Saturday, November 15, 2014

Soup Time


Tim Hortons Soups

Seinfeld's the Soup Nazi understood the deliciousness of soup, and how hard it is to get it right.

Well, the fast food Tim Hortons (which is more a Wendy's than a Macdonalds) has added a new selection to their soup roster: Sweet potato and spices bisque.

I'm trying to find the recipe, although I'm pretty sure the spices are a combination of paprika and cardamom, which adds to the sweetness of the sweet potato. Anything stronger, like chili peppers or curry, would drown the delicate sweet potato. Someone knows how to make soup here. Perhaps Tim's does have a soup Nazi, who will NOT divulge, at any cost, the exact (secret) ingredients of his creation.

The menu describes the soup as: "A savoury, velvety bisque with pureed sweet potatoes, spices and a touch of cream."

For a "cup of soup" which is just perfect for a very quick snack in this cold weather, it costs $3.15, with a roll. A combo is a larger "bowl" and includes coffee and chips or a donut.



Well, the Timmie's crowd is much nicer than Seinfeld's soup chef, and probably couldn't tell me what's in the bisque, with their "chef" most likely a committee somewhere at head office.

Laura Wood at the Thinking Housewife has posted what sounds like a delicious soup, which she made especially for her son and his guest.

Here is her post, An Autumn Soup, and the recipe for the soup, Curried Parsnip and Apple Soup.
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Thursday, November 13, 2014

Alice von Hildebrand on the Hildebrand Legacy


The inspiring Alice von Hildebrand,
now at age ninety-one


I participated in a webinar organized by the Hildebrand Project. It was a live conference that took place yesterday with Alice von Hildebrand, the widow of the late Dietrich von Hildebrand. I tuned in for the hour-long conference at 6pm via telephone, since I couldn't get my webcast to function. The webinar was for those who had bought the recently released book by Dietrich von Hildebrand, My Battle Against Hitler.

Prior to the webinar, I had sent an email with two questions to be asked of Mrs. Hildebrand. But I also typed one of the questions on the side bar of the webinar page.

Of the undoubtedly many questions presented to the webinar, mine was one of three that was asked (probably typing it in on the webinar page also helped)! What a wonderful honor!

Below is my question, and what I've transcribed from the notes (many times paraphrasing) I took during the webinar. As soon as (or if) the podcast, youtube or any other form of the conference is made available, I will post it here.

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My question that was asked during the webinar:
How did Hildebrand take his exile in America? Was he the "American immigrant" who starts afresh, and loves his new country, becomes more American than the American? Or was he always disappointed that he had to leave his beloved Europe, and live in such a distant country (both geographically, culturally, and historically)?
Hildebrand's response (which I have paraphrased, taking notes as she was speaking):
He discovered the genius of the people of any country where he traveled or lived. Italy, Hungary, Spain, Czech Republic. In the United States, he found a great kindness and generosity amongst its people. At no time did he make as many friends as with the American people.
She then talked about Hildebrand's "universalism" and his lack of any kind of prejudice.
He was the most unprejudiced person I have ever met.
I think she meant by this (in conjunction with her statement before it), that since Hildebrand was able to see the "genius of the people of any country," he judged them, or observed them, within those constraints, and didn't make comparisons across the board. In other words, he was not a universalist, but a nationalist. Of course, being a victim of the Nazis, she would find the word "nationalist" difficult to deal with, as did Hildebrand.

Another question dealt with the objectivity of moral values, and how one can describe aesthetic values as also objective.

Question by second participant:
It is easier to show the objectivity of moral values than aesthetic values. How can we show the objectivity of aesthetic values?
Hildebrand's response:
All of us can see "good and evil" and distinguish between the two. But aesthetics is very different. The beauty in the music of Bach, Beethoven, Schubert and Mozart is clear to those who have a sensitivity to music, or who have (usually because of that sensitivity) studied music. An untrained/uneducated ear has a hard time appreciating this music, let alone sitting and listening to it. It is the same in art (paintings).

But there are those now who say "I prefer Rock and Roll." It is Plato in Book IV of the Republic who wrote that moral decadence begins with music. And Kierkegaard said that vulgarity is always popular because it doesn't force you toward your best.

People need to be educated on the arts, to distinguish the excellent from the decadence-inducing. We need to get our children very early, and teach them the arts, to appreciate and understand these great works of art, music or otherwise. I am a great believer in education.

St. Benedict said "We need a conductor."

By this he meant that we need a leader. We need cultural leaders, spiritual leaders, and of course, above all, our leader in God the Father.
Question by third participant:
As well as fighting evil, what was Hildebrand fighting for?
Hildebrand's succinct response:
Truth.
She continued that:
He fought Nazism using the Austrian bulwark against Nazism.
Hildebrand is using "bulwark against Nazism" quoting from My Battle Against Hitler, where the book's editors wrote in the introduction to the chapter Austria and Nationalism:
[Hildebrand] was glad he could conduct his opposition to Hitler from Vienna, the Austrian capital, since the multinational structure of the old Austrian Empire of the Hapbsburgs, he said, secured Austria against nationalism. He felt he was calling Austria back to its multinational roots and to its true identity, when he urged it to become a bulwark against German nationalism [My Battle Against Hitler, p247]
I have to add here that although Hildebrand sees nationalism as some kind of evil, she is basing this on the Nazi ideology of National Socialism. She most likely understands (as her husband understood after the demise of Hitler and the Nazis) that it is multinationalism, or globalism, the ideology of our era, which covers up or even eliminates national genius. And she praises this national genius in her speech as she eloquently describes how her husband could see the "genius of the people of any country," or nation.

[Full video (or transcript) should be posted at the Hildebrand Legacy website, which I will post as soon as it becomes available.]

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Next event is a Livestream discussion:
Hildebrand Against Hitler
SCHEDULE
Wednesday December 3, 6:00 p.m. EST.
Franiscan University of Steubenville professors John F. Crosby, Kimberly Georgedes, Jonathan Sanford, Patricia Donohue, join founder and director of the Hildebrand Project, John Henry Crosby, to present the story of Dietrich von Hildebrand’s heroic fight against the Nazis, recently published in the book, My Battle Against Hitler - See more at: http://www.hildebrandproject.org/events/hildebrand-vs-hitler-panel-discussion-livestream#sthash.R4ZfUH3g.dpuf
Information about registering for the Livesteam here.

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Lame Duck?


A President out of the loop (or so it seems)
Is this how an American President, or any president, should look on the world stage?


Thomas Sowell agrees with me (or I agree with Thomas Sowell) that Obama is by no means a "lame duck" president, as many "pundits" are saying. He may have lost the mid-term elections, but he is by now means going to stop with his ideological agenda.

He was openly snubbed in China during his visit at the Asia Pacific Economic Cooperation summit by both the Chinese and Russian leaders. He had cleverly tried to use APEC as a temporary get-away from matters at home, but it backfired, at least in terms of "photo-ops." China is hedging its bets on Obama's "lame-duckness" which is really an affront at America. By snubbing Obama, it is snubbing America. So much for a representative of the country!

But Obama doesn't mind this "snub" since his agenda is to remove America from being at the fore-front of the world. In Obama's world, America has committed too many crimes. Let's start with slavery, after all! But internationally, America is no better, starting wars here and there, supporting those Israelis, attacking the Muslims, and setting standards unfair for trade. China has every right to "snub" him, and therefore this America that he doesn't represent. This was a "teachable moment."

