading spirit of nationalism, dissolved into a mundane and generalized show of conformity that runs alongside postmodernity's emphasis on a seemingly infinite variety of privatized identities and choices. The sting has been taken out of Jewish assimilation, not because it was achieved, but because the life-and-death pressures to homogenize are no longer there.

The Roman Catholic Church: An Illustrated History (review)

Reviewed by: The Roman Catholic Church: An Illustrated History John Vidmar, O. P. The Roman Catholic Church: An Illustrated History. By Edward Norman. (Berkeley: University of California Press. 2007. Pp. 192. $29.95. ISBN 978-0520-25251-6.) This has all of the appearances of a coffee-table book, on the order of Eamon Duffy's Saints and Sinners: it is oversized, is called "an Illustrated History," has lots of images, and features a beautiful cover. But it is not a coffee-table book at all. The text is something quite different—complicated, written in a difficult English full of semicolons and parenthetical phrases, unconventional, and very interesting. I began by disliking this book and finished it thinking it was brilliant—perhaps not accessible to the average reader, but certainly a statement about the Catholic Church's history that needs to be heard. The illustrations are well chosen and support the text, and often add interesting notes not found in the text, but they are not the main show. The text is what this book is all about, and that is why it is so conflicted. A picture book should be about the pictures, and this book is far more interesting for its text. Edward Norman, the author, was Margaret Thatcher's unofficial "historian," now an emeritus professor at Peterhouse College in Cambridge, and a long-time Anglican long interested in the Roman Catholic Church. He has written several books on the Roman Church in Ireland and in England, and it is no surprise that he has recently converted to the Roman Catholic Church. His text belies his devotion to the authority of the papacy and its inherent continuity and integrity. The book attempts to show the tension between the secular authority and religious authority, as exhibited through the societies of the various ages of the Church. Norman follows an intelligent division of the Church's history, based on the six ages first proposed by Christopher Dawson. The Church always comes across better than modern secular historians would like, and Norman is quick to point out the differences. In fact, this is what his book is best at doing: highlighting the past as opposed to the present. In mentioning the Crusades and the Knights Hospitallers, Norman notices that Hospitallers "employed nursing sisters in their enormous Jerusalem hospital a thousand years before Florence Nightingale" (p. 62). In describing Moorish Spain, Norman observes, "All those placid courtyards and sparkling fountains, that poetry and art, rested upon the existence of one of the largest slave populations the world has ever seen" (p. 67). We tend to dote on the beauty and regret its passing in Muslim Spain, but conveniently forget how it got there. Norman also draws provocative [End Page 740] connections between eras, claiming that the Spanish Inquisition was "a Moorish legacy"(p. 68), and that the crusading spirit ran to the conquest of the Americas. Ponce de León, after all,was a commander at the Fall of Grenada. Unlike many commentators on the history of the Church,Norman gives the French Revolution and its aftermath a lot of attention. (Roland Bainton, in his two-volume history of the Church, did not even mention the French Revolution.) But Norman recognizes it, and its ideological roots in the Enlightenment, as key to the next two hundred years. He is not so concerned with details—he does not spend much time on the details of the interaction between Nazi Germany and the Vatican—but he delves into the ideological issues at length. He is insistent that there is an admirable theological consistency running from popes Pius IX to Benedict XVI—namely, a defense of universal truth in the face of relativism or the tyranny of reason—and sees that new crises are nothing more than old crises revisited under different rubrics. Norman seems glad that there is a Church out there, with a long history of fighting those battles. There are a few blips. Norman says that American Catholics did not really participate in the American Revolution. Besides the diplomatic work (and courage) of Charles Carroll, who defied the governor of Maryland and was the only Catholic signer of the Declaration of Independence...

