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Daniel Berrigan is a poet, prophet, and priest. Sometimes he is more poet than priest, other times more prophet than poet, still others more priest than prophet. But, oh, how these vocations all are mixed in him so that, in my estimation, Berrigan was the sanest person of the twentieth century.
In these twilight years of his life, Berrigan has written a progression of books about the major prophets of the First (Old) Testament. He is harvesting a lifetime of dogged fidelity to the gospel of Jesus Christ and these books ("Daniel: Under the Siege of the Divine;" "Isaiah: Spirit of Courage, Gift of Tears;" "Ezekiel: Vision in the Dust;" and "Jeremiah: The World, the Wound of God") bear and share the fruit of his radical obedience. Ostensibly about the biblical prophets of long ago, these books are as up-to-date as this morning's sports page. Taken together, they are a clarion call to people of faith and conscience not to be seduced by the spirit of the age nor to acquiesce to the principalities and powers of the "empire."
"Daniel: Under the Siege of the Divine" is really a book about "seeing"- seeing deeply, seeing truly, seeing beyond the appearances of things to the truth of things. Not only is scripture's vision of "the new heaven and new earth" in which peace will reign and "all manner of things shall be well" championed by Berrigan in this book; we are given "prolonged glimpses" of the paths we must walk in order to "get there from here."
What Berrigan proposes out of his spiritual encounter with the biblical Daniel is "dangerous faith"- dangerous to the empire because it subverts the present arrangement of things in which the powers-that-be are so heavily invested and to which they want so desperately to cling, and dangerous to those who seek to speak truth to those powers because the empire is not in the least bit loathe to strike back.
"Daniel" is Daniel at his best. Herein, Berrigan eloquently and passionately demonstrates that the first step in saying "yes" to life is saying "no" to death in all of its multi-faceted and seductive forms, no matter what the cost.
To me, the power of the gospel is that, in Jesus, it was lived. That gives me hope that I, also, however imperfectly, can move out of the house of fear and into the house of love. Berrigan is our contemporary guide.
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Starting in the 1960's, these two priests broke a lot of laws, and served a lot of time in various jails and prisons. They became famous as objectors to the War In Vietnam, and later expanded their respective "ministries of protest" to other situations of social injustice, as they perceived it.
Murray Polner and Jim O'Grady have written a fascinating account of the Berrigan brothers worth buying and reading. The Berrigan brothers became famous as two ninths of the "Catonsville (Maryland, USA) Nine," a group of protesters who, on May 17, 1968, raided a suburban Baltimore (Maryland, USA) draft board office, took its files of eligible young men about to be drafted into military service and possible combat in the then on-going War In Viet-Nam, and burned the draft board's records in a nearby parking lot, using a home made form of napalm. Only some of the records were removed and burned. The records left behind were stained with blood the two priests helped to pour over those records as a symbolic protest about the work of the draft board in promoting the War.
That was only the start of the civil protest career of these two men. In the same year (1968), they traveled to Hanoi (the same year Jane Fonda did.) In succeeding years and decades, they continued their dramatic forms of protest, and were often jailed and served hard time in tough prisons.
The story of the Berrigan Brothers is one every enthusiast about the social revolution of the 1960's should read. All Roman Catholics should read it, too, especially Josephites and Jesuits. These two priests put those two Catholic religious orders in the NEW YORK TIMES and in other prominent media many times, and in some ways no doubt determined the future of those orders, the Catholic Church (especially in the USA), and the USA itself.
Much has been written both about and by the Berrigan Brothers. This 1997 book is an important addition to the important history of these important Catholic priests. Buy this book from Amazon.Com. Read it carefully. You won't be sorry.
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Authors Polner and O'Grady vividly recreate the world of Fr. Dan and Phil (now married), especially during that turbulent period of the late 1960s. The authors do a fine job of examining the inner psyches of these 'men of moral conscience who would suffer to confront the enormous power of the state.' We also hear the reactions from their many friends (e.g., Thomas Merton, Dorothy Day, et al.) and, yes, their detractors and opponents, many of whom nevertheless greatly admired the two men.
Those of us persuaded by Mahatma Gandhi that non-violent civil disobedience should never engage in destruction of property (e.g., burning draft files) will be challenged by the Berrigans' undoubtedly correct belief that 'some property had no right to exist.' The controversial issue is still with us today as certain Earth First!ers occasionally destroy logging equipment used to kill irreplaceably-precious old growth forests. Wouldn't a mother do the same for her children if they were threatened by violence?