It is also significant that Obama proceeded with this trip despite it falling on Veterans Day (November 11), and the scandal that continues at Veterans Affairs.

Below is Thomas Sowell's article.

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What Happened
Thomas Sowell
Town Hall
November 11, 2014

Just what happened last week on election day? And what is going to happen in the years ahead?

The most important thing that happened last week was that the country dodged a bullet. Had the Democrats retained control of the Senate, President Obama could have spent his last two years in office loading the federal judiciary with judges who share his contempt for the Constitution of the United States.

Such judges — perhaps including Supreme Court justices — would have been confirmed by Senate Democrats, and could spend the rest of their lifetime appointments ruling in favor of expansions of federal government power that would make the freedom of “we the people” only a distant memory and a painful mockery.

We dodged that bullet. But what about the rest of Barack Obama’s term?

Pundits who depict Obama as a weak, lame duck president may be greatly misjudging him, as they have so often in the past. Despite the Republican sweep of elections across the country last week, President Obama has issued an ultimatum to Congress, to either pass the kind of immigration law he wants before the end of this year or he will issue Executive Orders changing the country’s immigration laws unilaterally.

Does that sound like a lame duck president?

On the contrary, it sounds more like some banana republic’s dictator. Nor is Obama making an idle bluff. He has already changed other laws unilaterally, including the work requirement in welfare reform laws passed during the Clinton administration.

The very idea of Congress rushing a bill into law in less than two months, on a subject as complex, and with such irreversible long-run consequences as immigration, is staggering. But there is already a precedent for such hasty action, without Congressional hearings to bring out facts or air different views. That is how ObamaCare was passed. And we see how that has turned out.

People who are increasingly questioning Barack Obama’s competence are continuing to ignore the alternative possibility that his fundamental values and imperatives are different from theirs.

You cannot tell whether someone is failing or succeeding without knowing what they are trying to do.

When Obama made a brief public statement about Americans being beheaded by terrorists, and then went on out to play golf, that was seen as a sign of political ineptness, rather than a stark revelation of what kind of man he is, underneath the smooth image and lofty rhetoric.

The president's refusal to protect the American people by quarantining people coming from Ebola-infected areas -- as was done by Britain and a number of African nations -- is by no means a sign of incompetence. It is a sacrifice of Americans' interests for the sake of other people's interests, as is an assisted invasion of illegal immigrants across our southern borders.

Such actions are perfectly consistent with Obama's citizen of the world vision that has led to such statements of his in 2008: "We can't drive our SUVs and eat as much as we want and keep our homes on 72 degrees at all times ... and then just expect that every other country's going to say okay."

In a similar vein, Obama said, "we consume more than 20 percent of the world's oil but have less than 2 percent of the world's oil reserves." In short, Americans are undeservedly prosperous and selfishly consuming a disproportionate share of "the world's output" -- at least in the vision of Barack Obama.

That Americans are producing a disproportionate share of what is called "the world's output" and consuming what we produce -- while paying for our imports -- is not allowed to disturb Obama's vision.

Resentment of the prosperous -- whether at home or on the world stage -- runs through virtually everything Barack Obama has said and done throughout his life. You don't need to be Sherlock Holmes to find the clues. You have to shut your eyes tightly to keep from seeing them everywhere, in every period of his life.

The big question is whether the other branches of government -- Congress and the Supreme Court -- can stop him from doing irreparable damage to America in his last two years. Seeing Obama as an incompetent and weak, lame duck president only makes that task harder.
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Wednesday, November 12, 2014

A World of Action


John C. Maxwell

How Successful People Grow (the link is to Amazon.com, which has the table of contents) is a tiny book, which I bought for less than $10 (I think about $5 because of a sale). Once in a while, I look for practical books, where I can put together all the various observations an analyses I've made, to do whatever it is I have observed and analyzed. Often, people who write concise books like this one have been through the hard knocks of life, and have created strategies to get them to where they want, and they often get there, hence their books.

Here is a little on John C. Maxwell, the author of this book.

Although I may be doing it wrong, I started on Chapter Eight of the book: Making Negatives into Positives:

A. Bad Experiences:

1. Everyone has them

2. No-one likes them

3. Few people make bad experienced positive experiences

He then lists his "pain file" such as:

- The pain of inexperience

- The pain of incompetence

- The pain of disappointment

and how he found his way out of these negatives.

The interesting thing, I think a good thing, is that Maxwell is also a pastor. I didn't expect that when I bought the book, and realized so as I read his online profile. I thought he was a hard-core financial guy, maybe even on Wall Street.

I think it is in the spirit of happy people (a more sophisticated word would be "optimistic" people), who are innocent enough to believe that things can get better, and to believe in messages like "how successful people grow." It is also a very American spirit.

I think such belief is how God intended us to behave. The first words in the Bible are:

In the beginning God created the heaven and the earth.

It is a book of action, of creation. Contemplation and philosophy come along with this action.

I think this is also the spirit of Hildebrand, who could have remained a philosophy professor, and found ways to "explain" the horrors he was seeing around him.

Instead, he opted to act; to create a world that was better (and that would refute) the world he was watching devolve around him. He became active.
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Tuesday, November 11, 2014

Remembrance Day


Remembering, by the City Hall, Mississauga

One of the songs played by the bagpiper was Amazing Grace.

Here is the melody, played by another bagpiper:



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It was a beautiful Fall's day for the Remembrance Day ceremony at Mississauga's "Celebration Square."


C-Cafe
The ceremony was held in front of the cafe, and bearing to the right. The library is in the distant right


The square's design was a perfect fit for this ceremony. This modern square hosts the City Hall on one side and the library on the other. The central square has a shallow pool with fountains during the summer months, and is turned into a skating rink for winter. The small C-Cafe has become my almost daily trip, where I can have a Starbucks (or two) and read the various books that I have acquired. My latest, which I have commented on here and here, is Dietrich von Hildebrand's My Battle Against Hitler.

In fact, the hardy staff of C-Cafe was preparing for spill-over from the crowd (the ceremony was over at noon), which congregated right outside the cafe. and I am sure their menu will be much appreciated.


The Mississauga Library, (on the other side of the Remembrance Day event)


The end of the day

At the conclusion, we were asked to put our poppies on a wreath. I chose The Royal Canadian Legion's, which had a wreath from Branch 582 (far left in the photograph).

The tradition of leaving behind poppies at the end of the ceremony started in 2000, in Ottawa:
Following the installation of the Tomb of the Unknown Soldier at the National War Memorial in Ottawa in 2000, where the national Remembrance service is held, a new tradition formed spontaneously as attendees laid their poppies on the tomb at the end of the service. This tradition, while not part of the official program, has become widely practiced elsewhere in the country, with others leaving cut flowers, photographs, or letters to the deceased.]
From the Legion's website:
As a national organization committed to our Veterans, their families, and the communities they call home, we offer programs and services for a wide variety of groups on both local and national levels....
In Flanders Fields
By Lieutenant Colonel John McCrae
Composed at the battlefront on May 3, 1915
During the second battle of Ypres, Belgium
In Flanders fields the poppies blow
Between the crosses, row on row,
That mark our place; and in the sky
The larks, still bravely singing, fly
Scarce heard amid the guns below.

We are the Dead. Short days ago
We lived, felt dawn, saw sunset glow,
Loved and were loved, and now we lie
In Flanders fields.

