Ernie Harwell was calling the play by play over television for the first live televised sports broadcast from coast to coast. The series featured the famous “shot heard round the world” at the Polo Grounds in 1951. It’s possibly baseball’s most well known historic moment featuring a dramatic 9th inning home run by Bobby Thompson to defeat the Brooklyn Dodgers, sending the New York Giants to the World Series. It was Russ Hodges radio call of the same game, however, that became etched in American sports lore. Harwell humorously says, “Only my wife knows I was on the air that day.”

Harwell received plenty of fame, notoriety, and admiration however, as the regular voice of the Detroit Tigers starting in 1960. Harwell was honored by his hometown of Washington, Ga, just weeks after celebrating his 90th
birthday
. He returns to the place where it all started as a word-smith and story-teller, characteristics often strongly associated with Southerners of his era. Harwell is also known to have overcome a severe speech impediment on his way to broadcast glory. Harwell just recently was enshrined in the Georgia Sports Hall of Fame, he’s already received the prestigious Ford C. Frick Award from the National Baseball Hall of Fame and Museum in 1981.

Harwell has many thrilling encounters and prestigious awards in his long life, but his most important encounter he says came on Easter morning in 1961 at a Billy Graham Crusade in Bartow, Florida. “Something told me I should go, and then I turned to Jesus, and ever since then my life hasn’t been the same since,” Harwell says. The famed voice of the Tigers has also been long been involved with Baseball Chapel, an evangelistic ministry for ballplayers.

In 1991, when former Michigan football coach Bo Schembechler took over Tiger baseball operations, he let Harwell go. Harwell said it was a tough time for him, but he wanted to have peace and trust God, never be bitter, accept the situation. Fans immediately rallied to Harwell’s defense and Tiger ownership suffered the consequences of what can only be called a major public relations disaster. Mike Ilitch bought the Tigers in 1993, and went about recapturing the magic of Tiger history and tradition. Ilitch immediately rehired Harwell to the delight of the fans. Harwell eventually retired in 2002 on his own terms.

His wife also survived cancer, and Harwell thanks God. “One of the greatest things about Jesus is he lifts your burdens, worries, and cares. Jesus takes care of me, I don’t worry about anything. I know Scripture says “God works all things for good,” Harwell says. Former broadcast partner Jim Price credits Harwell for giving him spiritual guidance when Price’s son was diagnosed with autism.

Harwell is a man of many honors and talents; He served honorably in the Marines during WWII. Harwell is also a well known writer, and over 65 songs he has written have been recorded by artists. Harwell amusingly notes, “I have more no-hitters than Nolan Ryan.” Harwell is a legend though, a prized piece of Americana. A voice and personality who represents so well an era where baseball over the radio magically ruled the airwaves.

The famed announcer is also known for not worrying and enjoying life, a peace he says “comes from Christ.” Harwell also started the first game of every broadcast year with a quote from Scripture in Song of Solomon, “The flowers are springing up and the time of the singing of birds has come. Yes, spring is here.”

Speaking of the history of morality and moral judgments in historiography, Alister MacIntyre makes a pointed observation about a complementary distinction that arises between what might be called “intellectual” and “social” history:

Abstract changes in moral concepts are always embodied in real, particular events. There is a history yet to be written in which the Medici princes, Henry VIII and Thomas Cromwell, Frederick the Great and Napoleon, Walpole and Wilberforce, Jefferson and Robespierre are understood as expressing their actions, often partially and in a variety of different ways, the very same conceptual changes which at the level of philosophical theory are articulated by Machiavelli and Hobbes, by Diderot and Condorcet, by Hume and Adam Smith and Kant. There ought not to be two histories, one of political and moral action and one of political and moral theorizing, because there were not two pasts, one populated only by actions, the other only by theories. Every action is the bearer and expression of more or less theory-laden beliefs and concepts; every piece of theorizing and every expression of belief is a political and moral action.

After Virtue, 2d ed., p. 61

See also: Lord Acton, Lectures on Modern History (1906).

“The challenge of climate change is at once individual, local, national and global. Accordingly, it urges a multilevel coordinated response, with mitigation and adaptation programs simultaneously individual, local, national and global in their vision and scope”, stated Archbishop Celestino Migliore, representative of the Holy See, at the 62nd session of the U.N. General Assembly, which took place earlier this month. The theme of the session was “Addressing Climate Change: The United Nations and the World at Work.”

Much attention is being given to climate change in the wake of EU President Jose Manuel Barroso’s new climate control plan. President Barroso’s proposal, released in January, intends to control greenhouse gas emissions through heavy legislation. The “20/20/20 by 2020” goals are ambitious; cut greenhouse gas emissions by 20%, produce 20% of its energy from renewable sources, and increase energy efficiency by 20% no later than the year 2020. The EU intends to lead the way in implementing greener energy systems, despite the heavy criticism it has drawn from some of its chief member states, namely France and Germany.

Big business is getting in on the renewable energy bandwagon. General Motors, for example, has announced plans to design at least half their vehicles to run on ethanol.

