Thank you for being here. This is the second major lecture of the semester in the program in Catholic Studies. My name is Paul Lakeland. I direct the Center for Catholic Studies and we're delighted you're here and we're delighted that Professor Eyre is here too. Now as you all know, I am sure yesterday was the 500th anniversary of the most famous event that probably never happened when Martin Luther nailed his theses to the wall of the church in the door of the church in Wittenberg. But this event, real or imaginary, has come to symbolize the beginning of the Protestant Reformation, a movement which changed the face of Christianity, which was certainly more than just the work of Luther and the Lutherans and which also precipitated dramatic changes in Catholicism itself. This event is Fairfield's official recognition and contribution to this 500-year commemoration and it's for this reason that we've invited Professor Carlos Eyre to Fairfield University from that distant Yale University in New Haven to deliver the 24th annual Christopher F. Mooney S.J. Lecture on Church Religion and Society. So just a word about Chris Mooney before I introduce our speaker. So this is an occasion to remember, well for those of us who remember him now, it's fewer people, to remember and honor our colleague and friend, Christopher Mooney of the Society of Jesus who was academic vice president here from 1980 to 1987 and then served as professor of religious studies until his death in 1993. He was an eminent theologian known for his studies of Thayada Chaudin, religion and law in American society and theology and science. So our lecture this evening in addition to commemorating the reformation, 500th anniversary, helps us to continue to promote Father Mooney's lifelong dedication to the intellectual life. Now Professor Eyre received his PhD from Yale in 1979 where he currently holds the T. Lawson Riggs Scholarship of History and Religious Studies. He specializes as many of you I'm sure know in the social, intellectual, religious and cultural history of late medieval and early modern Europe with a strong focus on both the Protestant and Catholic reformations. Before joining the Yale faculty in 1996, Professor Eyre taught at St. John's University in Minnesota and at the University of Virginia and he was a member of the Institute for a Bound Study in Princeton for two years. He's the author of many books, I'm not going to list them all, including War Against the Idols, The Reformation of Worship from Erasmus Calvin, From Madrid to Purgatory, The Art and Craft of Dying in 16th Century Spain and I haven't read this one but I think I'm going to a very brief history of eternity. He's probably best known to the general public as the author of The Memoir Waiting for Snow in Havana which he published in 2003 which won the National Book Award in Nonfiction in the United States and has been translated into more than a dozen languages. There was a second volume of The Memoirs, Learning to Die in Miami which explored the experience of being a human exile. Now his latest book, Reformation, Notice the Plural, The Early Modern World, won the R.R. Hawkins Prize for Best Book of the Year from the American Publishers Association as well as the award for Best Book in the Humanities. Thanks to his skill as a writer and his engaging style, it is surely one of the very few 800-page books of any kind which can be accurately described as it was on the inside front cover as a fast-paced survey. A past president of the Society for Reformation Research, Carlos Ares currently researching attitudes towards miracles in the 16th and 17th centuries and that's what he's going to talk about this evening. So please join me in welcoming Carlos at a Fairfield University to speak on writing the history of the impossible Catholic miracles in the age of the Reformation. Thank you, Paul. I'd like to thank you personally for the invitation to be here. It's a great privilege and an honor to be addressing you. Thank you for being here on the same night as the seventh game of the World Series. Thank you for choosing Reformation over World Series. So, let me work the title backwards, history of the impossible. What could that be? The miracles I focus on, that you just heard my next project is on miracles, the miracles I focus on are those that most of us in our culture would consider impossible. Healing miracles happen all the time and doctors have lots of stories about healings that they can't explain. Those are easy to explain, but I'm dealing with miracles in this specific age, 16th and 17th century, the age of the reformations because most Protestants in the 16th, 17th century, denied miracles to the world could happen. So, you have a kind of response to that from Catholics in which, because this is a common phenomenon in religion, including Christianity. It's an identity formation issue. You don't want to be like those people. So, the other defines you as much as you define yourself. So, this is what is going on with these, as you will see, somewhat outrageous miracles. And the image you see before you is one such outrageous miracle, but the thing is this is a 16th century painting of a 7th century event. This is Pope Gregory the Great, notice his papal tiara on the floor. Pope Gregory the Great was saying mass and the miracle of the Eucharist, the constant daily miracle of the Eucharist. Really comes alive for him. Christ appears bodily on the altar and not just Christ, but all the instruments of his passion and crucifixion. And this is one of the most frequently depicted miracles throughout the Middle Ages and also in the early modern period. This painting is from the Low Countries and it's dated somewhere between 1510 and 1550. I like to think, for my own sake, that maybe it's from 1516, just before Luther, or perhaps maybe it was finished on October 26th, 1517, just before Luther comes out with his 95 theses, because this embodies the essence of Catholic miracle, the central, ongoing miracle of the Eucharist, but that's only one of many. So without further ado, 500 years. Luther gets a lot of the credit and all the celebrating this year is focused on Luther because he was there first and much like Neil Armstrong's boot print on the moon, eclipsing all subsequent astronauts who walked on Luther gets all the attention or most of it, but he was not alone. And as a matter of fact, in his own day and age, it was known that he was not alone. This was a woodcut colored by hand from 1586. Luther has already been dead for 40 years when this is created.  