Take up our quarrel with the foe:
To you from failing hands we throw
The torch; be yours to hold it high.
If ye break faith with us who die
We shall not sleep, though poppies grow
In Flanders fields.
[Photos By: KPA]
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Today the spirit and the spiritual person have been devalued thanks to humanitarian liberalism's failure to understand the essence, destiny and true dignity of the human person, and this discrediting is being preserved, not overcome. Out of weariness and disappointment with the image of the human person which, as developed by liberalism, has dominated non-Catholic Europe for centuries, many are turning to the subhuman and sub-spiritual for the fulfilment of the yearning described above.



The spirit of the age is characterized by disaffection with individualistic liberalism. There are at least three positive elements int his trend which can be summarized as follows: first, the subjectivism and relativism of he past few centuries have prompted a yearning for the realm of the objective: a longing for objective being, which rests in itself and cannot be reduced to a mere product of our imagination or thought; and for the realm of objective values, which possesses a significance and validity that is independent of our arbitrary will and subjective satisfaction.

Second, there is a yearning for the organic, and a growing aversion to the dominion of the mechanical, to the machine taken as the covert causa exeplaris ("paradigm") of all life. In concert with such tendencies, there is also a rejection of the brutal construction of all thigns "from without," of the violent and artificial, and of the delusion that everything is doable. There is a longing for what is saturated with meaning, for what has developed organically and "from within," for what has grown instead of what has been made.

Third, there is a yearning for genuine community and a renunciation of any conception of the human person which fails to recognize his essential ordination to community and degrades community to a mere "means" which is indispensable only in a technical or practical sense. People are rejecting the dissolution of the essence of value of community, which reduces it to a mere sum of individual persons juxtaposed atomistically. They year for organic communities instead of merely artificial and arbitrarily constituted social structures.

This elementary craving for the objective, the organic, and community is the positive side of the coin of our time. The elementary breakthrough is the healthy, welcome response to the sins of liberalism and the nineteenth century, and the reduction of the cosmos - so saturated with meaning and illuminated by value - and the spiritual person, created int he image of God, to a bundle of sensations and sublimated drives (be it libido or the drive for prestige).

It is a response to the reduction of the world of eternal truths, resosing in themselves, to merely subjective necessities of thinking. It is a repsonse to the technological transformation and mechanization of the whole of life, to the excess of action at the expense of contemplation, to the bustling haste of the modern way of life, to the lack of reverence and understanding for the mysterious law of growht "from within," to the overgrowth of organization, and to the so-called "Americanism" in which the category of the quantitative supresses the category of the qualitative.

Finally, it is a respose to the uprooting of the individual from the community, to the atomistic juxtaposion of persons insocial life, to the replacement of the soical ranks by social classes, to the overgrowth of cimmittees and associations, and to the dissolution of genuine commnunities into purely purpose-oriented associations, which possess a meraly juridical reality but no proper value of their own. It is




Monday, November 10, 2014




The Mississauga Central Library project received an Award of Excellence in the 11th Annual Mississauga Urban Design Awards in 1991, and is listed in the 2000 City of Mississauga Excellence in Urban Design: Millennium Design Icons & Retrospective.

Saturday, November 8, 2014

The Dangers of Quietism: A Contemporary View

In my previous entry I posted a chapter from Dietrich von Hildebrand's book My Battle Against Hitler which is titled "The Danger of Quietism."

Hildebrand was discussing the quietism that occurred during Hitler's Germany. Actually, he was discussing the years before that too, which led to Hitler's Germany, by which time any kind of "noise" would have been drowned (and certainly was) by Hitler's even louder thunder.

The quietism we're experiencing is toward liberalism and mulitculturalism. I think we still have some chance to out-perform it with our noise. The recent Republican victory in the US is an example of that.

But, the "pietistic quietism" that some take on, through some kind of false modesty (is it fear, complacency, lack of faith that God will stand with us) that we can address things through loving our neighbors will realize too late that such neighbors have no softness in their mission, since it is a mission that they are on.

Below is the paragraph, at the very end of that chapter, where Hildenbrand discusses this. And it was at these very last pages (pages 279-283, and the book ends at page 332) that I found this call to reclamation, if I can use that word. My idea of this active behavior, of reclaiming what we have lost or are about to lose, was not a cry into the void after all. Several decades ago, another person, who professes to be a lover of beauty, decided that this battle (and eventually the war that he had to fight) required an active participant , and called out to others to do the same.
Thus "Catholic Action," in accordance with the intentions of the Holy Father [Pope Pius XI], is indeed apolitical in the sense that it must not be understood as a political party or engage in party politics itself; but it certainly extends into the political sphere, since Catholics who are active politically have the same obligation to carry the spirit of Christ into this domain that they have with regard to any other sphere of life. Anyone who does not admit this is not thinking as a Catholic, but in the manner of pietistic quietism. This is undoubtedly a danger today... [From the Chapter, "The Danger if Quietism" from My Battle Against Hitler, By: Dietrich von Hildebrand]
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"The Danger of Quietism"


The Franciscan University of Steubenville Campus

[Photo By: KPA]


Below is the chapter "The Danger of Quietism" which I have reproduced from the book My Battle Against Hitler by Dietrich von Hildebrand

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The Danger of Quietism
Der christliche Standestaat
March 10, 1935


In von Hildebrand's memoirs we often read about Austrian and German Catholics who were overeager to build bridges between Christianity and Nazism. But there is another group of Catholics who failed in a different way to join in the struggle against Hitler, namely those who thought they had good religious reasons for not getting involved. These Catholics thought that they could live their faith in a purely interior way and that they need not give it any more of an external expression than celebrating the liturgy in church. They did not feel impelled by their faith to bear witness in the public square. Von Hildebrand says that these Catholics run the risk of of "quietism," and in this essay he challenges them to take their faith outside the church sanctuary and into public life, especially when public life has been taken over by criminals.

The Center Party to which he refers at the beginning was the Catholic political party in Germany. Von Hildebrand wants to say that through the political involvement of this party in an earlier generation, German Catholicism became too worldly and lost some it its religious luster. He warns his readers not to react so strongly against politicized Catholicism as to fall into the opposite of quietism. [Notes by the editors]


The period of political Catholicism in Germany and Austria (now a thing of the past) had certain merits, and thought these positive aspects are sometimes unjustly forgotten or denied today even by Catholics, such a movement did undoubtedly harbor danger from a religious point of view. After the great period during which the Center Party* was founded - a period in which fundamental religious motifs determined the politics - it was increasingly taken over by the autonomous laws of party politics. This process of secularization went hand in hand with a threat to properly religious formation. A tactical attitude also gained too much influence in the properly religious sphere. The religious significance of the Party's external organization was over-shadowed, and the political tasks were given too much prominence at the expense of the full development of the divine life implanted in individual believers at baptism.

For many, working on behalf of Catholic schools, state support of the clergy, and equal treatment of Catholics employed by the state, and even the augmentation of the Center Party's power took precedence over evangelization and the purely religious transformation of the individual in Christ. Many saw memebership in Catholic organizations or parties as the mark of being fully Catholic. What is more, the spirit of compromise - which is inevitable in politics - frequently played too strong a role in the religious sphere of life.

This is whay many committed Catholics were callilng loudly for a depoliticization of Catholicism even before the era of National Socialism. Once National Socialism came to power, however, and the Catholic political organization broke down, the watchword for many German Catholics became "withdrawal into the purley religious sphere." In many Catholic circles, some even in Austria, one encounters the view that the lesson to be learned from the defeat of political Catholicism in Germany is that Catholics should turn away form politics in order to concern themselves exclusievely with religious matters and adopt a passive attitude toward political events. Indeed, one may sometimes hear even the clergy in Austria voice the opinion that one must already mentally adjust now to the possibility of a National Socialist regime and should be on one's guard against cultivating excessively intimate ties with the present regime.

