New Post and New Pictures

Check out the new post below on Prof. Nagy's talk on Thucydides and Christianity.

Also, see the new pictures from Fr. Kuzniewski's and Fr. Stempsey's presentations.

Theology by the Slice: "Thucydides: Paene Noster?"

On Wednesday night, we were honored to hear a talk by the illustrious Prof. Blaise Nagy. Prof. Nagy is a Professor of Classics at Holy Cross and  is a nationally recognized expert in Classical history. He has been teaching here for over thirty years, and during that time he has taught nearly every course that the Classics Department offers (except archaeology). He also now has the distinction of drawing the largest crowd ever to come to Theology by the Slice (nearly 40 people!). Combining his profession and his Catholic faith, Prof. Nagy's talk was called "Thucydides: Paene Noster?" and focused on the elements of Christianity present in the ancient historian's work.

Before coming to Thucydides, however, Prof. Nagy began by affirming that he was, in fact, Catholic. For him, professing his catholic faith has become second nature. It has been influencing him for his entire life, beginning when his parents fled the godless, communist state of Hungary for Canada and then the US.

As a Catholic, Prof. Nagy finds that there is some tension between his faith and his profession. There are many aspects of the Classical world which are not worthy of emulation, such as Lucretius's disregard for life, institutionalized pederasty, slavery, and the casual treatment of genocidal acts. It is sometimes hard to present the Classics as a wonderful subject of study amid these issues.

Nevertheless, there are eminent traces of Christianity embedded within Classical society. Justin Martyr, for example, writes of a "spermatic logos" a seed of Christ present in the writings of Plato and other ancient philosophers (Apology 1.46). He also thought Socrates's trial, where he was condemned for not believing in the gods of the city, was analogous to being martyred for the Christian faith (Apology 2.10). Tertullian of Carthage referred to Seneca the Younger and Socrates as paene noster or "almost one of us" (hence his talk's title). Vergil was considered a proto-Christian from the Middle Ages and beyond, because of his Fourth Eclogue, which foretold the birth of a boy who would usher in an era of peace. 

After this introduction, Prof. Nagy set out to do what has probably never been done before (nor will ever be tried again): to demonstrate the Thucydides was paene noster, almost a Christian. 

Thucydides (Θουκυδίδης) was an ancient Greek historiographer, who lived from c. 465-c. 400 BC. His only literary work is The Histories, which details the war between the Peloponnesians and the Athenians (431-404 BC). He was afflicted with the great plague in 430, but survived it (this will be important later). Thucydides was also a general in the Athenian army, and thus provides first-hand accounts of events ("autopsies"). He was expelled from Athens in 424/3 for a botched assignment in Amphipolis. 

Thucydides is of paramount importance as an historian. David Hume sums up his reputation well: "The first page of Thucydides is, in my opinion, the commencement of real history. All preceding narrations are so intermixed with fable, that philosophers ought to abandon them to the embellishments of poets and orators. (Of the Populousness of Ancient Nations, 1742). Nietzsche thought of him as a positivist and a rationalist, and thought him "rich in unuttered thoughts" (Gotzen-Dammerung, 1888). Thucydides conceived of man as a political creature , and thought that it was his role as an historian to find the real causes of human events.

He avoided the popular approach of his predecessor Herodotus by avoiding trying to "entertain" his readers (although he does attempt to draw them in). He saw human nature as constant, and was thus convinced that history repeated itself. Every Classical historian who succeeded Thucydides was deeply influenced by his work.

Finally, he was an atheist - at least, according to historian K.J. Dover. Prof. Nagy, however, called on us to question Dover's assertion. He first pointed out several passages which dealt with Thucydides's "atheism." He quotes a speech by Pericles saying that the Athenians have plenty of resources for a war, and they could even use a gold statue of Athena for funds if necessary (Histories 2.13). While this would seem to show irreverence, it should be known that this account is written in indirect discourse - that is, it is reported speech and Thucydides is distanced from the comments. Further, Straussians  suggest that Thucydides is trying to blacken Pericles's reputation with this speech, and the irreverence is a way to defame him.

So many students!

Thucydides also shows distaste for oracles. He sneers at a word discrepancy in a prophecy of the oracle of Delphi, and says that the prophecy will be read with whatever word suits the reader's purpose - in effect, the prophecy is inane 2.54). The oracle, however, was widely disliked because a false prediction about the Persian War earlier in the century (the oracle predicted a Persian victory. The Greeks won). Thus, a distaste for oracles was not unique to Thucydides.