Meanwhile, in the media reports keep coming concerning the uncertainty that biofuel hype is going to have the desired long-term effect for global warming. Experts argue that the production of biofuels may give off cleaner emissions, but will require more energy to manufacture. Economists are eyeing rising food prices -especially corn- with worry. Demonstrations over the price of staple foods in Mexico and Indonesia last summer were attributed to the U.S. trial in promoting ethanol at the gas pump.

The Vatican repeatedly affirms that man is responsible for the environment. “Consumers must be aware that their consumption patterns have direct impact on the health of the environment,” Archbishop Migliore said at the U.N. “Thus through interdependence, solidarity and accountability, individuals and nations together will be more able to balance the needs of sustainable development with those of good stewardship at every level.”

Nevertheless, responsibility towards the environment does not usurp responsibility towards one’s fellow man, and this is implicit in Archbishop Migliore’s address. While President Barroso and the EU, worry themselves about what to do with climate change, poor countries may be watching their daily bread disappear into gas tanks and industrial energy due to ill-advised legislation and propaganda. Lack of regard for scientific input and global economic effects is contemptible, no matter how officials may applaud their green conscience.

A Harvard Astrophysicist argues that global warming is more related to solar cycles than to carbon dioxide in the atmosphere. QUICK! Someone find out how Exxon managed to buy her off!

In her lecture series, “Warming Up to the Truth: The Real Story About Climate Change,” astrophysicist Dr. Sallie Baliunas shared her findings Tuesday at the University of Texas at Tyler R. Don Cowan Fine and Performing Arts Center.

Dr. Baliunas’ work with fellow Harvard-Smithsonian Center for Astrophysics astronomer Willie Soon suggests global warming is more directly related to solar variability than to increased levels of carbon dioxide in the atmosphere, an alternative view to what’s been widely publicized in the mainstream media.

Her research goes back to time periods when the amount of carbon emission was small enough that it wasn’t a major player.

Via The American Thinker & Planet Gore.

Blog author: mvandermaas
Friday, February 15, 2008
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Interesting:

Backed by studies showing that middle-class Seattle residents can no longer afford the city’s middle-class homes, consensus is growing that prices are too darned high. But why are they so high?

An intriguing new analysis by a University of Washington economics professor argues that home prices have, perhaps inadvertently, been driven up $200,000 by good intentions.

Just some food for thought on a Friday afternoon.

Bartholomew I

My commentary this week looked at “Encountering the Mystery,” the new book from Ecumenical Patriarch Bartholomew I of the Orthodox Church.

In 1971, the Turkish government shut down Halki, the partriarchal seminary on Heybeliada Island in the Sea of Marmara. And it has progressively confiscated Orthodox Church properties, including the expropriation of the Bûyûkada Orphanage for Boys on the Prince’s Islands (and properties belonging to an Armenian Orthodox hospital foundation). These expropriations happen as religious minorities report problems associated with opening, maintaining, and operating houses of worship. Many services are held in secret. Indeed, Turkey is a place where proselytizing for Christian and even Muslim minority sects can still get a person hauled into court on charges of “publicly insulting Turkishness.” This law has also been used against journalists and writers, including novelist Orhan Pamuk for mentioning the Armenian genocide and Turkey’s treatment of the Kurds.

In a 2005 report on the Halki Seminary controversy, the Turkish think tank TESEV examined what it called the “the illogical legal grounds” behind the closing and how it violates the terms of the 1923 peace treaty of Lausanne signed by Turkey and Europe’s great powers. TESEV concluded that “the contemporary level of civil society and global democratic principles established by the state, are in further contradiction with the goal to become an EU member.” And, because of its inability to train Turkish candidates for the priesthood, TESEV warned: “It is highly probable that the Patriarchate will not be able to find Patriarch candidates within 30-40 years and thus, will naturally fade away.”

The Turkish Daily Hürriyet is reporting today on a proposed government revision of the “insulting Turkishness” law.

The European Union has been calling Turkey to amend the article 301, which has been the basis for charges against past cases against Turkish intellectuals such as Hrant Dink, Elif Safak, and Orhan Pamuk.

[Justice Minister Mehmet Ali] Sahin, also said the deputy parliament leaders of AKP will decide when to send the proposal of the amendment to the parliament.

According to Sahin’s statement, the article’s new status would be as follows:

Article 301: The insulting of the Turkish people, the Turkish Republic, as well as the institutions and organs of the state

1-A person insulting the Turkish people, the Turkish Republic, the State, the Turkish Parliament, the government of the Turkish Republic, the justice organs of the state, as well as the military or policing organizations of the state, will receive anywhere between 6 months to 2 years prison sentence.

2-Statements explaining thoughts which are expressed with the purpose of criticism are not to constitute a crime.

3-Any prosecution based on article 301 is to be tied to specific permission from the office of the President of the Turkish Republic.

Read “A Patriarch in Dire Straits” here.

If there’s anything that the church should really be striving for, it’s approval from secular groups: “An official with the One Campaign, the global anti-poverty program backed by rock star Bono, said that his organization strongly supports the Christian Reformed Church’s Sea to Sea 2008 Bike Tour.”