However, there is clearly something ambiguous about this call to depoliticize Catholicism and to concentrate solely on religious matters. When it entails a due regard for the primacy of the purely religious sphere, disavows an excessively intimate relationship between religion and party politics, and aims to put an end to the politicizaing of religion, it is undoubtedly good and justified. The bankruptcy of political Catholicism in Germany does indeed teach us this lesson. But it is utterly impossible to expect Catholics to be indifferent to politics at at time when the debates in the political sphere concern not just political issues but, as our martyred Chancellor Dollfuss once stated, fundamental beliefs about the meaning of existence.

When today the Antichrist is rearing his head in Bolshevism and National Socialism, when Christ is persecuted with unprecedented hatred, and a revolt is raging not only against the sphere of the supernatural but even of the person in general, all Catholics must fight for Christ in the political sphere with full personal commitment, representing importune opportune (in season and out of season) the claims of the kingdom of God and thus, implicitly, those of morality and the natural law. They will feel called to this commitment to the extent that they live in Christ and see everything in the light of the supernatural, to the extent that they have interiorized their religious existence and are conscious of the primacy of the properly religiou sphere as the unuum necessarium (the one thing needful).

In a time when the state expressly advances totalitarian claims and incessantly seeks to overstep its divinely ordained sphere of competence, indifference to the political sphere on the part of Catholics constitutes an outright desertion of duty. It is precisely the rootedness of genuine Catholics in a realm that transcends politics, their freedom from the inner dynamism of political practice, and their consideration of all things in conspectu Dei (before the face of God) that requires them to erect a dam against every encroachment of the state..

In point of fact, the real lesson to be learned form the bankruptcy of politicizing Catholicism is this: rather than politicizing Catholicism, one must instead Catholicize politics. For the human being is an integral whole, and true religiosity will inevitably induce him to regard all areas of life in their orientation to God and to work, always and everywhere, for the kingdom of Christ. This begins in one's own person, in the induere Christum (putting on Christ) and the full development of the supernatural life implanted in us by holy baptism; it entails "radiating Christ" not only in the apostolate of being, but also in the apostolate of the word; and, finally, it requires a commitment to Christ in the earthly public sphere and in political activity, in order that there, too, everything may be formed in the spirit of the natural law and of Christian teaching.

Naturally, the principal contribution of the Christian in this sphere is his personal transformation in Christ. But that must not be his only contribution. It is of course true that, for the Christian, the transformation of the face of the earth does not proceed primarily from without by means of laws of the state, but rather from within by means of the conversion of the person. Naturally the Christian rejects every form of earthly messianism and remains ever aware of "how great is heaven and how small the earth." Nevertheless, he makes use of all legitimate earthly means in order to shape the polis (the political community) in such a way that the kingdom of Christ may be built up within it.

Thus "Catholic Action," in accordance with the intentions of the Holy Father [Pope Pius XI], is indeed apolitical in the sense that it must not be understood as a political party or engage in party politics itself; but it certainly extends into the political sphere, since Catholics who are active politically have the same obligation to carry the spirit of Christ into this domain that they have with regard to any other sphere of life. Anyone who does not admit this is not thinking as a Catholic, but in the manner of pietistic quietism. This is undoubtedly a danger today...

This professed goal of Catholics calling for their own "depoliticization" is, in itself, quite ambiguous and misleading; but at the present moment it entails a particular danger. Bloshevism and National Socialism are primarily worldviews. They neither are, nor wish to be, mere political systems. Apathy toward the political sphere on the part of Catholics easily leads, therefore, to apathy toward National Socialism as a whole. Many say, "Why should we always simply attack and criticize? Let as depart from the political sphere; let us search out and convert those who have gone astray. Let us, who stand aloof from politics, spread the spirit of love and reconciliation."

This is, at bottom, a cowardly flight from the battle to which God is calling us. It is our obligation as soldiers of Christ to wage war against the Antichrist and to rip the mask from his face. The "apolitical" disposition cultivated by certain Catholics, which induces others to refrain from exposing and relentlessly fighting against National Socialism, is an evil sophism. What is at stake in the position one adopts toward National Socialism as a whole - not merely toward some of it theoreticians such as Rosenberg and Bergmann, etc. - is nothing less than the question: Are you for Christ, or against Him?

Here too, Christs's words hold true: "He who is not with me is against me" (Mt 12:30). The soldier of Christ is obligated to fight against sin and error. His battle against the Antichrist is prompted by his love for Christ and for the salvation of souls; he fights this battle for the salvation of those who have gone astray. His attitude is one of true love. But those who flee from the inevitable battle and treat irenically those who have gone astray, obfuscating their error and playing down their revolt against God are, fundamentally, victims of egoism and complacency.
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Wednesday, November 5, 2014



Here is my Barnes and Noble review of My Battle Against Hitler: Faith, Truth, and Defiance in the Shadow of the Third Reich, by Dietrich von Hildebrand.

I will be writing a more extensive review here at Reclaiming Beauty (I'm about 3/4 of the way through the book). Hildebrand has written a generous book (if I can use that adjective in this case), giving us, even in the depths of evil, something, some hope, to hang on to, namely, his steadfastness against that evil.

Keep checking!!

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My Battle Against Hitler By Dietrich von Hildebrand

FOR IMMEDIATE RELEASE
Publication Date: October 21, 2014
Contact:
Megan Grajeda
Cave Henricks Communications

512-904-9258 or megan@cavehenricks.com

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MY BATTLE AGAINST HITLER:
Faith, Truth, and Defiance in the Shadow of the Third Reich

By Dietrich von Hildebrand

Translated and Edited by John Henry Crosby with John F. Crosby


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“Dietrich von Hildebrand, unlike so many European Christians of his time, was an early and vigorous critic of National Socialism; a man of brilliant intellect and articulate pen who spoke out forcefully against Nazi hatred of the Jews; a scholar who defended the Christian understanding of society and the human person at immense personal cost. This wonderful collection of his writings acquaints us intimately with an extraordinary man of faith. It’s mandatory reading for anyone interested in a fuller understanding of a profoundly important era.”
– Charles J. Chaput, O.F.M. Cap., Archbishop of Philadelphia

“Dietrich von Hildebrand’s memoirs give us an inroad into the soul of another Germany, a Germany thoroughly different from that of Adolf Hitler and of the Nazis. In the years just after the First World War, he warned against the danger of exaggerated nationalism and pleaded for the reconciliation between European nations. Later he would defend the common Christian and Jewish roots of European civilization. His example warms the hearts of all those who love freedom and are willing to defend the values of our civilization.”
– Rocco Buttiglione, Italian statesman and close collaborator with St. John Paul II
Seventy-five years ago, German troops marched through occupied Warsaw, Poland marking the outbreak of one of the biggest wars in history. While we remember the monstrosity and violence of Nazism and the world war it produced, there is one powerful story that has remained largely unknown for nearly eighty years. It is a story of a soldier who fought a different kind of war – one of argument, faith, and conscience.

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MY BATTLE AGAINST HITLER: Faith, Truth, and Defiance in the Shadow of the Third Reich (Image Books; hardcover; October 21, 2014) is a glimpse into the heart and mind of one of the 20th century’s most important Catholic thinkers – and the Nazi’s public “enemy number one” in Vienna. Within the book’s pages are the extraordinary memoirs and writings of Dietrich von Hildebrand and his battle against National Socialism, published in English for the first time.

