“Yet even amid the concert of the great powers [late 1814 in Vienna] there was evidence that it [progress] lived on as an ideal. That June, on his return from preparatory negotiations in Paris, the British Foreign Secretary had been greeted by his fellow parliamentarians with a standing ovation. Among the terms of the treaty agreed by Lord Castlereagh had been one particularly startling stipulation: that Britain and France would join in a campaign to abolish the slave trade. This, to Benjamin Lay, would have been fantastical, an impossible dream. The treaty, though, in the view of some in the British parliament, did not go nearly far enough. Castlereagh, anxious not to destabilize France’s recently restored monarchy, had agreed that French merchants should be permitted to continue trafficking slaves for a further five years. This, it had turned out, was a concession too far. Within days of the Foreign Secretary’s seemingly triumphant return from Paris, an unprecedented campaign of protest had swept Britain. Petitions on a scale never before witnessed had deluged parliament. A quarter of all those eligible to sign them had added their names. Never before had the mass of the British public committed themselves so manifestly to a single issue. It had become for them, the French Foreign Minister noted in mingled bemusement and disdain, ‘a passion carried to fanaticism, and one which the ministry is no longer at liberty to check’. Castlereagh, negotiating with his opposite numbers at Vienna, knew that his hands were tied. He had no option but to secure a treaty against the slave trade.”

Tom Holland Dominion: How the Christian Revolution Remade the World

“’There is no graded scale of essential worth,’ [Martin Luther King Jr.] King had written a year before his assassination. ‘Every human being has etched in his personality the indelible stamp of the creator. Every man must be respected because God loves him.’ Every woman too, a feminist might have added. Yet King’s words, while certainly bearing witness to an instinctive strain of patriarchy within Christianity, bore witness as well to why, across the Western world, this was coming to seem a problem. That every human being possessed an equal dignity was not remotely self-evident truth. A Roman would have laughed at it. To campaign against discrimination on the grounds of gender or sexuality, however, was to depend on large numbers of people sharing in a common assumption: that everyone possessed an inherent worth. The origins of this principle – as Nietzsche had so contemptuously pointed out – lay not in the French Revolution, nor in the Declaration of Independence, nor in the Enlightenment, but in the Bible.”

Tom Holland Dominion: How the Christian Revolution Remade the World

“Surrounded by masked men during a phosgene attack at Verdun, Pierre de Mazenod was reminded of a ‘carnival of death.’ For many, gas took the war into the realm of the unreal, the make-believe. When men donned their masks they lost all sign of humanity, and with their long snouts, large glass eyes, and slow movements, they became figures of fantasy, closer in their angular features to the creations of Picasso and Braque than to soldiers of tradition. Dorgelès called the gas mask ‘this pig snout which represented the war’s true face.’ British comment on the German gas attacks included the following: ‘With used by the Germans of poison gas the war took a more bitter turn and horror followed horror until the soldier of civilization had to rise to a height of courage putting altogether in the shade that of the Knights of old, who went out to fight loathly dragons which breathed fire and mephitic vapours. In this mortal struggle with a race of scientific orang-outans, it requires a shutting of the eyes to externals and a looking inward to see the nimbus shining from the brow of the soldier... But how much more splendid than that of any beplumed, caparisoned soldier of old, is his courage as he rides, or squats in mud or dust, swathed in his chemical bandages so that all human likenesses is lost, awaiting not only shot and shell and steel, but flammenwerfer, asphyxiating gas, lachrymatory gas, stink gas, and other instruments of German warfare!’”

Modris Eksteins Rites of Spring: The Great War and the Birth of the Modern Era

This week on Forum Daily News with Hal Roberts, I discussed the JCCF petition against Bill C22 that I personally delivered to the Prime Minister’s Office in the admittedly remote hope that they’ll reconsider this Draconian and mistargeted bill.

In my latest Loonie Politics column I deplore the prideful inability of people in public life to admit an error and apologize even though, weirdly, it would be better PR than their flailing efforts at spin control, as well as better statecraft and soulcraft.

“Henry James referred in January 1915 to the ‘baseness of demonism’ that lay behind the destruction of Ypres, but the first systematic use of asphyxiating gas on the Western Front by the Germans, on April 22nd, 1915, at Langemarck near Ypres, against French and Canadian troops, removed any doubts in the Allied populations about the satanic nature of the German threat and about German ‘guilt’. That event in the spring of 1915 was the most spectacular act in what Pierre Miquel has called ‘the terrorist war.’”

Modris Eksteins Rites of Spring: The Great War and the Birth of the Modern Era

In my latest National Post column I urge media, observers and citizen-voters to devote less attention to partisan ephemera and more to deep structural problems that will bring self-government crashing down if not addressed and fairly soon.

Angela “Merkel, when she insisted that Islam belong in Germany just as much as Christianity, was only appearing to be even-handed. To hail a religion for its compatibility with a secular society was decidedly not a neutral gesture. Secularism was no less bred of the sweep of Christian history then were Orbán’s barbed-wire fences. Naturally, for it to function as its exponents wished it to function, this could never be admitted. The West, over the duration of its global hegemony, had become skilled in the art of repackaging Christian concepts for non-Christian audiences. A doctrine such as that of human rights was far likelier to be signed up to if its origins among the canon lawyers of medieval Europe could be kept concealed. The insistence of United Nations agencies on ‘the antiquity and broad acceptance of the conception of the rights of man’ was the necessary precondition for their claim to a global, rather than merely Western, jurisdiction. Secularism, in an identical manner, depended on the care with which it covered its tracks. If it were to be embraced by Jews, or Muslims, or Hindus as a neutral holder of the ring between them and people of other faiths, then it could not afford to be seen as what it was: a concept that had little meaning outside of a Christian context. In Europe, the secular had for so long been secularized that it was easy to forget its ultimate origins. To sign up to its premises was unavoidably to become just that bit more Christian. Merkel, welcoming Muslims to Germany, was inviting them to take their place in a continent that was not remotely neutral in its understanding of religion: a continent in which the division of church and state was absolutely assumed to apply to Islam.”

Tom Holland Dominion: How the Christian Revolution Remade the World