I guess who tells you “Well done, good and faithful servant!” is illustrative of who is your master.

Blog author: jballor
Thursday, February 14, 2008
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I wonder if the same folks who think the earth has too many human beings (and wish for some sort of plague to rid the earth of many, if not all, of its human inhabitants) are celebrating the predictions that global warming “in the long term has the potential to kill everybody.”

Or is it just the particular mode of human extinction that determines the desirability of the end result? Is there something more attractive about dying from a runaway virus rather than heat stroke?

It seems to me that truly misanthropic environmentalists might find themselves in the uncomfortable position of endorsing climate change, if it will rid the earth of the scourge of humanity.

I’ve lately completed David Klinghoffer’s book on the Ten Commandments, Shattered Tablets. In large part it is a conventional conservative critique of American culture, but along the way the author makes some interesting theological connections, especially when he draws on the long tradition of Jewish biblical commentary.

In unpacking the commandments, Klinghoffer consistently ties each commandment of the first tablet (five, according to the Jewish schema) with each of the five others, matching each pair horizontally across the two tablets (if you follow me).

This approach connects the fourth, keeping holy the Sabbath, with the ninth, not bearing false witness. All this by way of explaining how this trenchant passage appears in the chapter on the ninth commandment:

Many of us … suffer from the prideful delusion that what we do for a living the rest of the week simply can’t be neglected for a day, perhaps not even for an hour. We have a ‘moral responsibility’ to work!

This mistake has been greatly reinforced with the introduction in recent years of portable wireless communication devices … that allow people to do their work on the road, on the train, at home, on vacation. The impression we convey to ourselves is that our work is so terribly important that it simply cannot wait until we can reach a landline telephone or a desktop computer. The moral message of the BlackBerry is: God may have been able to take a break from His work, but not me! … At all times, I am indispensable!

The Sabbath delivers a sound beating to this kind of obnoxious pride in oneself and one’s ‘vocation.’

Not that there’s anything wrong with a healthy sense of vocation, or the so-called Protestant work ethic. To the contrary. I’ve long been convinced that work is actually more productive and beneficial to all parties when performed in accord with God’s laws, including the Sabbath commandment. Reminding me of John Paul II’s apostolic letter Dies Domini, which followed by some years his encyclical on the dignity of work, Laborem Exercens.

Blog author: jballor
Wednesday, February 13, 2008
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Success unsettles the principles even of the wise, and scarcely would those of debauched habits use victory with moderation.
— Sallust

Last Saturday Dr. Ben Carson, Director of Pediatric Neurosurgery at Johns Hopkins Hospital, received the Ford’s Theatre Lincoln Medal. In his speech marking the occasion, President Bush said that Carson has “a tireless commitment to helping young people find direction and motivation in life. He reminds them that all of us have gifts by the grace of the almighty God. He tells them to think big, to study hard, and to put character first” (emphasis added).

One of Carson’s themes in his speeches and writings is the comparison of America to Rome, in that the latter foundered when its basic morals were corrupted. America, says Carson, is at a crisis point similar to Rome in the centuries before its decline (for a study of the move from “virtue” to “values” and beyond in the modern West, see Gertrude Himmelfarb’s The De-moralization Of Society: From Victorian Virtues to Modern Values).

The Roman historian and politician Sallust wrote of the situation in the first century BC in his first published work, The Conspiracy of Catiline,

When wealth was once considered an honor, and glory, authority, and power attended on it, virtue lost her influence, poverty was thought a disgrace, and a life of innocence was regarded as a life of ill-nature. From the influence of riches, accordingly, luxury, avarice, and pride prevailed among the youth; they grew at once rapacious and prodigal; they undervalued what was their own, and coveted what was another’s; they set at naught modesty and continence; they lost all distinction between sacred and profane, and threw off all consideration and self-restraint.

It furnishes much matter for reflection, after viewing our modern mansions and villas extended to the size of cities, to contemplate the temples which our ancestors, a most devout race of men, erected to the Gods. But our forefathers adorned the fanes of the deities with devotion, and their homes with their own glory, and took nothing from those whom they conquered but the power of doing harm; their descendants, on the contrary, the basest of mankind have even wrested from their allies, with the most flagrant injustice, whatever their brave and victorious ancestors had left to their vanquished enemies; as if the only use of power were to inflict injury.

Lord Acton was another historian who felt that part of the discipline’s interpretive craft was to render moral judgments about events in human history.

Following his appointment as Regius Professor of Modern History at Cambridge, in a lecture on the study of history in 1895, Lord Acton urged his audience “never to debase the moral currency or to lower the standard of rectitude, but to try others by the final maxim that governs your own lives, and to suffer no man and no cause to escape the undying penalty which history has the power to inflict on wrong.”

Commentator Perez Zagorin judges that Acton’s “claim that moral judgment on past crimes and misdeeds is one of the supreme duties of the historian was at odds with the entire trend of historiography in his time and set him apart by its rigor from all the noted historians and thinkers about history of his own generation and thereafter.”

But how, after all, can we learn not to repeat the mistakes of the past if we are unwilling or unable to make moral judgments?