“It is rare today that an important new story full of vivid detail should come to light from the already much-documented Nazi period,” notes John Henry Crosby, translator, compiler, and editor of MY BATTLE AGAINST HITLER. “His story might well have been lost to us were it not for a memoir, penned near the end of his life at the request of his wife, the renowned philosopher, Alice von Hildebrand.”

A German-Catholic philosopher and theologian, von Hildebrand was among the earliest and most vocal opponents of Hitler from the very onset of the Nazi political movement in the early 1920s. At a time when many still viewed Hitler as a positive and inevitable force, von Hildebrand endured scorn and ridicule for sounding the alarm among his contemporaries. His unreserved solidarity with the persecuted Jews was a radical act of defiance, not just against the Nazi racism but even against the widespread disdain for Jews that was common at the time – and marked him as a person of interest to Hitler’s Nazis, who ultimately sentenced him to death in absentia.

Penned in his own hand, von Hildebrand’s memoirs chronicle such acts of solidarity and peril as:
- Identifying himself as non-Aryan when he could have done otherwise, resulting in his dismissal from his fourteen-year position as professor of philosophy at the University of Munich. 

- Defiantly challenging Nazism through his weekly journal, prompting the German ambassador in Vienna, Franz von Papen, to describe him to Hitler as “the architect of the intellectual resistance in Austria.”

- Continuing his work amidst dangerous consequences such as von Papen’s plot to assassinate him, schemed directly with Hitler in a dispatch marked “top secret” on April 30, 1937.
Upon Hitler's rise to power in 1933, von Hildebrand fled from Germany to Vienna, Austria so he could devote himself entirely to the intellectual and cultural battle against the Nazi ideology. This departure was for him an immense personal sacrifice, yet he was convinced that he was called to “raise his voice.” As an intellectual soldier, he was sustained by a deep inner faith in providence and spurred on by extraordinary courage in the face of evil, using his lectures, writing, and debates to counter the deadly blend of allure and terror embodied in the National Socialism spreading around him.

With the support of Austrian chancellor Engelbert Dollfuss, he founded and edited the most widely read German-language anti-Nazi paper in Vienna, Der Christliche Ständestaat (The Christian Corporative State). This was the main instrument by which von Hildebrand fought against Nazism and for the independence of Austria, and it gained him international attention and acclaim from the Vatican to Washington, D.C., where Herbert Hoover’s FBI was following his activities.

Von Hildebrand’s philosophical brilliance, Christian witness, and bravery in the battle against Nazism have inspired words of reverence from eminent figures like Former Chancellor of Germany Helmut Kohl, Pope Emeritus Benedict XVI (Joseph Cardinal Ratzinger), and Otto von Habsburg, son of the last Austrian Emperor. Though he was one of the great heroes of a dark era, von Hildebrand never sought to call attention to his exploits, and so his story remains largely undiscovered, even in his native Germany.

“I am honored to present this book to a global audience,” writes Crosby, “first as one of the great overlooked dramas of the Nazi era, and second as a gripping story of one man’s readiness to risk everything to follow his conscience and stand in defiance of tyranny."

Accompanying the memoirs of Dietrich von Hildebrand in MY BATTLE AGAINST HITLER are over a dozen of his writings originally published in Der Christliche Ständestaat and elsewhere, presenting readers with a breathtaking story of one man’s valor, uncompromising convictions, and faith amidst the harrowing contagion of National Socialism.



MY BATTLE AGAINST HITLER: Faith, Truth, and Defiance in the Shadow of the Third Reich
Author: Dietrich von Hildebrand; Translated and Edited by John Henry Crosby with John F. Crosby
Publisher: Image Books
Publication Date: October 21, 2014
Hardcover ISBN: 9780385347518
Price: $28.00

About Dietrich von Hildebrand

Dietrich von Hildebrand (1889-1977), born in Florence, was the son of renowned German sculptor Adolf von Hildebrand. A leading student of the philosophers Edmund Husserl and Max Scheler, he took up the “great questions” – about truth, freedom, conscience, community, love, beauty – with a freshness that allowed him to break new ground, especially in ethics, but also in epistemology, social philosophy, and aesthetics. His conversion to Catholicism in 1914 was the decisive turning point of his life and the impetus for important religious works. His opposition to Hitler and Nazism was so outspoken that he was forced to flee Germany in 1933, and later across Europe, finally settling in New York City in 1940, where he taught at Fordham University until 1960. He was the author of dozens of books, both in German and English. He was a major forerunner of Vatican II through his seminal writings on marriage, on Christian philosophy, and on the evil of anti-Semitism.

About John Henry Crosby

John Henry Crosby is a translator, writer, musician, and cultural entrepreneur. He is founder and director of the Dietrich von Hildebrand Legacy Project, which fosters deep cultural renewal through publications, events, fellowships, and online resources that draw on the continuing vitality of Dietrich von Hildebrand’s thought and witness.

About the Dietrich von Hildebrand Legacy Project

The Hildebrand Project is the world’s leading organization dedicated to the presentation and exploration of the thought and witness of Dietrich von Hildebrand. An original philosopher, ardent Christian, fierce foe of Nazism, and fervent champion of beauty, von Hildebrand defends the timeless truths of our Western patrimony while at the same time eagerly receiving and enrichingthe insights of modernity.

At the heart of our mission is the promotion of the religious, political, and especially the philosophical writings of Dietrich von Hildebrand and other personalist thinkers, such as Karol Wojtyla and Max Scheler. We believe that these authors offer fresh insights into perennial questions about human flourishing and the moral life, the nature of love, the demands of moral witness, Christian faith and practice, and the transformative power of beauty. We seek to bring these ideas into dialogue with contemporary currents of thought, infusing them into the intellectual, artistic, and spiritual bloodstream of our culture.

We fulfill our mission through a portfolio of distinct but complimentary initiatives: (1) we translate and publish the works of Dietrich von Hildebrand; (2) we introduce new students and teachers to his writings through educational events and student fellowships; (3) we support and promote new and established scholars working on Hildebrand and personalist philosophy; (4) we invite our audience to become collaborators in our work through our unique Partner Grants program; (5) and we maintain a dynamic website that serves as the international locus for the study of Dietrich von Hildebrand and personalist philosophy.