But under Luther, you see all the other leaders of the Protestant Reformation. Lutherans knew they were not alone. Those who admired Luther knew that there were others too, and they are under him. You see many of the major leaders of the Protestant Reformation, including directly under the Pope. They even include an Anabaptist, mental assignments, which shows you team spirit, knowing which side you are on. And speaking of being on the sides, Catholics knew Luther was not alone. This is from 1570s and it's a Catholic image of the Protestant reformers, the leaders of the Protestant Reformation, trying to tear down the Catholic Church. And Martin Luther is all the way to the left. Calvin is over here to the right, a devil placing his hand on Calvin's shoulder. The reformer of Basel, Oculumpodius, has fallen to the ground because the chain he's using to pull down one of the towers on the Church has broken. And the four towers are the four great Fathers of the Church. Gregory, Augustine, Jerome and Ambrose. You see them clearly labeled. So what is this? Well, this is an equivalent of a tabloid newspaper from the 16th century, the Flyleaf, the Flugblatter in German, Flyleafs. And you see the text below. The text on the screen is just the title because they loved long titles in the 16th century. And it tells you everything you want to know about this Catholic take on the group attack, the mob attack on the Church. Mirror of the militant, true steadfast, age old Catholic Church of God against which many tyrants, heathens, Jews, heretics revolt, tear down, burn, break by storm, but which Church to this day remains steadfast against all storms, which until the end of the world by God's grace shall endure. And this is a response, a Catholic response to the attack because here you see the Reformers failing. But what was the most profound change brought about by the Protestant Reformation altogether?  I'm not going to give Luther soul billing. So of course the Church is divided into pieces as a result. That's the most obvious change. But what was the most profound change? A hundred years ago, almost exactly in an article published in 1918, the grandfather of sociology, Max Weber, scary looking academic, said the most profound change brought about by the Protestant Reformation was the disenchantment of the world. That's the English translation. It's actually a poor translation of the German word employed by him. You see at the bottom, in Zauber. Zauber in German means magic. But Max Weber was saying was the Protestants had rid the world of magic. What? Well, here's a little fact about Weber. His mother was Protestant. Calvin is the Protestant. And he knew part of a long tradition that he belonged that from the very beginning, the Protestant Reformation attacked Catholic ritual and Catholic piety as magic and superstition. So that image you saw of Gregory at the altar, the figure of Christ, right? Protestants would say that's magic, superstition. Things like this just don't happen. The world is demystified, magic is taken out. I have a slightly different take on it from Weber, but I think he is onto something by listing this as the most significant change brought about by the Protestant Reformation. A change that we still live with and still affects us, all of us, whether you're religious or not. Yeah, magic. There are different kinds of magic. So what did Protestants mean when they said that Catholic ritual was magic? Well, there's stage magic. They had their David Copper Fields and so on. There's also black magic, which is associated with the devil. And here you have a representative of this kind of magic, Dr. Faustus, who makes a deal with the devil. And historians who like to use anthropology as an approach to the past often speak of Thaumaturgy rather than magic, but Thaumaturgy changes things. So, there's magic of the sort that we see on stage. Then there's magic that is sinister, but both kinds for Protestants are counter to the divine. One because it's totally fake, the other because it is totally demonic. And to begin at the very top of the list here with Luther. Here's what Martin Luther thought about miracles. And this is a quote from Luther. I don't have quotation marks at the beginning, but I do at the end. I just noticed those visible works are simply signs for the ignorant, unbelieving crowd.  But as for us who know already all we do know and believe the gospel, what do we want them for those visible works of these miracles? Unnecessary. Wherefore it is no wonder that they have now ceased since the gospel has sounded abroad everywhere and has been preached to those who had not known of God before whom he had to attract with outward miracles just as we throw apples and pears to children. So we find here two arguments. One is miracles are no longer necessary because the gospel has already been spread.  