The Crusade for Freedom: A Just War Critique of the Bush Doctrine

This paper critically examines the Bush Doctrine in American foreign policy. It describes the crusading spirit of the Bush Doctrine and its connection with American Exceptionalism, with a special focus on the Bush administration's policy statements. It then uses the theoretical framework of the just war tradition to argue against this new sort of crusading idealism and its eschatological aim of transforming the world through military force. The paper argues that the just war tradition is grounded in theological and anthropological assumptions that give us reason to reject all crusading idealisms, even the idealism of American exceptionalism.

Dean Farrar’s “Divine Crusade” and Victoria’s “Little Wars”

Frederick William Farrar, better known as Dean Farrar (1831–1903), appears as a fascinating character, when considering his career: he almost occupied every single imaginable ecclesiastical top position, that of archbishop excluded. Noticeably, he was head master of Marlborough College (1871–76), honorary chaplain to the Queen (1869–1873), even gaining access to the rank of chaplain to the House of Commons in 1890 and eventually to that of dean of Canterbury in 1895. So doing, he became closely connected to the metropolitan political decision-making centre, London, and to the breeding ground for the future members of Church of England clergy. As a consequence, these numerous experiences, both as a churchman deeply involved in public relations and a pedagogue, naturally fuelled his beliefs. Dean Farrar published widely, sermons but also countless philological works and even a few stories of English school-life, amongst which Eric (1858). Despite his extremely varied publications, Dean Farrar seems to remain faithful to the crusading spirit throughout his active life. Although the idea of the Crusades was given new prominence in the mid-nineteenth century through a dynamic historiography, it was far from being consensual. The object of this paper is therefore to see in what context Farrar’s call for a crusading spirit developed, how it could clash with or fit in the “Victorian frame of mind” and lastly, to ascertain the impact Dean Farrar’s claim for muscular, armed righteousness had in the late Victorian era.

Demographers’ Involvement in Twentieth-Century Population Policy: Continuity or Discontinuity?

The second half of the twentieth century witnessed the development of a crusading spirit and massive technical aid aimed at reducing fertility levels and rates of population growth in developing countries, and also the involvement of demographers in these events. The demographers at Princeton University’s Office of Population Research, Frank Notestein and his colleagues, have been singled out by recent authors as playing a unique role in bringing about these changes, and they have been criticized for encouraging demographers to become involved, so eroding their scientific objectivity. This paper examines the development of relevant population thought and theory in the English-language literature over the first half of the twentieth century. It concludes that in the circumstances of the second half of the twentieth century, it was inevitable that developed countries and their demographers would become involved in controlling fertility levels in developing countries. The OPR story should be seen largely in terms of how the world’s leading demographic center and its demographic transition theory were swept along by global changes. As those developments started, attitudes to population change in densely settled Asia became Malthusian, even as population growth accompanied by mortality decline in Asia demonstrated that, at least in the short term, the positive checks were disappearing.

Los novicios de la compañía de Jesús: La disyuntiva ante el autoexilio y su estancia en Italia

When, in April of 1767, the expulsion of the Jesuits from Spain is ordered, the group of novices who was studying in the recognized Colleges of the Society is tom between following the priests into exile or forgetting their projects and staying in Spanish territory. This work concentrates on the one hand, the reactions of these youths, tempted the representatives of the administration and of the Spanish clergy, which used all the means at their disposal of convincing them for being in Spain and, on the other, the crusading spirit surrounding the decision to defend their vocation and going into voluntary exile into the States of the Pope.

