Roman Catholicism, diplomacy, and the European communities, 1958-1964

This article investigates the Roman Catholic Church's role in the process of European integration from the first Hallstein Commission in 1958 to the failure of the Holy See's application to establish a diplomatic representation at the European Economic Community in 1964. The article focuses on the Church's response toward emerging European institutions and shows that local mobilization in Luxembourg, Strasbourg, and Brussels was instrumental in shaping relations between the Catholic Church and the European Communities (EC). The Church's position toward the EC, placing local communities as prime actors in dialogue with European institutions, reflected the sensitive nature of religion during the Cold War.

A survey of economic growth

Understanding the process of economic growth has been called the ultimate objective of economics. It has also been likened to an elusive quest – like the Holy Grail or the Elixir of Life (Easterly 2001). Taking on such a quest requires ingenuity and perseverance. Even small insights along the way can have major benefits to millions of people; small mistakes can do the reverse. Economies which achieve large increases in output over extended periods of time, not only enable rapid increases in standards of living, but also have dramatic changes in the economic, political and social landscape. For example, the USA is estimated to produce approximately 30 times as much in 1999 as it did in 1899. This sustained economic growth means that in 1999 the USA had an average income per capita of US$34 100. In contrast, sub-Saharan Africa had an average income of $490. Understanding these vast income differences, produced over many decades, is the elusive quest. The aim of this survey is to explain how economists try to understand the process of economic growth. To make the task manageable, the focus is on major issues and current debates. Models and conceptual frameworks are discussed in section III. Section IV summarises empirical studies, with a particular focus on econometric studies of groups of countries. This is not to say that case studies of single countries are not valuable, but space precludes covering everything. The following section sets out some facts about economic growth and, hopefully, motivates the further effort needed to tackle the theory and econometrics.

‘Wir stehen fest zusammen/Zu Kaiser und zu Reich!’: Nationalism Among Germans in Britain, 1871–1918

German unification in 1871 triggered a wave of enthusiasm for the fatherland amongst German migrants worldwide. Britain was no exception. National confidence and coherence received a boost through the new symbols of ‘Kaiser’ and ‘Reich’. From the 1880s onwards, more and more militaristic and chauvinistic undertones could be heard. Local branches of German patriotic and militaristic pressure groups were founded in Britain. Support for Germany’s ‘new course’ of colonialist expansion and its ambitious naval programme was, however, not confined to right–wing groups but permeated ethnic life in general. Religion and nationalism stood in a symbiotic relationship; some German academics lecturing at British universities displayed chauvinistic attitudes; social clubs were increasingly dominated by an atmosphere of ‘Reich’–nationalism. After the outbreak of war, public expressions of pro–German attitudes did not disappear and were one of numerous factors contributing to Germanophobia within the host society.

Nationalism gone global:the Hauptverband Deutscher Flottenvereine im Auslande 1898-1918

The Wilhelmine battle fleet was a powerful symbol of national strength and unity not only within the Reich but also in German ethnic communities abroad. A global network of 179 navy clubs with 9,500 members (1913) was coordinated by the Berlin-based Central League for German Navy Clubs Abroad (Hauptverband Deutscher Flottenvereine im Auslande). Its aims were the collection of migrants’ money for concrete navy projects and the promotion of allegiance to the Reich and of ethnic cohesion abroad. The article analyses German navy campaigning within a transnational framework and supports the view that migrants were discursively drawn into Imperial Germany’s global aspirations as outposts of ‘Germanness’ abroad. Existing scholarship, however, tends to look at them as passive objects of a discourse conducted within Germany, as a canvas onto which (semi-)colonial fantasies could be projected. This article argues, rather, that ‘Germans abroad’ could also be active participants within a transnationally conducted and multi-directional discourse. They did not necessarily defy nationalist assumptions but could, in fact, be deeply embedded in the construction of these assumptions.

The fevered novel from Balzac to Bernanos:frenetic Catholicism in crisis, delirium and revolution

Book Review: The Fevered Novel from Balzac to Bernanos: Frenetic Catholicism in Crisis, Delirium and Revolution. By Francesco Manzini. (IGRS Books). London: Institute of Germanic and Romance Studies, 2011. 264 pp. Full text: This monograph is an important and compelling account of a novelistic tradition that stretches from Georges Bernanos back to Balzac, by way of Léon Bloy, Joris-Karl Huysmans, and Barbey d'Aurevilly. Depending on a master plot that evokes Maistrean themes of blood, sacrifice, and redemption, working in a feverish female body, this canon combines Romantic freneticism and anti-Enlightenment religion to create a compound that Francesco Manzini calls ‘frenetic Catholicism’. The theme of fever, Manzini tells us, was commented on by Huysmans in writing about Barbey d'Aurevilly. When André Gide read Bernanos's Sous le soleil de Satan, he dismissed it as a rehash of Bloy and Barbey. In this present work Manzini aims to make us aware once more of the gradually intensifying themacity of fever in writings more usually classed in theologo-literary categories. His analysis encompasses (though is not restricted to) Balzac's Ursule Mirouët, Barbey d'Aurevilly's Un prêtre marié, Huysmans's En rade, Bloy's Le Désespéré and La Femme pauvre, and Bernanos's Nouvelle histoire de Mouchette. Thus, as Manzini argues in his conclusion, between the freneticism of the Romantics and that of the surrealists this corpus represents an intermediary wave of freneticism, foregrounding fever, hyperconsciousness, dreamlike episodes, and female automatism. Manzini's knowledge of, and ease amidst, the sources is constantly impressive. Much like Richard Griffiths before him (The Reactionary Revolution: The Catholic Revival in French Literature, 1870–1914 (London: Constable, 1966)), he has read both the bad novels and the good ones. For that we are in his debt. His commentary thrives on the oddities of his subjects. He points quite rightly to the peculiar hubris of writers whose contempt for the secular excesses of scientism leads them down a cul-de-sac of primitive medical quackery. Likewise, he underlines how Zola's attempt to unwrite Barbey — exorcising the former's anti-Romantic animus, as much as scratching his anticlerical itch — leads him to recapitulate Barbey's religious authoritarianism in the secular vernacular of patriarchy. Les espèces qui se rapprochent se mangent, to paraphrase Bernanos (Les Grands Cimetières sous la lune). In spite of all Manzini's tightly organized analysis, however, this reader wonders whether the fevered novel ‘best allowed contemporaries — and now […] literary critics and historians — to imagine the issues at stake in the amorphous scientistic, religious, and political debates’ of the period (p. 17). Below the ideological clashes of nineteenth-century science and religion, the two contending dynamics of anthropocentrism and theocentrism are attested and, it can be argued, even more perfectly dramatized in other Catholic literature (Charles Péguy's poetry, for example). In these terms, what distinguishes the Catholic frenetics from their Romantic or surrealist counterparts is that their fevered subject represents an attempt to build a road out of what Canadian philosopher Charles Taylor calls ‘buffered’ individuality, and back towards the theocentric porous subject who is open to divine influence. By way of minor corrections, nuns do not take holy orders (p. 94) but make religious profession by taking vows. Also, the last Eucharistic host is not extreme unction (p. 119) but viaticum.