For more information, visit: www.hildebrandlegacy.org

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Praise for Dietrich von Hildebrand and
MY BATTLE AGAINST HITLER

“I knew Dietrich von Hildebrand personally. His courage, his message, his willingness to risk everything and don the mantle of David against Goliath, won him contempt and scorn among the Nazis, including Hitler, yet won him the undying admiration and gratitude of those opposed to National Socialism. He certainly won my gratitude.”
– Otto von Habsburg, Son of the last Austrian Emperor and spokesman for European unity

Dietrich von Hildebrand was a magnificent man... and I would wish that as many people as possible would learn of this witness from a dark era.”
– Helmut Kohl, Former Chancellor of Germany

“I am personally convinced that, when, at some time in the future, the intellectual history of the Catholic Church in the twentieth century is written, the name of Dietrich von Hildebrand will be most prominent among the figures of our time.”
– Joseph Cardinal Ratzinger, Pope Emeritus Benedict XVI

“Dietrich von Hildebrand is already well-known and respected as one of the great Catholic philosophers of the twentieth century. However, this engaging collection of his personal writings on the topic of Hitler and Nazism allows us to appreciate his wisdom and courage even more fully. His faith in God and understanding of the human person enabled him to clearly see the threat posed by his evil ideology. This memoir reveals the strength of character that von Hildebrand bravely displayed throughout his twenty-year battle against the greatest evils of his age. Even amid significant personal danger, he never wavered in his commitment to the truth. We remember Dietrich von Hildebrand’s intellectual contributions, but let us also recall his witness to human dignity in the face of evil.”
– Cardinal Timothy Dolan, Archbishop of New York

“At this moment in history, no memoir could be more timely than Dietrich von Hildebrand’s account of how and why he risked everything to witness against the spreading evil of National Socialism. With much of today’s world silent as Christians face increasing persecution, many good men and women are asking themselves what they can do. This remarkable book will challenge and inspire them.”
– Mary Ann Glendon, Learned Hand Professor of Law, Harvard University and Former US Ambassador to the Holy See

“There is but one man who can stand with Dietrich Bonhoeffer, both in intellectual brilliance and in bravery toward the Nazis; that man is Dietrich von Hildebrand. I am privileged to strongly recommend this important book as a superb introduction to this great hero of the faith. May it spawn a new generation of devotees and champions of his extraordinary thought and life.”
– Eric Metaxas, New York Times bestselling author of Bonhoeffer, Pastor, Martyr, Prophet, Spy and Miracles

“Dietrich von Hildebrand was brave in his public writings against the Nazis, brave in his hair-raising escape from Vienna in 1938. He was also bold and uncompromising in his convictions about responsibility, love, and liberty. This book brings the bold von Hildebrand back into our midst.”
– Michael Novak, author of Writing from Left to Right

“In the life of Dietrich von Hildebrand, we see how Catholic faith and sacramental life gave him insight, strength and freedom of spirit to confront the anti-Christian tides that swept through Western culture in the twentieth century. This compelling and inspiring memoir is a testimony to the integrity of a Christian who challenged the destructive force of the Third Reich, its dehumanizing political philosophy and its false vision of human life. I strongly recommend this memoir as a testimony to the transforming influence of the lay vocation at work in the world, exemplified in Dietrich von Hildebrand.”
– Cardinal Donald Wuerl, Archbishop of Washington, D.C.

“Resistance against the Hitler regime is little known outside of Germany. This important book not only closes a gap, but also reminds us of the power of true and timeless convictions.”
– Karl Theodor zu Guttenberg, Chairman, Spitzberg Partners; Former German Minister of Defense

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An Interview with John Henry Crosby, Translator, Compiler, and Editor
of MY BATTLE AGAINST HITLER

Q: Describe your introduction to Dietrich von Hildebrand? How did he become such an integral part of your life?

A: I suppose I can say that I was born into a relationship with von Hildebrand—though I hasten to say that I never knew him personally (he died in 1977, the year before I was born). But I was born into a family deeply shaped by von Hildebrand. My mother, an Austrian, knew him already as a girl, and her brothers and her father were students and disciples of his. My father, who joins me as editor and translator of My Battle Against Hitler, was also a student and close friend of von Hildebrand during the last decade of his life, and is one of his leading exponents today.

What may surprise some readers about my own interest in von Hildebrand is that it initially had very little to do with philosophy. What first captured my imagination was von Hildebrand the man of culture and the moral hero. In an earlier life—which is to say in my teenage years—I pursued studies in violin performance. It was in these years that I discovered von Hildebrand as a great and compelling defender of the beautiful. And since beauty has always been for me the path to grasping the truth and the good, it was not difficult to give my heart to one who so deeply understand and celebrated the beautiful.

In good time I discovered von Hildebrand the moral hero, the witness to truth against Nazi power. I was moved not just by his courage or his clarity of mind, but what really spoke to me was his heart; for he went to battle against Hitler ultimately as an act of love—for love of truth, indeed, but also for love of his native Germany and his fellow Germans, for his family, and his friends.

I’ve now had the privilege of working on several translations of books by von Hildebrand. But working on the memoirs has been a very special experience—almost like an interpersonal exchange with a man whose heart and soul are so deeply expressed in these pages. In considering even the slightest nuance of meaning, in struggling to capture his spirit, a bond almost like companionship has arisen between me and von Hildebrand.

Q: If you had to choose just one legacy of Dietrich von Hildebrand’s life to share with the world, what would it be?

A: Oh what a painfully difficult question! I think it’s almost unfair to ask! How can I not speak about his idea that the human heart, in crucial ways more so than the will and the mind, is really what most deeply defines us as persons? Or how can I not say something about his insights into reverence and gratitude? Or how he shows us that beauty is not just a dispensable luxury but a necessity for human flourishing?

But to the question of one key legacy of von Hildebrand—and let me limit myself to a legacy embodied in My Battle Against Hitler—I would say this. His example in Vienna challenges all of us to ask ourselves if we are compromising ourselves by becoming too comfortable with evil, particularly where evil masquerades itself in goodness, desirability, and social acceptability. Are we simply “making do” and granting evil de facto power over our attitudes and actions?

This is a legacy that can easily be overlooked since, from our vantage point, it is natural to view von Hildebrand as victorious in the battle against Hitler. But that was not how von Hildebrand would have experienced it. After Hitler’s ascension to power, he knew that he was not fighting for victory, at least in the short term, but to honor the demands of conscience

In his memoirs von Hildebrand often expresses this idea of serving truth even in the face of apparent futility. I particularly love a passage in which he encounters a fellow Catholic who accuses him of failing to recognize God’s will in Hitler’s stunning rise to power—and in fact I’ve chosen this episode for the frontispiece of My Battle Against Hitler. To this confused Catholic, von Hildebrand countered, “If God permits evils such as Bolshevism and National Socialism, then of course, as St. Paul says, it is to test us; it is precisely our struggle against evil that God wills, even when we suffer external defeat.

Q: Were you surprised by anything that you came across in his memoirs?

A: I’ve been reading and studying the memoirs for the better part of a decade. Never during these years have they lost their luster; on the contrary they have continually increased my admiration, even my reverence, for Dietrich von Hildebrand.

What first struck me ten years ago—and what continues to move me today—is the way von Hildebrand bore the immense sacrifices required by his fight against Hitler. In circumstances that would fill even the strongest of souls with anxiety and unrest, he was able to live in great serenity and peace. And when most of us would think it quite natural to view the loss of home and possessions and friends primarily a personal sacrifice for us, I never cease to marvel that von Hildebrand above all mourned the loss of hearts and minds to the siren song of Nazi ideology.

And there is a mysterious power in the pages of his memoirs that I also find amazing. Whenever I read in them, I feel the confines of fear, anxiety, and the instinct for self-preservation begin to melt away as I am moved to view my life as an opportunity for witness and even heroism. And I know that many others who have read my translation in its various drafts have had similar experiences. The question, of course, is: How will I respond to this infusion of confidence? How will you respond? Will we rest content in being inspired by von Hildebrand’s heroism? Or will we allow the power and strength of his example to prepare us for whatever may be asked of us?

Q: What do you hope to accomplish through the publication of My Battle Against Hitler?

A: I’m extremely sensitive about not wanting to limit the book’s potential by interpreting it in any one direction. It is first and foremost the story of a great man, and no human life, let alone one lived with such fullness and intensity, can be reduced even to the noblest single agenda!

