March 16

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1185

Death of the Leper King

After the success of the First Crusade, the invading western knights set up four feudal states along the eastern coast of the Mediterranean. The largest, and most dominant of these, was the Kingdom of Jerusalem which ruled over a mixed population of Muslims, Jews, and Orthodox, Catholic and Armenian Christians. The politics of this state were turbulent, as the kingship was only partly hereditary, with a strong elective element. The High Court, composed of the great nobles, played a role in choosing the kings and limiting their power.

In 1174 Baldwin IV (1161-85) became king, but his rule was always overshadowed by the fact that he had contracted leprosy. In the medieval illustration above the boy is seen (on the left)  not showing any pain in his arms as he plays with his friends and being diagnosed (on the right) by his tutor. Despite his illness he was able to lead his crusader armies into battle and once defeated the fabled Saladin at the Battle of Montgisard. Though he had no sensation in his right arm, he was able to wield a sword with his left hand.

It was clear that Baldwin would not live long or produce male heirs, so the kingdom looked to his sister Sibylla to succeed him. Baldwin unwisely chose Guy de Lusignan, a charming but weak-willed adventurer, to be her husband. When Guy proved unreliable, Baldwin chose his nephew, a 5-year-old child, to be the next king and to co-rule with him as Baldwin V. By this time Baldwin was blind and unable to walk. He died in 1185 but his nephew only survived him by a year. When Baldwin V died Guy and Sibylla took the throne, a disaster which ended with the fall of Jerusalem to Saladin in 1187.

The cinematic atrocity, Kingdom of Heaven, which purports to cover many of these events, is utterly not to be trusted and should be cast into the outer darkness where there is wailing and gnashing of teeth.

March 15

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St Zachary’s Day

St Zachary (679-752) was elected pope in 741 and immediately became involved in a political dispute that had long-lasting consequences in medieval church-state relations.

In the mid-8th century the situation of the papacy was perilous. Italy had been almost entirely overrun by the barbarian Lombards and the power of the Eastern Roman Empire to protect its territory in the peninsula was waning. Moreover, the papacy was at odds with the Emperor over the newly-adopted policy of iconoclasm, the pope taking the position that the Byzantine government had no right to interfere in church matters.

Fortunately Zachary proved to be an able diplomat with the ability to charm the Lombard ruling class. Not only did the pope persuade the Lombards to halt their proposed invasion but he also convinced them to return territory they had already conquered. When the Lombards seemed ready to invade the Byzantine holdings around Ravenna, it was again Zachary who saved the day.

By this time it was clear to all that the arm of the eastern empire was no longer strong enough to protect Italy from barbarian incursions and a new protector had to be found. Zachary had always interested himself in the affairs of the most powerful force in the West, the Frankish kingdom. He had encouraged St Boniface’s attempts to reform the lax and corrupt Frankish church and to extend Christianity to the pagan tribes in the German lands.

In 751 he received a letter from Frankish nobles inquiring whether the title of king belonged to the one who had exercised the power or the one with the royal lineage. This was a way of asking whether the Mayor of the Palace, Pepin the Short, who was the de facto ruler, could depose the last of the useless Merovingian dynasty, Childeric III. Zachary, who saw the Franks as the future defenders of the papacy, gave the go-ahead to the coup by replying that the one with the real power should also wear the crown. Childeric was shorn of his long hair, symbol of his kingship, and placed in a monastery. Pepin was crowned king and founded the Carolingian dynasty whose greatest ruler was Pepin’s son, Charlemagne.

In sanctioning this deposition, the papacy signalled a turning away from the Byzantine throne and a turn to the west and the Franks. This move would be given symbolic force on Christmas Day 800, when the pope crowned Charlemagne as Emperor. Pepin had unwittingly given the papacy a chance to claim that political legitimacy originated with the popes, that they could make, or unmake, kings and emperors. This is an idea that caused centuries of turmoil in Europe but which also helped firm up the notion of a church-state separation which was indispensable to the development of political theory in western Christendom. Those seeking to understand the reasons why political life developed differently in the West than in Orthodox lands or in Islam should start with Pope Zachary.