So they're not necessary. Down south in Switzerland, the other reformer, major reformer, Ulrich Zwingli, had a much deeper distrust of any miracle claims. And this is a quote from him, those who trust in any created thing whatsoever are not truly pious. And I'll return to this in a few minutes. Zwingli was very, very, and I'll say it a third time, very focused on metaphysical issues in religion. Metaphysics is that part of philosophy that analyzes what really is, what reality is. And these two quotes are from him. Phenetum known as Kapak's infinity in Latin. The finite cannot contain the infinite. You could also read this as the finite cannot convey the infinite. In quantum sensuit ribueris tantum spiritu tetraxeris, the physical detracts from the spiritual. This matter, spirit, difference, dialectic, very important to Zwingli. This matter for him is not just incapable of bridging the gap between heaven and earth. It's actually an obstacle. It's an obstacle. Not please. He's not saying matter is evil, like some heretics. He's saying matter is actually an obstacle. Matter is good. It's fine, but it's inferior to spirit and therefore an obstacle to accessing the spiritual. The other major reformer, John Calvin also agreed that whatever holds down and confines the senses to the earth is contrary to the covenant of God in which inviting us to himself, he permits us to think of nothing but what is spiritual. Very strong contrast between matter and spirit. And what our mirror, the miracles claimed by the Catholic Church, of course, is an infusion of the divine into nature of the spiritual into the material reordering the material. But here we get to another part of the Protestant argument. Calvin says, we may also fitly remember that Satan has his miracles, which though they are deceitful tricks rather than true powers are such a sort as to mislead the simple minded and untutored. Notice the condescension again, right? It's the simple minded and the untutored who are tricked easily by the devil. Idolatry has been nourished by wonderful miracles, yet these are not sufficient to sanction the superstition either of magicians or idolaters. There you go. Lumping all of Catholicism and idolatry, magic, superstition. At this point, I need to add one more observation. Why bring Satan into the miraculous? This is why. From day one, when the Protestant Reformation begins to take hold, first with Luther then with Swingley, Catholics who oppose them say, where are your miracles? Our church has miracles. Our church is full of miracles. And they prove that we are the true church. Your church has no miracles. Therefore, that proves that you are the false church because the true church of Christ, true church of God, must have miracles. Just read the Bible. Protestants counter this argument by saying, all those so-called miracles you claim, you Catholics, they're not real miracles like the ones in the Bible. They're demonic either because Satan can easily fool people into thinking they see something or experience something or because the devil can manipulate nature. More about this in a few minutes. Protestants continued to believe that God could send signs through nature. And especially Lutherans in Germany believed in Wunder or Wonders. That is messages sent by God. And again, here you have these early tabloids, Siamese twins, a pig born with one head and two bodies. These are signs. The text there tells you in German or whatever language the little tabloid happens to be in. It's usually a message that there's something wrong in that community where this happened. And it's usually some bad behavior that needs to be corrected. This is a sign of divine displeasure. And I chose these two. I could have chosen many, many others. For instance, one of the strangest things anyone could ever see, which we now know does happen when it rains fish. We now know that tornadoes actually sometimes pick up fish from lakes and rivers and drop them elsewhere. Well, in the 16th century, you can imagine it's raining fish. This must be a sign from God. So, Protestants are willing to grant God this much, right? He's not really performing miracles. He's sending signs, wonders that make you think. And as another footnote or parenthesis or caution, yes, miracles do return into the Protestant tradition, especially in the 19th and 20th century and especially in the United States. They do return. And those of us in this room who are old enough to remember Oral Roberts on television, healing people, he's very, he's not Catholic, he's Protestant, but this returns, especially in the United States, healing miracles, very common. And especially today among Pentecostals, miracles are expected. But I'm not talking about the 19th and 20th century. I'm talking about at the very beginning when the church breaks apart, 16th and 17th century. Catholic miracles can be extreme. This is a photograph that depicts a saint, Eusepidesa, Joseph of Cupertino, 1603 to 1663. I present him as an answer to Protestantism, because yes, you can read of saints levitating way before the 17th century. Middle age is full of lives of the saints where people do this. But in the 17th century, all of a sudden, and I've done a little bit of quantifying, hagiographies that mention flying saints, the 17th century is the peak period for flying, or flying saints. Let me put it that way. It's the peak period. And Joseph Cupertino is a contemporary of all of the early great scientists, the men that we now credit with getting the ball rolling, modern science. He's also a contemporary of skeptics, like the philosopher Descartes, who said, everything ought to be doubted, the omnibus dubitandum, right? This is happening at the same time. View it as a response. Joseph of Cupertino is a Franciscan who went into ecstasy frequently. And every time he went into ecstasy, up he would go. As a Franciscan, he was very much taken by nature, and many of his ecstasies had to do with nature. Seeing a nice flock of sheep could send them into ecstasy.  And I'm not being disrespectful when I, whoop, because all of the accounts of St. Joseph's life tell us that that's what he did as he went up. Whoop. Here, he has been taken to northern Italy near the Holy House of Loretto, another miracle. The Holy House of Loretto, off there in the distance, is the house Jesus grew up in Nazareth, which had miraculously been brought from the Holy Land to northern Italy, sometime in the Middle Ages. And what you see there is the outer shell, they built a church over the house, which is in the inside. Anyway, Joseph is taken there, he sees the Holy House of Loretto, off in the distance and whoop, up he goes. Joseph, and the religious image will cause him to rise, saying mass constantly, up in the air, Joseph. One of the worst films ever made, the Reluctant Saint, tells the story of Joseph of Cupertino. If you're glutton for punishment, check it out. But among other great events in