What I can say is that I hope this book will introduce von Hildebrand to thousands, even millions, of readers the world over. My Battle Against Hitler is not a work of philosophy, yet it is an exceptional introduction to von Hildebrand’s thought. So much of what he says and does in his fight against the Nazis goes back to his major philosophical insights. Readers of this book will be well prepared, and I hope, eager to delve into his many other writings.

But much as I hope this book will be wildly successful and reach vast numbers, I cannot help think that von Hildebrand would hold out a truer, higher standard. He would be far happier if his story helped even a handful of people to their own acts of reverence and courage. He would, no doubt, especially welcome those who felt called to public moral witness, but he would be no less happy to learn that someone had discovered a calling to bear witness even in a humble, obscure, and personal way.

Dietrich von Hildebrand often quotes the Latin saying tua res agitur, which means “this concerns you.” He would say his battle against Hitler concerns you. Why? Because as a human person you are no less called than von Hildebrand himself was to know, to serve, and to bear witness to truth.

A Letter from Pope Benedict XVI to John Henry Crosby and
the Dietrich von Hildebrand Legacy Project



To Mr. John Henry Crosby

Following my recent meeting with you and Mrs. Alice von Hildebrand, I wish to express my appreciation for the efforts of the Dietrich von Hildebrand Legacy Project to promote greater knowledge of and esteem for Professor von Hildebrand's distinctive contribution to Christian philosophical thought.

Drawing inspiration from the Augustinian tradition and its Thomistic reception in the light of Aristotelian philosophy, von Hildebrand sought to advance that tradition by creatively reinterpreting it in the context of modem thought and its concerns. He was far from a "petrified" vision of the teaching of Thomas, based on a narrow and uncritical devotion to the "words of the Master", and could well make his own the classic dictum: Amicus mihiThomas, magis amica veritas!

It is this "legacy" which has motivated your Project. Grounded in the rich philosophical movement which stretches from the Presocratics through Plato, Aristotle and Plotinus, to Augustine, Thomas and the great thinkers of the modem age, and taking up the challenge set forth in the Encyclical Fides et Ratio, the Dietrich von Hildebrand Legacy Project aims to enter into reasoned dialogue with contemporary currents of philosophy, bringing the full scope of reason to bear on fundamental human questions and contributing to the recovery of the sapiential dimension inherent in the_philosophia perennis.

Without such a commitment to the philosophical enterprise, Christian faith would fall prey to a "fideism" which would deprive it of its grandeur as man's free submission of intellect and will to the splendor of God's truth, and gravely compromise its missionary dynamism, whereby believers are called to offer to all a reasoned account of the hope that is within them (cf. 1 Pet 3: 15). I therefore express my appreciation and support for the work of the Dietrich von Hildebrand Project, and my confidence that this praiseworthy initiative will bear abundant fruit for the evangelization of contemporary culture.

To all associated with the work of the Project I willingly impart myApostolic Blessing as a pledge of wisdom, strength and peace in the Lord.

From the Vatican 30 May 2007

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Cleveland, Ohio


Cleveland Greyhound Station
Touted by Cleveland News with the headline, “Greatest Bus Terminal in World to Open in City Tomorrow”, the Greyhound Bus Terminal opened its doors for customers in the spring of 1948 on Chester Avenue in Cleveland amidst sizeable fanfare and press. Among the guests in attendance for the grand opening which also included the unveiling of the new Highway Traveler model of Greyhound Bus were the then Governor Thomas Herbert and Cleveland Mayor Thomas Burke. Constructed in the Streamline Moderne Style of Art Deco design at a cost of $1,250,000, the Greyhound Terminal continues to service three million passengers a year to the lower forty-eight states with the ability to accommodate up to 300 passengers at one time.

The Cleveland bus terminal was designed and constructed by architect W.S. Arrasmith, who prior to the Cleveland project, had designed numerous Greyhound stations for cities all across the eastern and midwestern portions of the United States beginning in 1936. Arrasmith was an active member of the Army Reserve and commanding officer for the unit in which he served in with his military involvement stretching back to his college years when he was enrolled in the R.O.T.C program. When fighting broke out during World War II, Arrasmith commanded forces in Europe and served as an area engineer for the Army Corp of Engineers. After the fighting ceased, Greyhound executives petitioned the government for Arrasmith’s discharge so he could continue work on designing bus terminals, citing the company’s contributions during the war effort in moving troops across the country as reasoning. After an agreement was made where Arrasmith agreed to remain in the Army Reserves, Arrasmith and his family moved to Cleveland where he began preliminary work on the “Greatest Bus Terminal in the World.” [Source]


Ohio Savings Plaza
(View from a small restaurant "Becky's" downtown Cleveland)

The Ohio Savings Plaza is a commercial high-rise building in Cleveland, Ohio. The building...was completed in 1969...The architect who designed the building was George S. Ryder. [Source]

The Terminal Tower
The Terminal Tower is a 52-story, 235 m (771 ft), landmark skyscraper located on Public Square in downtown Cleveland, Ohio. It was built during the skyscraper boom of the 1920s and 1930s, and was the fourth-tallest building in the world when it was officially dedicated on June 28, 1930. Only three buildings in New York City were taller than its 708 feet (216 m), 52-floor frame...

Built for $179 million by the Van Sweringen brothers, the tower was to serve as an office building atop the city's new rail station, the Cleveland Union Terminal. Originally planned to be 14 stories, the structure was expanded to 52 floors with a height of 708 feet (216 m) and rests on 280-foot (85 m) caissons. Designed by the firm of Graham, Anderson, Probst & White, the tower was modeled after the Beaux-Arts New York Municipal Building by McKim, Mead, and White. [Source]


The Superior Building
The Superior Building, originally known as the Cleveland Discount Building, is a high-rise building in Cleveland, Ohio. The building rises 265 feet...and was completed in 1922. The Superior Building currently stands as the 26th-tallest building in the city. The architectural firm who designed the building was Walker & Weeks....

The Superior Building was one of the earliest skyscrapers to be completed in Cleveland. However, it never stood as the tallest structure in the city; the Keith Building, also completed in 1922, rose only 7 feet (2 m) taller, and thus captured the title of tallest building in Cleveland. The Superior Building was added to the National Register of Historic Places in 1991. [Source]


"Security" at the Federal Reserve Bank of Cleveland
The Federal Reserve Bank of Cleveland is the Cleveland-based headquarters of the U.S. Federal Reserve System's Fourth District...

The bank building, located at Superior Avenue and East 6th Street in downtown Cleveland was designed by the Cleveland firm of Walker and Weeks and completed in 1923. Its exterior architecture emulates an Italian Renaissance palazzo, is clad in pink Sienna marble...The building is listed on the National Register of Historic Places. The building's entrances feature allegorical sculptures by Henry Hering representing Security and Integrity flanking the East Sixth Street entrance, while his Energy watches the Superior Avenue entry. [Source]


Lincoln Statue
A 1932 statue of Abraham Lincoln by Cleveland sculptor Max Kalish(1891-1945) stands on the west side of the plaza...behind the Cleveland Board of Education Building and faces the Peace Memorial Fountain on the Mall. The statue was a gift of The School Children of Greater Cleveland in 1932.

This naturalistic figure shows President Lincoln delivering his Gettysburg Address, which is engraved on a plaque below. [Source]

(Note: The building is now being converted into a hotel!)