March 14

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1937

Mitt brennender Sorge

It is with deep anxiety and growing surprise that We have long been following the painful trials of the Church and the increasing vexations which afflict those who have remained loyal in heart and action in the midst of a people that once received from St. Boniface the bright message and the Gospel of Christ and God’s Kingdom.

In 1933, after years of debate between the German Catholic Church and state, the Vatican and the new Nazi government signed a pact, or Reichskonkordat. In return for withdrawing support from German Catholic political parties or interfering in politics, the Catholic Church was guaranteed rights for their members. Many of the Germany clergy felt there was little sense in trusting Hitler but that this was the best deal they could hope for in the new political reality. One cardinal said, “With the concordat we are hanged, without the concordat we are hanged, drawn and quartered.”

The Nazis ignored the pact when it suited them and soon began eroding Catholic religious institutions, especially regarding the education of children and the existence of lay organizations. In 1937 Pope Pius XI issued a papal letter of protest called “Mitt brennender Sorge” (“With burning anxiety”), written, not in the customary Latin, but in German, meant to be delivered in all Catholic churches in the country. It claimed that the state had violated the terms of the concordat and was leading the people astray. The letter set the issue in stark terms and drew clear conclusions about the evil of Nazi religious ideology:

Take care, Venerable Brethren, that above all, faith in God, the first and irreplaceable foundation of all religion, be preserved in Germany pure and unstained. The believer in God is not he who utters the name in his speech, but he for whom this sacred word stands for a true and worthy concept of the Divinity. Whoever identifies, by pantheistic confusion, God and the universe, by either lowering God to the dimensions of the world, or raising the world to the dimensions of God, is not a believer in God. Whoever follows that so-called pre-Christian Germanic conception of substituting a dark and impersonal destiny for the personal God, denies thereby the Wisdom and Providence of God who “Reacheth from end to end mightily, and ordereth all things sweetly” (Wisdom viii. 1). Neither is he a believer in God.

 Whoever exalts race, or the people, or the State, or a particular form of State, or the depositories of power, or any other fundamental value of the human community – however necessary and honorable be their function in worldly things – whoever raises these notions above their standard value and divinizes them to an idolatrous level, distorts and perverts an order of the world planned and created by God; he is far from the true faith in God and from the concept of life which that faith upholds.

In the next year Pius XI spoke out more clearly on the German treatment of Jews in response to the attacks of Kristallnacht:

 No, no, I say to you it is impossible for a Christian to take part in anti-Semitism. It is inadmissible. Through Christ and in Christ we are the spiritual progeny of Abraham. Spiritually, we are all Semites.

The full text of the English translation is here http://w2.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_14031937_mit-brennender-sorge.html

March 13

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565

Death of Belisarius

The Byzantine Emperor Justinian is known for three great ambitions: the creation of the grandest church in the world; the recodification of centuries of Roman law; and the reconquest of the western empire lost to the barbarians. He achieved the first with the construction of the Hagia Sophia; his legal staff under Tribonian succeeded in the second aim; and for the third he turned to his general Belisarius, whose topsy-turvy life is here described by Chamber’s Book of Days:

The origin of Belisarius is doubtful, but he has been conjectured to have been a Teuton, and to have been at least bred in his youth among the Goths. We find him first serving as a barbarian recruit among the private guards of Justinian, before he ascended the imperial throne, and, after that event, which took place in A.D. 527, he was raised to a military command, and soon displayed qualities as a warrior and a man which give him a rank among the most celebrated names of antiquity. His great services to the Empire commenced with the arduous campaign in 529, in which he protected it against the invasions of the Persians. He returned to Constantinople to save the Emperor from the consequences of a great and dangerous insurrection in the capital. In 533, he received the command of an expedition against the Vandals, who had made themselves masters of Carthage and Africa, and by his marvellous skill and constancy, as well as by his moderation and policy, he restored that province to the Empire. 