Further, Thucydides takes issue with superstitious scruples. When Nicias, a general whom Thucydides greatly admires, delays departing from Syracuse because of a superstition about the full moon (. He was executed and his troops suffer heavy casualties as a result of this delay. Still, hatred of superstition was not unique to Thucydides. Plutarch, who was a priest of Apollo and a devout man, had little patience for superstition. Does rejecting superstition make one an atheist?

This prompts the question, was there anything Christian about Thucydides? 

In the plague narrative, we see Thucydides praise the Athenians who tend to the sick and shows compassion for the afflicted (2.51). This is not at all unlike Visiting the Sick, one of the corporal works of mercy. Likewise, when describing the retreat from Syracuse, Thucydides shows remarkable compassion for the sufferings of the wounded:  

On the third day after the sea-fight, when Nicias and Demosthenes thought that their preparations were complete, the army began to move. They were in a dreadful condition; not only was there the great fact that they had lost their whole fleet, and instead of their expected triumph had brought the utmost peril upon Athens as well as upon themselves, but also the sights which presented themselves as they quitted the camp were painful to every eye and mind. The dead were unburied, and when any one saw the body of a friend lying on the ground he was smitten with sorrow and dread, while the sick or wounded who still survived but had to be left were even a greater trial to the living, and more to be pitied than those who were gone. Their prayers and lamentations drove their companions to distraction; they would beg that they might be taken with them, and call by name any friend or relation whom they saw passing; they would hang upon their departing comrades and follow as far as they could, and, when their limbs and strength failed them, and they dropped behind, many were the imprecations and cries which they uttered. So that the whole army was in tears, and such was their despair that they could hardly make up their minds to stir, although they were leaving an enemy's country, having suffered calamities too great for tears already, and dreading miseries yet greater, in the unknown future (7.75).

Thucydides is thought of as being totally dispassionate and distanced from his subject, yet we see him here showing great empathy. In fact, his compassion is Christian-like.

Further, at the end of the Melian Dialogue, between the Melian and Athenian generals, we see the Athenians casually dismiss objections to their slaughter of the Melian city (5.116). This dialogue was entirely fabricated by Thucydides, and he makes no comment on it, yet over the next two books we see the Athenians get decimated on their Sicilian campaign. Does he show the Athenians being justly punished for the sin of genocide?

Finally, during the Funeral Oration of Pericles, we see a mention of greater glory to come. Compare the end of the oration to a line from St. Paul:

And when the moment came they were minded to resist and suffer, rather than to fly and save their lives; they ran away from the word of dishonour, but on the battle-field their feet stood fast, and in an instant, at the height of their fortune, they passed away from the scene, not of their fear, but of their glory (2.42).

In a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed (1 Corinthians 15:52).

Rejection of oracles and superstition, by itself, does not make Thucydides an atheist. Plutarch, the ancient biographer, also rejects superstition in religion and yet was a priest of Apollo. Thucydides saw the shortcomings in Greek religion, and was, perhaps, ready for something greater. Imagine, what a five-hour conversation with St. Paul might have done for Thucydides!

We sincerely thank Prof. Nagy for all the hard work he put into this presentation. It was an entertaining and illuminating hour for everyone who came.

Theology by the Slice: "Faith and Science"

Wednesday night, we heard an absolutely astounding talk by Prof. Suzanne Kulevich of the Chemistry Department. Prof. Kulevich is an alumna of Holy Cross (2006) and earned her doctorate in Analytical Chemistry at the University of Wisconsin, Madison. Prof. Kulevich's talk was called "Faith and Science" and explored both her personal experience as a Catholic chemist and the broader relations between Christianity and the work of scientists.

Rather than treating the question of whether science and religion can coexist, Prof. Kulevich began with the perspective that they do coexist. As a Catholic, she sees science as another way to know, to love, and to serve God (cf. CCC 1). Science is, essentially, the pursuit of truth, and any pursuit of truth is a pursuit of God.