the life of Joseph of Cupertino is that when he's introduced to the pope, he hovers over the pope. And the pope supposedly says, if this man dies before I do, I will be sure to have him canonized because this man must really be a saint. So why do I mention this? I mention it because we have hundreds, literally, hundreds of testimonies of people who claim they saw him fly or levitate, including the pope, and including peasants, but including all other sorts of people, including a Lutheran Saxon prince who was visiting Assisi and saw Joseph fly from one end of the nave of the Basilica of St. Francis to the other, and uttered something like, oh, now I know my whole life, I've been wrong, and converts the Catholicism. So goes the story. So I'll pause for a second. How can a historian be taken seriously dealing with phenomena like this? It's a real problem. What do you do as a historian? How do you tell the history of the impossible? Well, one approach is to overlook one question, whereas we historians like to say, to bracket that question. So we bring these big, heavy brackets and we say, well, we're not going to try to determine whether this actually happened or not, whether Joseph actually went off the ground. All we can deal with is the eyewitness testimony and the fact that people believed it. What does that belief tell us? That's where I'm stuck at the moment. That's where I've been stuck for a number of years with my big, heavy brackets. Because as the student once pointed out to me, Mr. Herr, Professor Herr, you're not doing the history of the impossible. You're doing the history of the ridiculous. And in the 17th century, you begin to see a lot of religious art that depicts medieval saints levitating and other saints levitating, such as this painting of St. Anthony of Padua, patron saint of lost objects, who is often depicted with the child Jesus in his arms. But in this painting, Jesus is mediating in some way there between the Virgin Mary and St. Anthony, floating in the air. But notice the shadow if you can see under St. Anthony. He is off the ground. And of course, the celestial ensemble there has the latest and finest and most modern up-to-date musical instruments. But what's going on in this picture? Ecstasy leads to levitation. And this is painted in 1631, St. Anthony of Padua's 13th century saint. St. Painter, an Italian who moved to Spain to work with the Spanish court, Vicente Carducho. This is the only painting I know that depicts St. Francis receiving the stigmata in mid-air. Typically, he is represented on the ground. Here, he is up in the air. Murillo, Spanish painter, 17th century. This painting hangs in the Louvre Museum. And it depicts a friar. Art historians, experts have not identified this individual. We don't know who this depicts. But there are eyewitnesses noticed. And the rest of the story is another miracle that a Catholic would believe in. The friar has been ordered to do kitchen duty, but he goes into ecstasy and is therefore unable to fulfill the order to work in the kitchen. So angels from heaven come and do all the work for him. Something that all of us would like, perhaps every day, right? It would be a wonderful thing. St. Ignatius Loyola, founder of the Jesuit Order. This university is Jesuit. Well, this is 17th century Flemish engraving of St. Ignatius at prayer. And notice the eyewitnesses. This is an important part of all the 17th century religious art that depicts people levitating is that you've got the eyewitness as part of the depiction. Or another type of miracle. Paul asked me before the lecture, are we going to see any lactations? Well, here you have one. A lactation of St. Bernard of Clairvaux, painted by Alonso Cano, 1650. This takes you to another realm of the miraculous. This is a medieval story I add. St. Bernard did not write about this. This is not from St. Bernard's works himself. This is a legend that arises later in Mallorca. But then it becomes a theme in art. The story goes like this. St. Bernard was praying before an image of the Virgin Mary. And it's unclear exactly what happens, but the image comes alive and feeds Bernard milk. Milk from Mary's breast. And there you see it. Can you see the Ark? Very clearly. Bernard is an ecstasy. In this painting, the image of Mary is not exactly life size, but almost. Making it even more unclear whether this is the actual Virgin Mary showing up or the image coming to life. It doesn't matter. It's the miracle. And notice the eyewitness, too.  But if you're ever in the Prado Museum in Madrid and you want to have a good time, stand by this image for at least a half hour and listen to what people say who encounter this image for the very first time. You'll be surprised at the things you hear. I had an encounter once an American college student says to her friend with her, this is religion? And I answered, yes. And boy, they were more scared by me than by the painting itself. I was saying, yes, this is what religion is all about. This is what Catholicism emphasizes in the 17th century. The miraculous. And perhaps the best known work of art depicting any kind of mystical ecstasy, Bernini's sculpture of St. Teresa of Avila, the ecstasy known as the Transverboration where an angel shows up and pierces her heart with a little spear. In this case, Bernini chose to turn the angel into a cupid-like figure with an arrow very gently held in his hand. But in fact, in the description, the Spanish word she uses is dardo, or dart, which is a small spear. But notice, too, Bernini chose to depict Teresa off the ground. Her foot is dangling off that cloud that she is floating on. I could have taken a quiz and just asked, Catholic or Protestant? And of course, you would have known immediately what the answer to the question was. This is part of Catholic identity. So so much for levitating and lactating and transverberating. How's this for another impossible miracle? Maria de Jesus de Agreda. Known in the Southwestern United States in folklore as the Lady in Blue, who, without ever leaving her town of Agreda, actually without ever leaving the house she was born in, in Agreda, appears in the area around eastern New Mexico and western Texas and evangelizes the Humano people before actual missionaries get there. And this is my crude attempt to make a graphic of her many by locations, being in two places at the same time. Because she appeared to the Humano people over 500 times, supposedly, which adds up to 2,640,000 frequent flyer miles. But of course, she's not flying because here's the fine distinction in mystical ecstasy. There is a distinction made between by location, which is being in two places at the same time. Because the nuns at Agreda, what they would see, they would see Maria, Sor Maria, going to ecstasy. And she would be unresponsive. And supposedly at that very same time, the Humano people were seeing her in America. That's different from mystical transport, which is just like Star Trek.  