ΟΙ ΛΙΤΑΝΕΙΕΣ ΩΣ ΤΕΛΕΤΟΥΡΓΙΚΑ ΔΡΑΜΑΤΑ ΣΤΟ ΠΑΡΙΣΙ ΤΗΣ ΛΙΓΚΑΣ ΤΩΝ ΚΑΘΟΛΙΚΩΝ ΖΗΛΩΤΩΝ, 1583-1594

<p>Costas Gaganakis, Processions as liturgical dramas in Paris under theCatholic League, 1585-1594</p><p>In his seminal work Les Guerriers de Dieu, Denis Crouzei has questionnedthe socio-political approach to the Catholic League, proposed by otherhistorians of the French Wars of Religion, by ascribing the emergenceof the «Holy Union of Catholics» to a mental climate of acute eschatologicalagony. His own approach, presented as an «archaeology ofsoteriological adoration», focussed on the mental substratum of theLeague, by linking it directly to the climax of popular religious sentimentand eschatological panic that characterized France in the 1560s andespecially the 1570s. In Crouzet's interpretation, the League appears asthe carrier of the «crusading spirit» that had always ignited the Catholiccrowds against the spread of heresy.This article follows the spread of Catholic processions in the 1580s.These emerged as the most powerful weapon of the League, besides theprinting press, in its propaganda war against heresy and eventuallyagainst the French crown. In view of the fervent popular religiosity ofthe era, and in the light of recent works by Barbara Diefendorf andEdward Muir, among others, the author seeks to explore the variousattempts of symbolic appropriation of religious processions by the crownin the 1570s and early 1580s and by the League in the late 1580s. Catholicprocessions were ritual instances of a «presentation of the self»of ecclesiastical and lay elites aiming to impress and instruct the crowd.They also were representations of social cohesion and religious conformity,as well as a vital «defense mechanism» against Protestant iconoclasm.What equally matters is popular reaction to their orchestrationfrom above, the possibility of autonomous popular action in the contextof a profoundly religious atmosphere, as suggested by Crouzet. Thequestion of symbolic appropriation leads to the examination of the attemptedpolitical manipulation of the processions under particularlydramatic circumstances —such as the siege of Paris— whose overwhelming weight on the daily life of Parisians ultimately determined thesuccess or failure of such attempts.</p>

The Bernardine Reform and the Crusading Spirit

On Christmas eve of the year 1144, the citizens of the several crusading states clustered on the shore of the eastern Mediterranean received a telling set-back to their self-confidence. county of Edessa had fallen to the forces of `Imad-al-Din Zengi, the ruler of Mosul and Aleppo.1 response to Edessa's fall . .caused a considerable stir in the West. . . ,2 but a retaliatory expedition was to wait for the response to a crusading bull from the newly-elected pope, Eugenius III (11451153), a bull issued on December 1, 1145.(3) This Cistercian pope then entrusted his former abbot, Bernard of Clairvaux, with the task of preaching a crusade to rescue the Holy Land from the dangers threatening it. Bernard's role in preaching the Second Crusade was critical to the launching of that expedition. His influence aroused the European conscience to the point that he could write Pope Eugenius: You have commanded, and have obeyed. And the authority of your command has made my obedience fruitful. Since I have announced and have spoken, [the soldiers of the cross] have increased beyond number [Psalm 39:61. Cities and castles are emptied, and now seven women can hardly find one man to hold [see Isaiah 4:11]-so much so that everywhere there are widows whose husbands are still alive.4 In the course of launching the crusade, Bernard enrolled, at Vezelay in March, 1146, the hosts of a willing-indeed, eager-King Louis VII of France (1137-1180).5 At Speyer in December of 1146, Bernard enlisted the army of the hesitant emperor-elect, Conrad III (110 137-1152).6 Conrad was understandably reluctant since tensions between his family, the Hohenstaufen, and the supporters of Conrad's old enemy, Duke Welf VI, had approached a state of civil war. Bernard's influence, apparently aided by that of his Cistercian confrere, Adam of Ebrach, won Welf to the same cause as his ruler and thus enabled both sides to join in the crusading pilgrimage.7 Due in large part to Bernard's efforts, a vast army of men took the cross and set out for the East.8 Bernard's role in the calling of the crusade is clear, but his motivation in preaching what we call the Second Crusade has been less studied.9 An oblique reference to Bernard's motives in serving as a catalyst to the crusade has, however, been made by Yael Katzir in her article The Second Crusade and the Redefinition of Ecclesia, Christianitas and Papal Coercive Power.10 There she writes: It is possible that Bernard himself viewed the Second Crusade as a new reform movement.11 With this article should like to alter Katzir's statement in one fundamental way: by changing the mood from subjunctive to indicative. As see it, Bernard's role in the crusading movement can only be understood in the context of his attempts to reform the Church and society of the twelfth century-in no small part by reforming the lives and attitudes of those lay folk charged with the governance of that society. For Bernard, the fundamental task of lay rulers is to provide justice, the right ordering of society which will provide their people a proper environment in which to pursue happiness. Those charged with the governance of the state must have as their chief goal the salvation of those who inhabit the land they rule. Thus Bernard writes to Emperor Lothar: Blessed be God, who chose you and has raised you up to be a horn of salvation for us [see Luke 1:691, for the praise and glory of his name and for the restoration of the glory of the Empire, for the support of the Church in an evil hour [see 2 Maccabees 1:51, and, finally, for the work of salvation in the midst of the earth [see Psalm 73:12].12 Thus Lothar and his fellow rulers must exercise their function as vassals of the Lord by serving their people as . . the faithful minister[s] of God.13 justice of each realm must be defended by its ruler-by force if necessary right ordering of the state is impossible unless rulers protect their lands from hostile invasion. …

