September 20, 2022
"History," commented Harvard University historian, Dr. James Hankins, "is a road to sanity."
"Points of Light: The Church in the 19th Century," the upcoming free, six-week distance learning class with Dr. Jim Tonkowich, is intended to set listeners on that road to sanity in our increasingly insane era.
Why the nineteenth century? The Catholic Church at the dawn of the nineteenth century looked as though she was on the ropes at best and, at worst, down for the count. But God had other plans.
The course begins Thursday, September 29. To register for this free course, click here.
May 24, 2022
O last of Rome, among small-minded citizens,
The bickering children of your mother’s house,
Your gaze was calm and grave and kind
As is the glowing lamp
Upon the holy ikon’s deep-set brow.
Those lines are from the latest issue of the Wyoming Catholic College publication Integritas. They are the beginning of a poem called “Ode to Constantine XI” by Prof. Adam Cooper. While this podcast has featured any number of conversations about poem, it is a rare treat to feature a poem along with the poet.
To read "Ode to Constantine XI in Integritas click this link.
March 15, 2022
The ancient Greek historian, Thucydides tells us that as the Peloponnesian War broke out, “The Athenians thus long lived scattered over Attica in independent townships. Even after the centralization of Theseus, old habit still prevailed; and from the early times down to the present war most Athenians still lived in the country with their families and households, and were consequently not at all inclined to move now, especially as they had only just restored their establishments after the Median invasion. Deep was their trouble and discontent at abandoning their houses and the hereditary temples of the ancient constitution, and at having to change their habits of life and to bid farewell to what each regarded as his native city.”
The Peloponnesian War, in fact, changed life not only in Athens, but in Sparta and the rest of Greece forever. Strong and vibrant after defeating the Medes in the early fifth century BC, their conflict with one another—431-405 BC—brought weakness and eventually conquest by Philip of Macedonia and later the Romans.
It's not just a fascinating story, but one that may well speak to us today. Dr. Pavlos Papadopoulos has been teaching Thucydides’ History of the Peloponnesian War.
October 26, 2021
“Every generation of Americans,” writes Dr. Christopher Flannery, “from the beginning, has had to answer for itself the question: how should we live? Our answers, generation after generation, in war and in peace, in good times and bad times, in small things and in great things through the whole range of human affairs, are the essential threads of the larger American story.”
While our podcast typically features our Wyoming Catholic College faculty, last week Dr. Christopher Flannery was in Lander and is our guest this week. He is a senior fellow of the Claremont Institute, contributing editor of the Claremont Review of Books. He was a professor in the Honor’s College at Azusa Pacific University, where he taught for over 30 years.
Dr. Flannery earned his bachelor’s degree from California State University, Northridge, his M.A., and Ph.D. in Government from the Claremont Graduate School, and an M.A. in International History from the London School of Economics and Political Science. He is the author and voice of “The American Story” podcast.
July 27, 2021
As Aeneus becomes increasingly comfortable building Carthage with Queen Dido, the god Mercury appears to him. “You, so now you lay foundation stones for the soaring walls of Carthage! Building her gorgeous city, doting on your wife. Blind to your own realm, oblivious to your fate!” Aeneus is supposed to be headed for Italy to build Rome. Carthago delenda est--Carthage must be destroyed.
The final presentation at The Wyoming School of Catholic Thought this past June focused on the story of Aeneas and Dido from Virgil’s Aeneid, the great founding myth of Rome. The parallel with Antony and Cleopatra is obvious and was probably intended.
But there’s a most important difference: where Antony stayed in Egypt forsaking Rome, Aeneas fled Carthage for the sake of Rome.
At the Wyoming School of Catholic Thought, Dr. Tiffany Schubert offered this presentation about the two couples and the relationship of politics and eros.
July 20, 2021
The story of King David’s tryst with Bathsheba begins with these ominous words, “In the spring of the year, the time when kings go forth to battle, David sent Joab, and his servants with him, and all Israel…. But David remained at Jerusalem.” (2 Samuel 11:1).