That's another miracle I haven't even begun to investigate. But that's not all that Maria de Agreda manages to do. She takes dictation from the Virgin Mary who appears to her and tells her right down my life story. And she tells her her entire life story. And not only that, narrates the story of her parents, St. Joachim and St. Anne. And goes all the way from St. Joachim and St. Anne to the Assumption of Mary. In between, the details are amazing. Entitled the Mystica Ciudad de Dios or the Mystical City of God, this work is a million words long. And she not only wrote it once, she wrote it twice, because the first version she was ordered to burn. And of course, being obedient, she did. And what's in here? Well, you find things you find in the Gospels, of course. You also find things that you find in some books like the Apocryphon of James. But you also find things that you don't find anywhere, which are being revealed to Sor Maria by the Virgin Mary. What kinds of things? Well, guess who ran the church after Jesus ascended to heaven? Virgin Mary. Virgin Mary is kind of omniscient. She knows everything. Virgin Mary also is constantly being taken from place to place by angels, mystical transport. They take her everywhere. Not surprisingly, the Virgin Mary is co-redemptrix of the human race. Because first point, this autobiography defends the doctrine of the immaculate conception, which was not yet a doctrine in the 16th or 17th century. Mary is conceived without original sin. Mary has constant mystical experiences, even as a little girl. She knows exactly what's going to happen to her. She knows exactly what's going to happen to Jesus. And during Jesus' passion and crucifixion, she begs her son to beg the Father to allow her to feel all the pain felt by Jesus in his tortures and his crucifixion. And in the narrative, this is what happens. And here's a little text from the mystical city of God. Knowing the high value which the Lord sets upon the labors, the passion and death of my son, and upon those who were to imitate and follow Jesus in the way of the cross, I not only offered to deliver my son over to passion and death, but I asked him to make me his companion and partaker of all his sorrows, his offerings and torments, which the Father granted. So everything felt by Jesus was felt by Mary, which doesn't quite exactly match this image of the seven sorrows of Mary, which are emotional sorrows. This is bodily pain we're talking about. And again, to the issue of who's telling us these things and how are these things being received? The king of Spain, Philip IV, hears about her by locations and travels to Ágreda and goes to see her especially. And then they establish a correspondence and they write over 300 letters to each other. And he confesses to her his deepest darkest sins, even though he knows that she can't grant him absolution. She becomes a confessor to the king. So we're talking once again to somebody at the very top of the hierarchy here. The king believes this. And what about her text? She's processed by the Inquisition, and I've read that document, but she's not processed for the book. She's processed for the by locations and the Inquisition refuses to pass judgment on whether that actually happened or not, just like a historian with brackets. But they say she's fine. The text, very interesting. The text is published. It is accepted by many Catholic universities. And not just in Spain. Of course, all the Spanish universities accept it. The University of Louvain, which is an area of the Low Countries run by Spain, also accepts it. But there are French universities and Italian universities that also accept it as a genuine revelation, including the University of Toulouse. Only one university condemns the mystical city of God and that's the University of Paris, the theological faculty. And the reason they condemn it is not because they think the revelation is false or preposterous. It's because it contains indecent details about the sex life of Joachim and Anne. You can buy the mystical city of God from Tan Publishers English translation and open the first page and you will see the Imprimator and Nihil Obstad. And it comes from none other than the cardinal who used to be Secretary of State for Pope Benedict XVI. Forget his name. Having a senior moment. Forget his name. Anyway, not to mix my metaphors and adjectives. This is perfectly kosher for Catholics, right? So we're not talking about, again, it's in the case of Joseph Cupertino, who is the patron saint of anyone who flies, of all fliers. And for you students in the room, he's the patron saint of exam takers. Because when he was being examined for ordination, the only question he was asked was about the only passage in the entire Bible that he knew. So the prayer to St. Joseph goes something like, Oh, St. Joseph, help me to be examined only on those things I know. These are legitimate still. These are outliers in a way. Maria de Agirda and Joseph Cupertino. But they're not fully outliers, no. Maria de Agirda has never been canonized, but she is the venerable. So Maria de Agirda. She never made it to canonization. And guess who used this book? That horrific scourging scene in this film, which I have never been able to watch, I've been told about. But I've read