Jacques Copeau: biography of a theater

The French writer, editor, and drama critic Jacques Copeau (1879-1949) opened his Theatre du Vieux-Columbier in Paris in 1913. Copeau was well on his way to exerting a major influence in the theatre in the year that saw the end of Andre Antoine's career, the dominant innovator of the previous generation, whose Theatre Libre (Free Stage) had featured uncompromising realism. In marked contrast to Antoine, Copeau aimed to return the poetry and freshenss to Shakespeare and Moliere. Yet like Antoine, Copeau wanted to sweep staginess from the theatre, to banish overacting, overdressing, and flashy house trappings. To cleanse the stage of its artificiality he created a fixed, architectural acting space, where dramatic literature and theatre technique could live in harmony, and thrive in freedom of thought and movement. A major part of his programme was was teaching actors and actresses their craft. The author points out that the Theatre du Vieux-Columbier incarnates the ideal of Copeau's struggle to remain strong in the face of indifference, independent in the face of success, proud in the face of defeat. It is the story of group spirit in its purest, most eloquent form, the spirit of personal sacrifice of all for the dignity of their art. Here Kurtz re-creates the the vitality that Copeau imbued in theatre artists throughout the world. He conveys Copeau's enthusiasm, the crusading spirit that enabled Copeau and his theatre to help bring experimentation to the forefront of modern theatre. He has written a biography of a thetre that was tremendously influential in Europe and America.

The Role of Sexual Repression in Anthony Comstock's Campaign to Censor Children's Dime Novels