This was evident to St. Ignatius. Once, when praying in nature, he came to realize that God was present not just in his prayer but also in all his surroundings - hence, the Jesuit ideal of finding God in all things. When one explores nature in depth, as a scientist does, the complexity one finds reveals the profundity of God's grace. This is why the Jesuits have always been such strong proponents of the arts and sciences. The Doctrine of the Incarnation speaks to this sentiment. Because God became a human being, whenever we pursue something which makes us more human (human as God intended us to be), we pursue God.

The natural world is an avenue for the experience of wonder and awe. The desire to know more, discovering the complexity of biological structures and the order they exist in, produces in the scientist a sense of awe at God's creation. As a teacher, Prof. Kulevich finds it particularly fulfilling to see students filled with that sense of awe, which in turn leads them to an appreciation for and love of God.

Science also enables the person of faith to serve God with devotion, by making use of their knowledge. A scientist can look to the Seven Corporal Works of Mercy to find a way to apply his or her knowledge. For example, he can feed the hungry by cultivating new and better crops, or give drink to the thirsty by finding ways to provide clean water, or using forensics to find and properly bury the dead. Jesuits today are active in scientific research, devoted to revealing the wonders of the natural world, being men for God and for others, and overcoming the misuse of science in the world. Prof. Kulevich takes much inspiration from this mission.

Despite these opportunities to do good, Catholic scientists are faced with challenges. It is a common belief that faith and science do not coexist. Although this is a misconception, the Catholic scientist can still feel like he's in the minority. 

Publication can also raise ethical issues. Publishing scientific papers can be a good thing, for it allows the scientist share his work for the betterment of others. Nevertheless, academics faced with a "Publish or Perish" culture can have their better judgment clouded. The desire for fame and status infringes on paper quality and conscience. Prof. Kulevich knew of a scientist who put the words "Human Embryonic Stem Cells" in the title of the paper even though the paper's main focus was something else. This scientist used the destruction of human life simply to splash up a paper.

Further, a scientist of faith may not share the same ethics as other scientists, especially concerning issues like abortion and stem cell research. This can be overcome, however, with courage. If a Catholic scientist insists that he cannot do any work dealing with contraception, stem cells, or abortion, and if he works hard to compensate, he can preserve his ethics and still carry out his work. 

Finally, when a scientist encounters something new in research, he may not know exactly how the church views the unprecedented situation. In these cases, he needs to seek out someone who has a sufficient background in both science and theology/ethics to help make a judgment. Prof. Kulevich also highly recommended the Catholic Bioethics Research Center, a group which compiles article on ethics and research and provides consultation for Catholic scientists and doctors.

There are those who place science on a pedestal, thinking it able to cure all humanity's ails, and essentially make it a religion. These people will eventually run into problems. They may choose to live an unhealthy lifestyle on the presumption that science will eventually develop a cure. However, there are questions that science simply cannot answer, and those who adhere to "scientism" will eventually be disappointed.

There is also need for theologians to have a presence in the scientific community, and for scientists in the faith community. We are in need of science that honestly pursues knowledge, and protects the sanctity of human life. The presence of faith in the scientific community can accomplish this. Christians who reject science, however, can serve to limit other Christians who would otherwise enter the sciences. 

Further, scientists need a place in the faith community. On occasion, one sees priests and bishops, when defending life issues, whose ethics are spot-on but whose science isn't quite right. If the science isn't sound, the accompanying ethics will easily be dismissed. We need scientists to work with the Church to provide sound science to accompany her sound ethics.

Prof. Kulevich closed her talk with this quote, from Pope Bl. John Paul II to George Coyne, S.J., Director of the Vatican Observatory:

[S]cience develops best when its concepts and conclusions are integrated into the broader human culture and its concerns for ultimate meaning and value. Scientists cannot, therefore, hold themselves entirely aloof from the sorts of issues dealt with by philosophers and theologians. By devoting to these issues something of the energy and care they give to their research in science, they can help others realize more fully the human potentialities of their discoveries. They can also come to appreciate for themselves that these discoveries cannot be a genuine substitute for knowledge of the truly ultimate. Science can purify religion from error and superstition; religion can purify science from idolatry and false absolutes. Each can draw the other into a wider world, a world in which both can flourish.

   

In response to a question afterward, Prof. Kulevich said that science can be particularly effective in proving the Church's teaching on abortion correct, for it can demonstrate how the unborn child develops and shares human characteristics with the born.

We sincerely thank Prof. Kulevich for all the hard work she put in to this presentation. It was a fascinating and inspiring talk about a topic of great relevance in today's culture.