it. I've read all the details. They're in the mystical city of God. I don't have to see the movie. It's just absolutely horrific. And this is total aside. It has nothing to do with the lecture, but with the image. Jim Cavizel, the actor, when he was playing Jesus on the cross, was actually struck by lightning and survived. Talk about something it has nothing to do with. But now I told you I'd come back to the devil. Here's the deal. Maria de Agirda has to be processed by the Inquisition. Catholics believe the devil does do these things, that the devil does trick people. So just about every great saint from the 16th and 17th century is processed by the Inquisition in Spain or in Italy, including Ignatius Loyola, who actually has to flee from Spain because the Inquisition is on his heels. Here's the flip side for the Protestants. And it's a very interesting thing. Protestants borrow medieval Catholic demonology 100%. Right? They change the theology, but they do not change the demonology. Very odd. I've been telling some graduate student to do this for a dissertation. No one takes it. I wonder why. Here's Luther. And this is medieval demonology. His devil was the 1000-kunstler, the 1000-fold artist who could fool people in all sorts of ways because the devil doesn't have supernatural powers. That's medieval demonology. The devil is a creature. Therefore, he is not supernatural. His powers are preternatural. It's fine distinction, but an important one. What the devil does not miracles, it's trickery. He fools people.  He found a dog on his bed he had never seen before, a black dog, when he was at the Bartburg Castle translating the New Testament into German. He walks in, sees the dog, and does what any reasonable person would do in 1522. He threw the dog out the window because he was convinced the dog was the devil. And then he ran all the way down about 300 feet to look for the dead dog, and of course there was no dead dog to be found, which proved to him this was indeed the devil. He told the story at dinner to his students. This is a wonderful resource for Luther, the table talk. He would have dinner with his students and with every beer his talk would get more and more outrageous. And the note taken by the students would get even more frantic. But he tells the story with a straight face, of course. Yes, of course this happened. The Catholics and Protestants both believe in witches and persecute witches in the 17th century especially. With a vengeance. Witches fly, how about that? They levitate, and Protestants believe that witches do fly. As a matter of fact we have thousands of testimonies and trials, witch trials, of eyewitnesses accusing their neighbor of being a witch and the testimony is so-and-so is a witch I saw her fly. My former colleague David Underdown explained to me that in England the beginning of the end of witchcraft trials you can date it to a specific trial that said a precedent where a witness said so-and-so is a witch I saw her fly and the judge's decision was there is no law against flying. And there you have a map showing you places where witches were persecuted by atrocity by Protestants and Catholics. So I've now taken you to a weird territory, right? Not the map itself, but the fact that Catholics and Protestants do share this fear of the devil and of the devil's power. But they do not share the same attitude towards the power of God to intervene in nature. So you have a lot of witch burning. This is a Lutheran one. A Protestant one, too. And then, let's forget the devil, not completely. There are miracles in the body in mystical ecstasy. And here we're back to that image of Teresa of Avila in her transverberation in complete total ecstasy. How did she explain this? Well, there's a long text and I'm not going to read it all to you. But it's about going into ecstasy. With a very sweet great delight the soul feels it's fainting away almost completely in a kind of swoon and loses its breath. It can't even wiggle the hands without great pain. Your eyes close involuntarily and if they remain open you can hardly see anything. If you try to read, you can't read. If you hear something, you can't really hear it. You can't understand what you hear. Speaking is impossible. You can't bring yourself to form a single word and even if you can, you don't have strength to pronounce it. For all external strength vanishes while the strength of the soul increases so that it may better enjoy its bliss because this is ecstasy. However, the transverberation is a paradoxical ecstasy that is the ultimate pain and the ultimate joy together. And the life of St. Teresa is full of miracles. And here we have a graphic hagiography. It's a life of Teresa told with images. And we have her espousal to Christ which is nothing new. St. Catherine of Siena had a spiritual espousal with Christ and so did St. Catherine of Alexandria back in ancient times. This is nothing new but now it's being represented this way. This woman, her body crosses over into the divine realm. And levitates of course always without witnesses. Or sees the trinity. St. Teresa's autobiography is full of disclaimers such as, oh, I don't have a college degree so I have trouble explaining this or I'm a woman I have trouble explaining this and then she sneaks up on you. Oh, by the way, I experienced the trinity. And here you have it. It's an outrageous claim but this is and as depicted here, she is bodily in heaven experiencing Father, Son and Holy Spirit. She's also great at handling demons especially with holy water and the crucifix. And as a matter of fact in all of her hagiographies that's the life of her as a saint her death is interpreted as the ultimate ecstasy. Here's what St. Teresa had to say about levitations and ecstasies. With the levitations a great force she said would come up under you push you up that you couldn't resist and afterwards your whole body would hurt. She explained it this way that when the soul is pulled up towards heaven in an ecstasy the body has to follow. So her death is interpreted as the ultimate ecstasy where her soul came out of her body very fast and so