Sacred Causes: The Clash of Religion and Politics, from the Great War to the War on Terror
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Sacred Causes: The Clash of Religion and Politics, from the Great War to the War on Terror
578eBook
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Overview
Beginning with the chaotic post-World War I landscape, in which religious belief was one way of reordering a world knocked off its axis, Sacred Causes is a penetrating critique of how religion has often been camouflaged by politics. All the bloody regimes and movements of the twentieth century are masterfully captured here, from Stalin's Soviet Union, Hitler's Germany, Mussolini's Italy, and Franco's Spain through to the modern scourge of terrorism. Eloquently and persuasively combining an authoritative survey of history with a timely reminder of the dangers of radical secularism, Burleigh asks why no one foresaw the religious implications of massive Third World immigration, and he deftly investigates what are now driving calls for a civic religion to counter the terrorist threats that have so shocked the West.
Product Details
| ISBN-13: | 9780061753442 |
|---|---|
| Publisher: | HarperCollins |
| Publication date: | 03/19/2024 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 578 |
| Sales rank: | 924,442 |
| File size: | 2 MB |
About the Author
Michael Burleigh is the author of Earthly Powers, Sacred Causes, and The Third Reich: A New History, which won the Samuel Johnson Prize for Nonfiction. He is married and lives in London.
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Sacred Causes
The Clash of Religion and Politics, from the Great War to the War on Terror
Chapter One
'Distress of Nations and Perplexity':
Europe after the Great WarI 'have you news of my boy jack?'
Some future archaeologist, should all written records vanish, may speculate that early-twentieth-century Europe witnessed a regression to the age of megaliths and funerary barrows before it succumbed to a more general primitive fury. The extent of this commemorative enterprise can be gauged from the fact that each of France's 35,000 communes erected a war memorial, mainly between 1919 and 1924, as did most of the parish churches, with a special chapel, plaque or stained-glass window dedicated to local representatives of the two million French war dead.1 Such memorials proliferated across the continent and beyond, with memorial arches, cenotaphs, obelisks, ossuaries and crosses, and plinths peopled by eyeless poilus and tommies in bronze or stone. At Douaumont, Hartmanwillersdorf or Lorette, imposing memorials marked these vast necropolises for the dead. The continent's culture was more generally permeated by the loss of nine million men in a conflict that had become maniacal in its relentless destructiveness. There were a further twenty-eight million wounded and millions too who had experienced captivity. The dead left three million widows, not including women they might have married, and, on one calculation, six million fatherless children, not to speak of tens of millions of grieving parents and grandparents, for the war burned its way up and down the generations with heedlessferocity. Total war also struck directly at civilians, whether in the form of burned villages, reprisal shootings and the sinking of merchant ships, or as naval blockades gradually decimated entire populations through calculated starvation.
Myriad individual griefs welled into a greater sense of public loss, in some quarters sentimentalised as a culturally significant 'lost generation'—although plenty of butcher's boys and postmen were 'lost' as well as minor painters and poets. The querulous homosexual Oxford don A. L. Rowse remembered an encounter from his schooldays during the unveiling of a war memorial:
A little man came up to me and started talking in a rambling way about his son who was killed. I think the poor fellow was for the moment carried away with sorrow. He said 'Sidney Herbert—Sidney Herbert—you know they called him Sidney Herbert, but really he was called Sidney Hubert: he was my boy. He was killed in the War—yes: I thought you would like to know.' And he went on like that till I dared not stay any longer with him.2
Rudyard Kipling lost his son John, a subaltern in the Irish Guards, at the battle of Loos in 1915. John's (or 'Jack's') body was never found; it was presumed to have disappeared during a German bombardment, along with half of the British war dead, whose bodies remained unrecovered. Kipling wrote 'My boy Jack' to express his desolation:
'Have you news of my boy Jack?'
Not this tide.
'When d'you think that he'll come back?'
Not with this wind blowing, and this tide . . .
'Oh, dear, what comfort can I find?'
None this tide,
Nor any tide,
Except he did not shame his kind—
Not even with that wind blowing, and that tide.