Censors tend to use political or religious arguments to justify their positions, but beneath the surface of their arguments often runs an unstated and personal subtext. Some censors play out their internal psychological conflicts on a very public stage. These censors attempt to renounce their repressed impulses and desires through censorship campaigns. An example of such a censor is Anthony Comstock. Recognized as the most famous censor in America during the second half of the nineteenth century, Comstock led a national crusade against vice. An examination of his personal life suggests that his censorship activities stemmed from the repugnance that he felt toward his own sexual impulses. This internal conflict not only led him to campaign against pornography, but it also entered into his efforts to ban other forms of popular culture that he found repugnant, such as children's dime novels. Comstock's crusading spirit surfaced well before he began his campaign against dime novels. During his teenage years in New Canaan, Connecticut, he developed a preoccupation with religion. Having regularly attended the community's congregational church throughout his childhood, he was very familiar with the Bible, and he tended to view it as a factual and incontrovertible document. Biblical teachings about sin were of particular interest to Comstock. He often worried about his own sinful inclinations, and he was not entirely certain his sins would be forgiven. These concerns led him to take an aggressive approach to resisting sin. For example, not long after he allowed himself to be talked into drinking a friend's homemade wine, he broke into the local saloon-keeper's storeroom and spilled all of the kegs of liquor on the floor. Before leaving he wrote a note to the saloon-keeper in which he told the man that unless the saloon was closed the building would be destroyed. In 1863, at the age of nineteen, Comstock enlisted in the Union army, where he continued his battle against drinking. Shocked that whiskey was included among the rations for each soldier, Comstock attempted to convince his companions not to drink it. After this approach failed, he regularly accepted his share of whiskey and then poured it on the ground in front of the other soldiers. Drinking, however, was not the only sin that concerned Comstock during the war years. Lust, masturbation, and the reading of pornography also worried the young soldier. In the diary that he kept during this period he often confessed to a nameless sin, which, in the opinion of his biographers, was probably masturbation (Broun and Leech 56; Andrist 6). The following entries were typical: Again tempted and found wanting. Sin, sin. Oh how much peace and happiness is sacrificed on thy altar. Seemed as though Devil had full sway over me today, went right into temptation, and then, Oh such love, Jesus snatched it away out of my reach. How good is he, how sinful am I. I am the chief of sinners, but I should be so miserable and wretched, were it not that God is merciful and may I be forgiven. Glory be to God in the highest. Oh I deplore my sinful weak nature so much. If I could but live without sin, I should be the happiest soul living: But Sin, that foe that is ever lurking, stealing happiness from me. What a day will it be when that roaring Lion shall be bound and his wanderings cease, then will we have rest, the glorious rest from sin. 0 hasten ever welcome day, dawn on our souls. This morning were severely tempted by Satan and after some time in my own weakness I failed. (Broun and Leech 55-56) Comstock was mustered out of the army in 1865, and a few years later he moved to New York City, where he found a job in a dry goods store. During this period he continued his obsession with pornography and other manifestations of sexuality which he considered to be sinful. A number of his acquaintances, he discovered, read erotic literature, and he concluded that this reading material was having a demoralizing effect upon them. …

Trends in the Higher Civil Services of Anglo‐American Systems

The managerial reforms that have been implemented in the public sectors of many countries over the past decade are part of an international trend (Aucoin 1990, 134). Managerial reform in public administration can be seen as a Zeitgeist, a pervasive idea whose time has come. As Caiden (1988, 354) points out, effective administrative reform can be sustained only by a “crusading spirit” or the burning flame of idealism, and such a flame has blazed up in the past ten years. History may well show that the managerial reforms of the late 20th century had as dramatic an impact on public administration as the merit reforms of the late 19th century.These managerial reforms have invariably involved an emphasis on giving the public better value for money, and have usually included the introduction of efficiency measures and corporate planning techniques, the improvement of financial management procedures, the assessment of performance in terms of results against goals, the adoption of private sector human resource management practices, and the use of management information systems and other management tools. The implementation of such managerial reforms has typically been heralded by the establishment of a unified elite group of senior executives in the higher civil service. This paper reviews the recent trends in the higher civil services of America, Canada, Britain and Australia, and considers how they exemplify the managerial approach to administrative reform.1

The Maryland Plan: The Rest of the Story

Since 1976 the Maryland Plan, a statewide initiative sponsored jointly by the University of Maryland and the Maryland Mental Hygiene Administration, has recruited more than 200 university-trained psychiatrists into Maryland's state hospitals and community mental health centers. Although the plan's goals and strategies have been well publicized, no comparable joint state-university recruitment program has been launched outside of Maryland. The authors describe the conditions in Maryland that made successful collaboration possible, including a large and stable university residency program, attractive incentives available for the university from the state, a favorable economic climate, a crusading spirit, and psychiatric authority in the central office of the mental hygiene administration.