Just as David remained in Jerusalem “when kings go forth to battle,” the great Roman general, Mark Antony, remained in Egypt, captivated by Queen Cleopatra. “Let Rome in Tiber melt, and the wide arch/Of the ranged empire fall! Here is my space,” he tells her.
The result as Shakespeare explains in the title of the play is “The Tragedy of Antony and Cleopatra.”
At the Wyoming School of Catholic Thought in June, Wyoming Catholic College professor Dr. Adam Cooper introduced Shakespeare’s play and its themes.
July 13, 2021
“Let me have men about me that are fat;
“Sleek-headed men and such as sleep o' nights:
Yond Cassius has a lean and hungry look;
He thinks too much: such men are dangerous.”
So said Julius Caesar to Mark Antony in Shakespeare's "Tragedy of Julius Caesar." Cassius was indeed dangerous as Caesar discovered on the Ides of March when a group of Senators led by Cassius stabed him to death.
They, for their part, believed their action represented the height of patriotism. Caesar would be king—an abomination in the Roman Republic. “Liberty! Freedom! Tyranny is dead!” they shouted as Caesar’s blood dripped from their knives and hands.
Were Cassius, Brutus, and the rest patriots or treasonous monsters? Dante put Cassius and Brutus in the frozen bottom of Hell endlessly chewed by Satan chews along with Judas Iscariot. What was Shakespeare’s judgment on these men and their plot? And how should we look at the conspirators and their attempt to defend the republic from what they perceived as tyranny?
At the Wyoming School of Catholic Thought, the college’s adult learning week, in June, most of those conversations took place in seminar sessions, but Dr. Pavlos Papadopoulos started the discussion with this introduction.
July 6, 2021
You common cry of curs! whose breath I hate
As reek o' the rotten fens, whose loves I prize
As the dead carcasses of unburied men
That do corrupt my air, I banish you;
And here remain with your uncertainty!
Let every feeble rumour shake your hearts!
The quote is from William Shakespeare’s tragedy “Coriolanus.” Coriolanus was a great war hero during the fifth century BC, the early years of the Roman Republic. After returning from a great victory, the Roman Senate would make him a consul—the highest office in the city. But the common people of Rome egged on by their leaders, the tribunes, believe him too proud and vote instead to banish him from the city. In anger Coriolanus cries, “I banish you,” leaves the city, and joins ranks with the enemy to revenge the insult by conquering Rome.
“Coriolanus” was the first of three plays we considered in June at the Wyoming School of Catholic Thought as we considered “’Shakespeare’s Rome.” Before we divided into seminar groups, Dr. Virginia Arbery delivered this introduction to the play, to the Roman Republic, and to questions concerning our own republic.
May 18, 2021
“Men cannot improve a society by setting fire to it,” wrote conservative political theorist Russell Kirk, “they must seek out its old virtues, and bring them back into the light.”
The twentieth century, in contrast with what Kirk wrote, witnessed various attempts to improve society by setting them on fire. And the twenty-first century has the nasty feel of more of the same.
Our final guest lecturer here at Wyoming Catholic College was historian Dr. Susan Hanssen from the University of Dallas. The day before her lecture, she addressed the student St. Boethius Society about Russell Kirk and the history and current state of American conservatism.
January 19, 2021
Regarding the civilizations of ancient Rome and Greece, Numa Denis Fustel de Coulanges wrote in 1864, “What we have received from them leads us to believe that we resemble them. We have some difficulty in considering them as foreign nations; it is almost always ourselves that we see in them. Hence spring many errors.”
The ancient city, writes Coulanges, was in essence a religious association. The gods of each city, the soil of each city, and the people of each city were unique. Thus the only civic conceivable was the city.
Then something changed. Or rather multiple things changed.
Dr. Pavlos Papadopoulos uses Coulanges book The Ancient City as a way of bridging how citizenship was understood in the ancient world of Plato’s Athens or Coriolanus’s Rome and how citizenship came to be understood beginning with Augustine’s City of God. Dr. Papadopoulos is our guest this week.