Possessed even in old age of indefatigable energy, fuelled by implacable hatreds not exclusively exhausted by the Germans, Kipling became a leading member of the Imperial War Graves Commission, overseeing the creation of decorous cemeteries and memorials to John and his kind. They include the Tyne Cot Memorial, where twenty-one-year-old Lieutenant James Emil Burleigh MC of the 12th Battalion Argyle and Sutherland Highlanders is remembered 'with honour', while my other uncle, Lieutenant Robert Burleigh, twenty-three years old, of the Royal Flying Corps, lies in Knightsbridge Cemetery at Mesnil-Martinsart. For others the war left no mortal remains to bury.
Powerful emotions once accompanied monuments experienced nowadays in a blur of traffic—such as the Artillery memorial in London's busy Marble Arch or the Arc de Triomphe in Paris. Others are too modest to attract a second glance unless one consciously seeks them out, or they have disappeared into the uncertainty that eventually disperses the material effects of even the most scrupulous. For years after the war, reminders of this colossal tragedy lay in drawers or were displayed on mantelpieces and sideboards: photographs of sons, brothers, husbands, uncles in uniform; bundles of letters and field postcards; civilian clothes and juvenilia, augmented by fragments of the soldier's life—perhaps a ring, wristwatch or lucky charm that had brought no luck—if relatives were so fortunate.
The final British war memorial was unveiled in July 1939 at the seaside resort of Mumbles in Wales, the last summer before Europe's civil war resumed on a larger scale. Memorials included simple stone markers in obscure villages; plaques in Oxford college chapels and public schools (at Repton alone 355 alumni had perished) or on the walls of metropolitan stations, recalling 19,000 dead railwaymen; and last, but not least, the two and a half thousand cemeteries that transformed French hectares into permanent corners of England and its dominions.3
Memorialising the dead evolved from practices that initially accompanied armies of the willing. In Britain, rolls of honour, recording the names of pre-1916 volunteers, mutated into lists of the dead, whose names appeared on separate tablets, or proliferated below an ominous black line separating them from men still alive. Primitive street shrines were created in the East End of London, often at the prompting of the same Anglo-Catholic clergy who had introduced settlements into those dismal areas. These were simple affairs of names, illustrative kitsch clipped from the newspapers, and arrangements of wilting flowers, to which more puritanically minded clerics would object at their peril, for the shrines protected men at the front. Permanent memorials, intended to focus mass bereavement, superseded these impromptu shrines, although resort to spiritualists, to which modern technologies had given an enormous fillip since the late nineteenth century, suggests a reluctance to accept that the dead were beyond human contact regardless of disapproval by the Church of England.
Sacred CausesThe Clash of Religion and Politics, from the Great War to the War on Terror. Copyright © by Michael Burleigh. Reprinted by permission of HarperCollins Publishers, Inc. All rights reserved. Available now wherever books are sold.
Table of Contents
Preface xi'Distress of Nations and Perplexity': Europe after the Great War 1
The Totalitarian Political Religions 38
The Churches in the Age of Dictators 123
Apocalypse 1939-1945 214
Resistance, Christian Democracy and the Cold War 284
The Road to Unfreedom: The Imposition of Communism after 1945 319
Time of the Toy Trumpets 345
'The Curse of Ulster': The Northern Ireland Troubles c. 1968-2005 373
'We Want God, We Want God': The Churches and the Collapse of European Marxist-Leninism 1970-1990 415
Cubes, Domes and Death Cults: Europe after 9/11 450
Notes 485
Picture Credits 511
Select Bibliography 513
Index 535
What People are Saying About This
“Compelling. . . . For all his acerbity, this author remains a humane presence throughout his book.”
“History is rarely rendered in such thrilling breadth, with such wit or with such terrible topicality.”
“Michael Burleigh writes well about the woolly, messianic religiosity of Nazism in particular.”
“Beautifully written, fearlessly outspoken, full of superb portraits of heroes and monsters, Sacred Causes is an exuberant tour-de-force.”
“Impressive. . . . Burleigh’s book deserves the widest possible readership.”
“Sacred Causes is most useful where it uncovers the hidden roots of 20th-century totalitarianism.”
“A magnificent history of the 20th century. . . . A terrifically entertaining book.”
“Burleigh’s book is epic in its range…refreshingly unjudgemental. . . . This brilliant book proves that history has no end.”
“Brilliant. . . . A powerful indictment of our uneasy times.”
“It is a tribute to Mr. Burleigh’s intellectual passion that . . . he manages to challenge and enlighten.”
“Burleigh’s study of secular hubris may well be judged to be the most significant work of history published this decade.”
“Michael Burleigh’s Sacred Causes is one of the most important books of the decade.”