violently that she began to hemorrhage and that's how she died she died of an internal hemorrhage. She also says very graphically during these ecstasies the soul is shot out of the body with the same speed as a bullet from a gun as her image not protestant. Her body also refused to decompose that's another outrageous but there you have it. Her heart is in Alba where she died her arm is in Avila consolation prize the nuns at Alba got to keep the whole body. And finally this point of contrast the aesthetics caused by this difference in world view two different cultures created by this difference in attitude towards matter and spirit natural and supernatural. Here you have the main Jesuit church in Rome the church of the jesu 1584 that decoration this is to overwhelm the senses it's very material and there's the ceiling of the church of the jesu heaven opens up for you up there and you have a mixture of dimensional figures and painted figures matter is no obstacle to spirit none whatsoever as a matter of fact it's a window to spirit it's a window to the celestial and heavenly the other Jesuit church in Rome St. Ignatius shows the ceiling shows St. Ignatius being taken up to heaven you want to give people in church in the church and in contrast a Calvinist church in the low countries another Calvinist church from the low countries and when Zwingli the reformer of Zurich first mounted the pulpit after all the churches in Zurich had been cleansed of images and organs and stained glass windows what he said was from the pulpit finally we have a beautiful church in which to preach the word without those obstacles and here you have a French reformed Huguenot Calvinist church in France notice the pulpit is center this church did not survive but it's circular and it's not about celebrating the Eucharist it's about preaching the word finally the world 16th 17th century is split into many churches each church claiming to be the true church here you have the Lutheran version from the 1540s contrasting Luther's true church to the Catholic church and as you can see on the Catholic side God the Father is very angry shooting out fire and brimstone but you have to make a choice now for the Lutherans that church over there full of fat monks and superstition and magic and the constant exchange of money and selling indulgences of course that's the false church Luther's church he's preaching straight from the Bible and he's connected to the Holy Spirit the Lamb of God, Christ and the man Jesus and the Father and the only two sacraments are being celebrated baptism and the Eucharist reduced from 7 last image okay what happens when you have these two conflicting world of views and you have multiple churches and especially when you have many of these churches Protestant churches that claim that there's a separation between matter and spirit and that the miraculous is not to be expected no more miracles since the last apostle died among Protestants you have this what I call desacralization of the material world Protestants don't do away with a sacred altogether and don't get me wrong they're not doing away with a sacred but they're ratcheting down or shrinking the sacred to an invisible realm an interior realm after 150 years of constant struggle and fighting, religious wars, persecutions massacres there's a certain exhaustion that sets in and in those areas where Protestants and Catholics live in close proximity and especially areas where they live in close proximity and there has been a lot of religious violence you begin to see actual toleration grudgingly Protestants and Catholics admit let's meet in this desacralized space this desacralized space serves a purpose which is that people can meet and interact without killing each other and I think that this we we're the lucky beneficiaries of these very first steps taken towards toleration but this image from exactly 100 years after the 95 theses this is 1617 this is a what do you have after 100 years on the left you see Calvin, Luther arguing with each other in front of the pope and the pope is putting his fingers in his ears Luther is actually pulling Calvin's beard the German says spiritual squabble and they're inside a church on the right hand side what do you see? you see a simple shepherd girl with her sheep out in the country the church in the background the word of the Lord endures forever above the images and under the shepherd girl the Lord is my shepherd I lack nothing Psalm 23 what's the real religion according to whoever crafted this image of course it's the shepherd girl that's where you find religion it's interior, it's personal it's personal and forget about expecting miracles forget about expecting the material supernatural to interact this is what being a true Christian is that's the world we now inhabit where we can each have our own private religion we can even invent our own religion if we want how did we get there? we got there with this first few cracks made in the view of the world and that first crack opening up this desacralized space so thank you for your attention thank you so thank you professor air we have some time for comments and questions and I'm happy to get it started if no one raises their hands eagerly so let me go back to your about Joseph of Cupertino being the patron saint of exam takers and you had mentioned the Holy House of Loretto earlier and the Holy House of Loretto I believe is the patron saint of pilots yes airmen, pilots of course the only patron saint is not actually a human being but anyway so I'm thinking about that and I'm thinking there's a certain frivolity at work in the Vatican as they assign these patrons but there's also today in the attitude of the Vatican enormous skepticism about miracles anyone who claims to have had a vision or been part of a miracle they are given the most intense scrutiny so what change did we become more Protestant or what? several things going on at once yes there's a way in which the skepticism of the culture in general seeps in but there's something else going on which is that skepticism was always there and all of these miracle claims