In the command of his army he had to contend with troops who, as well as their officers, were demoralized and turbulent, and in reducing them to discipline and obedience he performed a more difficult task than even that of conquering the enemy. The consequence was that the officers who served under Belisarius indulged their jealousy and personal hostility by writing to Constantinople, disparaging his exploits, and privately accusing him of a design to usurp the kingdom of Africa. Justinian himself was jealous of his benefactor, and indirectly recalled him to the Court, where, however, his presence silenced envy, if it did not overcome it, and he obtained the honours of a triumph, the first which had yet been given in the city of Constantinople. It was adorned by the presence of Gelimer, the captive king of the Vandals of Africa; and immediately afterwards Belisarius was declared consul for the following year.

Belisarius was soon called upon to march at the head of the Roman armies against the Goths of Italy, where new victories and new conquests attended him, and Italy also was restored to the Imperial crown. During this war, Rome was besieged by the Goths, and only saved from them by the conduct of the great imperial commander. The glory of Belisarius was now at its height, and, though the praise of the court was faint and hollow, he was beloved by the soldiers, and almost adored by the people, whose prosperity he had secured. 

After another brief expedition against the Persians, Belisarius fell under the displeasure of the empress, the infamous Theodora, and was disgraced, and even in danger of his life. He only escaped by submission, and again left Constantinople to take the command of an Italian war. The Gothic king Totilas had again invaded that province, and was threatening Rome. Unsupported and unsupplied with troops and the necessaries of war, Belisarius was obliged to remain an idle spectator of the progress of the Goths, until, in A.D. 546, they laid siege to Rome, and proceeded to reduce it by famine. Before any succour could arrive, the imperial city was surrendered to the barbarians, and the king of the Goths became its master. It was, however, preserved from entire destruction by the remonstrances of Belisarius, who recovered possession of it in the following year, and repaired its walls and defences. But treachery at home continued to counteract the efforts of the general in the provinces, and, after struggling gloriously against innumerable and insurmountable difficulties, Belisarius was finally recalled to Constantinople in the year 548. After his departure, the Goths again became victorious, and the following year Rome was again taken by Totilas.

The last exploit of Belisarius saved Constantinople from the fury of the Bulgarians, who had invaded Macedonia and Thrace, and appeared within sight of the capital. Now an aged veteran, he attacked them with a small number of troops hastily collected, and inflicted on them a signal defeat; but Justinian was guided by treacherous councils, and prevented his general from following up the success. On his return, he was welcomed with acclamations by the inhabitants of Constantinople; but even this appears to have been imputed to him as a crime, and the emperor received him coldly, and treated him with neglect. This, which occurred in 559, was his last victory; two years afterwards, an occasion was taken to accuse Belisarius of complicity in a conspiracy against the life of the emperor. He presented himself before the imperial council with a conscious innocence which could not be gainsayed; but Justinian had prejudged his guilt; his life was spared as a favour, but his wealth was seized, and he was confined a prisoner in his own palace. After he had been thus confined a few months, his entire innocence was acknowledged, and he was restored to his liberty and fortune; but he only survived about eight months, and died on the 13th of March, 565. The emperor immediately confiscated his treasures, restoring only a small portion to his wife Antonina.

 

March 12

Catholicism-Pope-John-Paul-II

2000

The pope apologizes

Pope St John Paul Paul II (1920-2005) made it a hallmark of his pontificate to apologize for sins committed by Christians  over the centuries. Among the subjects of his regrets were:

  • The conquistadors’ behaviour in Latin America
  • The judicial treatment of Galileo
  • The sacking of Constantinople by the Fourth Crusade in 1204
  • Christian involvement in the African slave trade
  • Failure to do enough to prevent the Jewish Holocaust
  • The burning of Jan Hus by the Council of Constance in 1415

On this date in 2000 John Paul gave a homily at the Mass for Pardon in the Vatican during which he implored God’s forgiveness for the faults of all believers.