Ottoman Response to the Discovery of America and the New Route to India

The Portuguese and the Spanish carried over the medieval crusading spirit of the Reconquista in their discoveries of the new route to India and the New World respectively. The Portuguese aimed at taking Mecca with the hope of exchanging it for Jerusalem. They also established links with the king of Ethiopia, identifying him as the Prester John. And finally they tightened the economic stranglehold of the Mamluk empire. The response to this initiative came, however, from the Ottoman State, which first incorporated the Mamluk territories in the Middle East within its empire, then challenged the Portuguese in the Indian Ocean and the Spanish in the Mediterranean. The Ottomans, at the peak of their power in the sixteenth century, possessed the required naval strength and the types of ships needed for journeys of exploration. Having prepared the map of the New World, based on a map of Columbus, with America clearly marked as their administrative province, Vilayet Antilia, they were set to pursue their enemies across the Atlantic. The Sa'dian regime of Morocco, however, prevented their access to the Atlantic. Revolts on the European, Persian, and South Arabian fronts of the empire further weakened the Ottomans. Since in the age of the East India companies the crusading motivation of the Spanish and the Portuguese had been much diluted, the counter-crusading desire of the Ottomans also no longer needed to extend itself to encompass America.

L’esprit de croisade hier et aujourd’hui dans la presse américaine

This essay uses as a starting point Henry F. May's watershed theory of American history in The End of American Innocence and tries to provide new insights by pointing out the permanence of a crusading spirit in the American press. The major psychological components of this crusading spirit are successively examined in XlXth century reformism, muckraking and contemporary « investigative reporting ». Although each of these major waves of crusading have brought into play specific journalistic strategies, they only point to minor changes in what appears to be a basic American approach to civics.

Reconquest, Djihad, Diaspora: Three Visions of Spain At the Discovery of America

Thus Spain has two frontiers: one bordering on the region of the Infidels, the other with the Ocean.Ibn Hauqal, Kitab Surat al-Ard (t. l, p. 108)A crusading spirit colors the vision that most European historians, especially the Spanish, have of the Iberian peninsula's past. The classical conception of the Reconquest of the territory invaded by the Moors and redeemed for Christianity at the end of a secular war (in which the legendary figure of El Cid and Ferdinand the Catholic found glory) has been greatly qualified without ever having been abandoned entirely. Leaving aside the modern controversies, we shall try to throw some light upon the origins of the ideology of the “Reconquest”; for it is just that: an ideology whose aim was to justify a certain political action. We can better understand its meaning if we compare it to the two other ideologies then competing for the Iberian peninsula, the Islamic holy war (djihad), and the Judaic eschatological hope linked to the diaspora of the Sephardim.

Paris Theologians on War and Peace, 1521–1529

The period from 1521 to 1529 marks the transition from the suppression of the personal Protestantism of Luther to the emergence of political Protestantism as a force to be reckoned with. Unavoidably, perhaps, this transition brought with it a change in the general attitude toward war and peace, indeed, in the self-understanding of Europe. The medieval model of a Christendom united under the cross and the papacy, ideally at peace within and at war only with the infidel, was becoming obsolete. Having entered upon its period of dominance with the simultaneous proclamation of the Peace of God and the First Crusade by Pope Urban II in 1095, it may be said to expire with the Peace of Cambrai of 1529. The modern model, of a community of independent states whose autonomy is grounded in natural law and whose bond of union is vaguely cultural rather than specifically religious, is already reflected in Luther's 1529 treatise, On War Against the Turk? The short-range effect of the transformation of 1521/29 was the desacralization of the Turkish war and the redirection of the crusading spirit against the Protestants. The long-range effect would seem to have been the rise of modern Europe—out of the throes of the Wars of Religion—as a system of more or less secular and national states.

Apocalyptic Conversion: The Joachite Alternative to the Crusades

Then to the font the Paynim folk they drive.Should Carlon's orders by any be defiedThe Man is hanged or slain or burned with fire,An hundred thousand or more are thus baptizedAnd christened. …’With these succinct lines, the Chanson de Roland conveys the aggressive intolerance which characterized the crusading spirit. From the apostolic period, Christianity had usually been propagated by missionaries who tried to persuade the pagan people to accept the faith voluntarily.