With hindsight, it is clear that the 'domino theory' concerning Communism was a fallacy. Moreover, Sec. of Defense McNamara has admitted that American involvement in and escalation of the Vietnam War was a mistake. Surely, then, the Berrigans and their countless colleagues throughout the land who suffered immensely in rising up to protest the war stood on the side of good and justice. Vilified by many at the time for their civil obedience, these men and women deserve to be rightfully viewed by the media as great American heroes, and heroes of the Catholic Church. Authors Polner and O'Grady succeed in this task, while not shying away from pointing out the occasional quirks and flaws in the two subjects whom they have profiled.
This book will be a special inspiration for those in Phil's Plowshares movement and groups like Fellowship of Reconciliation (FOR) tirelessly laboring on behalf of peace against nuclear weapons and war. The book will also inspire those of us outraged by crimes against humanity like the horrors of US sanctions against the innocent people of Iraq. (Circa 1.5 million--mostly small children, women, the infirm and elderly--have died from lack of clean water, medicine, healthcare, adequate food, and poisoning from our depleted uranium [DU]-tipped bombs and tank shells.)
As Phil and his colleagues wrote in their statement of purpose to the press and public upon pouring blood on the draft files in Baltimore, 1967: 'We invite friends in the peace and freedom movements to continue moving with us from dissent to resistance. We ask God to be merciful and patient with us and all men.' (p. 177)
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I especially enjoyed Berrigan's poetic style; albeit, I wish that some of his words wer not so arcane. Boberly's art is also very good.
Non-violent, Christian activists, if you want to know about street theater, read this book!
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As has been noted, "Time without Number" was justly lauded by the modernist titan, poet Marianne Moore; and Berrigan's second volume prompted Moore to exclaim, "I read with reverence anything Fr Berrigan writes"; indeed, the poems of "Encounters" are unsurpassed, esp "Trees: October" and "A Statue of the Blessed Virgin Carved in Wood" with its initial line "Wood is noble when it forgets resemblance." There is, too, a poem which ends with the lines "is flown, is fled, is spent / skeleton : element."
Up until about 1964, the poems were poems and not slogans. In fact, Berrigan is perhaps at his best when he pays tribute to other poets, notably Wallace Stevens and Gerard Manley Hopkins. Berrigan's hymns to Hanoi are virtually indistinguishable from the great glut of anti-war matter that was written at this time, and his elegy to Thomas Merton -- though evidently heartfelt -- is slack, sprawling, and aesthetically infirm (the last lines, something about lotus blossoms) are just plain dippy.
In the later work, it helps the reader if she or he is sympathetic to Berrigan's political Weltanschauung, but there are felicities: Berrigan's lean athleticism of language, and way with a pleasing embedded rhyme or calculated dissonance, are knacks which serve him well.
But the priest/poet does, too often, confuse sloganeering with art, and that is a foible we find somewhat difficult to ignore.
Revolving around many of the issues related to the Vietnam War and how it affected religious life in both Vietnam and America, the book focuses on such eternal dilemmas as the meaning of life and death, retaining wholeness in the face of living in modern society, and the role of a religious person in the world, as well as discusses resistance to violence, dogma and conformity. It offers a unique exchange of perspectives on suffering and spiritual life, which, in the true spirit of ecumenism, affirm that faith is ultimately in the heart and that peaceful meditation and listening to each others' stories of suffering is a viable alternative to national strife and terrorism.
Both authors believe that no doctrine, whether religious or philosophical, should be treated as the absolute truth, but rather serve only as a guiding means for developing awareness, tranquility and opening one's heart to others. They see organized religion as an institution parallel to society and oftentimes as bankrupt, complacent and antihuman as to make an individual's true spiritual quest by necessity one of perpetual resistance. Since both Nhat Hahn and Berrigan attempted mediating between Israelis and Palestinians without taking sides, they bring a freshly unbiased and much needed perspective on how to prevent the nation states from "protecting" the well-being of their citizens through sacrificing the lives of these very citizens. The book is full of memorable stories from the Diamond, Lotus and Heart Sutras, the Bible, contemporary life of Vietnamese monks and nuns, and religious communities of resistance in the United States. One of them relates the curious rites to which the Le Dynasty emperors in Vietnam were bound in times of major national disasters: since it was believed that emperors caused calamities by not having pure enough hearts, they were expected to confess their sins publicly, eat vegetarian meals and sleep on a mat for a while, to atone for their misguided leadership. Would it be a gross misunderestimation not to expect the same from a Texas rancher?