“We are asking pardon for the divisions among Christians, for the use of violence that some have committed in the service of truth, and for attitudes of mistrust and hostility assumed toward followers of other religions.”

Though no specific groups were named by the pope, cardinals speaking later in the service singled out Jews, gypsies, women and marginalized ethnic groups.

March 11

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1977

Hanafi Siege in Washington

The Nation of Islam (NOI), or Black Muslim cult, is no stranger to murderous violence, as the assassination of breakaway leader Malcolm X shows. Another such dissident was Hamaas Abdul Khaalis, (born Ernest Timothy McGhee, also known as Ernest “XX” McGee and Ernest 2X McGee), former national secretary of the Nation of Islam, who left NOI and formed his own sect in 1958 called the Hanafi Movement. In 1973, Black Muslims entered a house owned by basketball player Kareem Abdul Jabbar and murdered seven members of Khaalis’s family in revenge for his insulting the leader of the Nation of Islam. The dead included children, slain because “the seed of the hypocrite is in them.” Though the killers were convicted of murder, Khaalis was not satisfied and his precarious mental state was worsened.

On March 9, 1977 armed members of the Hanafi Movement stormed three buildings in Washington, DC: the B’nai Brith headquarters, city hall, and an Islamic Center, taking 149 people hostage and killing two bystanders. Khaalis’s main demand was that the 1973 killers be turned over to him but he also railed against Jews  who controlled the courts and media, ordered the end of showing a movie about the life of Muhammed, demanded a refund on a $750 fine, and insisted on a meeting with boxer Muhammed Ali. After negotiations with the police and three ambassadors from Islamic countries, the siege was ended. Khaalis was sentenced to a lengthy prison term and died in jail in 2003.

March 10

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1945

Operation Meetinghouse Burns Tokyo

In the 1930s the Japanese Empire launched a war to conquer China, expel Europeans and Americans from their Asian and Pacific holdings, and establish a Japanese hegemony. At its greatest extent in 1942, the Japanese “Greater East Asia Co-Prosperity Sphere” held sway over millions of square miles from Alaska to Burma.

The decision to attack the United States at Pearl Harbor in December 1941 was supposed to buy Japan enough time to conquer eastern Asia and present the Americans with a fait accompli. However, the failure to sink American carriers meant that a fight-back began very quickly and for the next few years, while American efforts were concentrated on Europe, the war in the Pacific consisted of a battle for a series of island chains ever closer to Japan.

Mainland Japan remained largely out of range of American bombers until late 1944 when new airbases on the Mariana Islands and new B-29 high-altitude bombers were brought into the fight. The failure of the Japanese kamikaze attacks deprived Japan of any effective air cover, making its cities virtually defenceless against B-29 raids using incendiary bombs.

On March 10, 1945, an air raid by almost 300 planes on Tokyo dropped 1,665 tons of bombs, mostly phosphorus or napalm. The resulting firestorm killed at least 100,000 people, injured hundreds of thousands more, and rendered a million Japanese homeless. The Americans lost 27 planes during the raid, some of them victims of huge winds which the bombing created.

Raids of this sort should have convinced the Japanese government that defeat was inevitable, but Hirohito’s cabinet held out until August, 1945 after atomic bombs destroyed Hiroshima and Nagasaki.

March 9

1762-Jean-Calas

1765

Jean Calas is vindicated

In October 1761, Marc-Antoine Calas was found dead on the floor of his family home. At first, his parents claimed that the man had been murdered but then changed their story to say that they had found him hanging and, wishing to avoid the scandal of suicide, cut him down. The father, Jean Calas, a prosperous merchant of Toulouse, was arrested and charged with the murder of his son. The motive imputed to him was that the younger Calas wished to convert to Catholicism and the father, a Protestant, killed him to prevent that. To the mob and the authorities, Marc-Antoine was a Catholic martyr. Under horrible torture, Calas refused to confess and even during his execution by being broken on the wheel, he clung to the story of suicide. His body was then burnt, his daughters were forced into a convent, his wife and sons forced to flee and his property was confiscated.