Detail from the Board of Education Building


Cleveland Public Library, Ceiling Detail
Allegory of Industry
The other two visible are:
Right: Allegory of Music
Left: Allegory of Drama.
At the top (not visible) is Allegory of Graphic Arts

The vaulted ceilings [in the entrance lobby] are decorated with paintings completed in 1926 by artists working for the Joseph F. Sturdy Company of Chicago. The paintings recall those found in 15th century vaulted ceilings from the Italian Renaissance. [Source: Cleveland Public Library: The Art, Architecture, and Collections of the Main Library. A Self-Guided Tour]

Cleveland Public Library, entrance hall ceiling
A large terrestrial globe of pear-gray art glass hangs from the entrance hall ceiling. The globe was made by the the Sterling Bronze Company in 1925 and is based on a map by Leonardo da Vinci, now housed in Windsor Castle. The map is one of the earliest to depict the Americas - with North America indicated simply by small islands! The globe is surrounded by a bronze band depicting the signs of the zodiac. [Source: Cleveland Public Library: The Art, Architecture, and Collections of the Main Library. A Self-Guided Tour]

[Photos By: KPA]

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Sunday, November 2, 2014

The Franciscan University

I spent three days in this beautiful campus last weekend, during the Power of Beauty Conference, where I was also a presenter.

The week-end went well, my presentation was well-received, and I returned with memories of good discussions, beautiful environment, delicious food, and new visions.

This encourages me, more than ever, to continue with my book project Reclaiming Beauty: Winning Back Our Civilization, especially after I (bought) and read Dietrich von Hildebrand's book My Battle Against Hitler, which tells of his bravery and courage, which he of course diminishes in his humble way, against the evil that beset Germany ("my beloved Germany" he writes) in the early parts of the 20th century.

Our task, now, appears less difficult, but the surreptitious usurpation of our civilization goes on, and astute voices need to make the calls.

Below are photographs I took of the beautiful campus.


[Photo By: KPA]

The view of of St. Kolbe residence hall on the right, after St. Maximilian Kolbe, killed by the Nazis, and the St. Thomas Moore (after the saint) building on the left.

I took this shot while going from one conference presentation to another. The university is secluded from the town and other centers. To get there, one needs a car or some kind of transportation. An entrepreneurial student arranged for a shuttle bus to transport students to and from the campus, primarily to the Pittsburgh International Airport. That is where I met the shuttle, traveling a short (local bus) distance there from the Greyhound station.

Once on campus, the spiritual freshness of the place is beautifully palpable.




[Photo By: KPA]

A small wood near the campus' Rosary Circle.

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Pittsburgh, Pennsylvania

I had some lay-over time in Pittsburgh, so instead of waiting at the bus terminal, I decided to take my suitcase and carry-on (I was getting quite adept at this, and much stronger too!) and walk around the city, since the ticket agent told me that I was in the downtown area, where there were a few things to see.


View of Pittsburgh across the Allegheny River. These two bridge views are from my bus.


Two of the "Three Sisters" bridges (the second one is just behind the one at the front)
The are named: the Roberto Clemente Bridge, the Andy Warhol Bridge, and the Rachel Carlson Bridge.


Here's something about the waterways of Pittsburgh:
Downtown Pittsburgh is constrained by two rivers, the Allegheny on the north and the Monongahela on the south. They join at what is known as the "Point", forming the Ohio River. Because it is thus limited it has been forced to grow upwards, the downtown core is a dense and vertical bustling center; office workers stream in and out on the weekdays, packing buses, light rail trains, and the bridges during rush hours.[Source: Wikitravel]


The Double Tree Hotel clock tower, near the Port Authority Bus Terminal
(Downtown Pittsburgh)



A couple of blocks off the Port Authority is the United States Post Office and Court House
It was completed in 1934, and is still in use by the U.S. District Court for the Western District of Pennsylvania [Source]


More on the building:
The building was designed in the Stripped Classical style of architecture, which was commonly used for government buildings during the late 1920s and early 1930s. It is a refined style that conveys the dignity and stability of the federal government, which was particularly important during the Great Depression. It does not, however, contain excessive or exuberant ornamentation that was deemed inappropriate for a somber period in American history. It was one of the last classically inspired buildings to be constructed in Pittsburgh before Modern architecture became popular. [Source]
The building underwent several renovations:
During the 20th century, the building underwent several significant interior alterations, whіch included the addition оf new courtrooms аnd the removal оf the train tracks. Renovations thаt began іn 2002 involved the modernization оf existing courtrooms аnd the installation оf six new courtrooms аnd judge's chambers tо accommodate the growing needs оf the courts. Lobby spaces were restored, аnd the building's exterior wаs cleaned аnd re-pointed. [Source]
Below is a video of the buildings history, and its renovation highlights:




The Old Train Station, known as Penn Station
Union Station (or Pennsylvania Station, commonly called Penn Station by locals) is a historic train station at Grant Street and Liberty Avenue in Pittsburgh, Pennsylvania...The station building was designed by Chicago architect Daniel Burnham and built 1898–1903...On January 3, 1954 the Pennsylvania Railroad announced a $31.7 million (2014 dollars) in expansion and renovation for the complex...In September, 1978 The New Yorker art critic Brendan Gill proclaimed that Pittsburgh's Penn Station is "one of the great pieces of Beaux-Arts architecture in America. [Source]
[Photos By: KPA]

Below is a map of downtown Pittsburgh:


Map of Downtown Pittsburgh

The purple highlights show some of the places I managed to see.

The bridges highlighted are called the Three Sisters Bridges
(although the names are not all female, or related) [Source: Wikipedia]:
- 6th Street Bridge (Robert Clemente Bridge)
- 7th Street Bridge (Andy Warhol Bridge)
- 9th Street Bridge (Rachel Carson Bridge)
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Saturday, November 1, 2014

Erie, Pennsylvania

My bus to Toronto had a 5-hour lay-over in Erie, Pennsylvania. I looked at a simple map provided at the bus stop, and realized that Lake Erie (yes) was nearby, and the Erie Art Museum was in walking distance.

I pulled my mini-suitcase with the attached wheels, and went my way.

It was well worth it! And a surprise.


View of Lake Erie, in Erie, Pennsylvania


Exhibition at the Erie Art Museum

This exhibition at the Erie Art Museum which I osaw was titled, Styled by Adams: Streamlining America 1934-1958.
At just twenty six...Adams was ready to strike out on his own, opening a studio in Cleveland and working with his wife, Arleen, a talented artist and interior designer. Adams found instant success with his 1934 transition to the burgeoning field of industrial design, and the couple returned to Erie, settling in the country on Wolf Road where Adams worked from a studio in the barn on the old Metcalf estate.

Erie was a hub of industrial activity and an important part of the industrial corridor bridging the Midwest and the Northeast—Adams’ clients readily followed him to this now seemingly removed location. Adams designed, styled, and streamlined everything from toilets to tractors to the SkyWay Drive-In, all while raising prize chickens, four children and living the life of a country gentleman. Alexa D. Potter, curator of Styled by Adams, places Adams in his rightful role as a major figure in early American industrial design.[Source: Erie Art Museum website]
Those were the days of American ingenuity. I say that such ingenuity is coming back. I see it in the digital/internet/computer technology that is happening. I also see in the the cars that are being produced, regaining the field from the Far East.


Looking through a window in the museum


A small alley between the museum's buildings


The museum's cafe, looking out into a courtyard. The trees are pruned maples.


Leaving... (Taken from my bus)

The fresh lake air was a relief after those hours in the bus. And the view was lovely. I bought a Subway sandwich from a pleasant store, and had it on the bus later in the evening.

[Photos By: KPA]
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Posted By: Kidist P. Asrat
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