The case was taken up by the philosophe Voltaire who used it as a way of attacking the Catholic Church, accusing them of perverting justice in order to kill a Protestant. Since the 1685 Edict of Fontainebleau by Louis XIV, Catholicism had been the country’s only legal religion and Huguenots (French Protestants) always worshipped and lived under a cloud. In his Traité sur la Tolerance à l’occasion de la mort de Jean Calas Voltaire excoriated the Church for its bigotry, obscurantism and fanaticism. The case became a cause célebre throughout Europe and did much to discredit religion in the eyes of those who considered themselves enlightened.

What is less well known is the reaction of the court of Louis XV. Within less than three years of the trial, the king ordered a new panel to reconsider the evidence. They voted to rehabilitate the reputation of Jean Calas and vacate the guilty sentence. Louis XV also paid restitution to the family.

March 8

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1999

Death of the “Yankee Clipper”

Joseph Paul “Joe” DiMaggio (1914 –1999), aka “Joltin’ Joe” and “The Yankee Clipper” was born to an Italian immigrant family in San Francisco that produced three major league baseball centre-fielders. After a minor league career in the Pacific Coast League, DiMaggio joined the New York Yankees for the 1936 season and led them to four straight World Series titles. Aside from his war-time duty in the airforce, Joe played with the Bronx Bombers from 1936 to 1951. He was an All-Star every year (13 times), Most Valuable Player 3 times, World Series winner 9 times, leading the league twice in batting average, runs batted in and home runs. His range in centre field was legendary.

DiMaggio’s most famous feat was the 56-game hitting streak in 1941, breaking the record of 45 games set in 1896-97 by “Wee Willie” Keeler. It has been called “the most extraordinary thing that ever happened in American sports.” Since then the closest anyone has come to breaking the mark was Peter Rose of Cincinnati with 45 games.

After his retirement DiMaggio was briefly married to Marilyn Monroe.

March 7

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1277 

Bishop Tempier condemns 219 propositions

Stephen, by divine permission unworthy servant of the church of Paris, sends greetings in the Son of the glorious Virgin to all those who will read this letter. We have received frequent reports, inspired by zeal for the faith, on the part of important and serious persons to the effect that some students of the arts in Paris are exceeding the boundaries of their own faculty and are presuming to treat and discuss, as if they were debatable in the schools, certain obvious and loathsome errors, or rather vanities and lying follies, which are contained in the roll joined to this letter.

Stephen Tempier was Bishop of Paris during a time of great philosophical excitement; the University of Paris was the leading site for an attempt to reconcile the intellectual contributions of Aristotle and his Muslim commentators, with Christian doctrine. Thomas Aquinas and his fellow Dominicans were developing Scholasticism, the dominant intellectual mode of the late Middle Ages, and in the process aroused suspicions that they were treading on to heretical ground. Tempier established a commission to investigate such Aristotelian writings and came up with 219 propositions in the work of thinkers such as Aquinas, Siger of Brabant, and Egidius Romanus that were contrary to orthodoxy.

Some of the objectionable doctrines were:

• That the world is eternal

• That there is only a single intellect

• That one should not hold anything unless it is self-evident or can be manifested from self-evident principles.

• That man should not be content with authority to have certitude about any question.

• That God could not move the heaven in a straight line, the reason being that He would then leave a vacuum.

• That there was no first man, nor will there be a last; indeed, the generation of man from man always was and always will be.

• That our will is subject to the power of the heavenly bodies.

• That it is not true that something comes from nothing or was made in a first creation.

Though this move was meant to be a conservative attack on Aristotle and the dangers he posed to Christian theology, Tempier’s condemnations did little in the short run to stop the study of the Greek philosopher at Paris or elsewhere. However, his actions may have helped spur a tendency to regard Aristotle as untrustworthy and not the unimpeachable source of knowledge that some had come to see him. By freeing some thinkers from the errors of Aristotle, (particularly in his natural science) Tempier seems to have contributed to the rise of experimentation and the Scientific Revolution of the thirteenth century.