they're not investigated with the same rigor but they were all investigated and actually the Spanish inquisition there's a special category of case named inventing the sacred where people were constantly constantly being processed by the inquisition for making these claims and then they were investigated and for instance I know a case of one nun brought in for inventing the sacred she was quote unquote levitating by sticking a broom under her habit and standing apparently her habit was long enough that she could stand on the broom and people would think she was off the ground so the skepticism was there all along now the skepticism is stronger but still there is that one man at the Vatican forget what his title is he's the one who's in charge of processing all the miracle accounts for canonization he was interviewed by CVS news about 12 years ago or so and he said our perfect witness the person we look for in a healing case is an atheist doctor who will say I have no way of explaining this or modern science has no way of explaining this so I'm not sure what the mix is modern skepticism seeping in and the skepticism always being there it's never been taken away it's also true by the way that in Lors in France the team of doctors who adjudicate supposed miracles they're not allowed to be Catholics same principle so a question a comment thanks that was just great I was intrigued that at the end if I heard you correctly you came back to Weber in spite of talking about all these miracles and the power of the devil so how was the world disenchanted then well this is it the problem with the terminology that's why I prefer desacralization and I have a twin term for what happens in Catholicism is you have a hyper sacralization as a response but no there are historians who have argued that Weber is all wrong because all religious ritual is a form of enchantment so if you're performing rituals of any kind you still have an enchanted world and this is where I think Weber with his disenchantment he's dealing only with the divine he's completely overlooking all this demonic stuff that still makes the world very enchanted in his sense in his meaning but there's one historian Robert Scribner who's sort of put forward the strongest argument for saying look Luther and the Protestants didn't disenchant the world at all their world was enchanted so he points to things like those wonders those natural wonders Scribner has a wonderful article entitled The Incombustible Luther which is about something that actually really did happen Lutherans believed that images of Luther would never burn they actually believed this is that a miracle or not well I would classify that as a miracle but there's also a lot of slippage too I mean you've got official teachings and you've got people who are being told what they can and should believe or what they shouldn't believe saying that you should believe this or not believe that is not the same thing as getting people to actually believe it or not believe it so there was a lot of slippage and we know for instance from Geneva they had a court for trying people who were trying trying to return to Catholicism they found a man who was coming through Geneva with a suitcase full of religious images that he would show people so they could venerate in the privacy of their homes they catch people doing this and punish them and people from Geneva who go 10 kilometers to the south to attend Mass and they get punished too so there's that slippage too I think Baber was so late 19th century so early 20th century with this view of the progress of science and reason dating at all at the Reformation was very convenient the beginning dating the beginning of this disenchantment the Reformation was very convenient Thanks a lot I guess I had a question about if we focus on the desacralization part sort of and put miracles to aside for a second it seems to me that a sort of simple dichotomy between Protestants and Catholics particularly on the desacralization becomes a little problematic I guess your argument works best if we talk about the Calvinists and particularly low lung Calvinists but it becomes more complicated when we start talking about southern Germany or Scandinavian Lutherans and you sort of start complicating the picture by the different types of cyclization that existed within the Protestant groups so do you find sometimes that this sort of strict dichotomy between Catholics and Protestants is problematic but then also within Catholicism I would imagine you would experience some geographical diversity on this southern Italy is going to be different from other regions could you say something a bit about how historically you sort of get some traction there because I find the sort of Catholic Protestant thing I would want to problematize that quite a bit well I problematize it I just didn't have time I had a whole section I had to take out for time limits on the debate between Luther and the Swiss about the Eucharist Luther continues to believe in the real presence and the Swiss don't know I just didn't have time to go into that Luther is part way he sacralizes the world part way insofar as he does away with divine miracles but he's on a different register different part of the spectrum absolutely than the reformed to the south and among Catholics at this time period you do have real skepticism for instance in the case of Teresa of Avila she's not just processed by the Inquisition there are clergy who remain convinced that her experiences are demonic and even after her works are published in 1588 the Inquisition keeps receiving denunciations of Teresa especially Dominican priests right so among Catholics there's this skepticism about anyone back to your question Paul skepticism about anyone who claims any of this so yeah there's a lot of it's a spectrum but I feel comfortable drawing this line between Protestant and Catholic for several reasons but mainly because of the rejection of post biblical miracles which I think it makes a huge difference whether you're Lutheran or reformed or even Anabaptist those miracles are no longer necessary and you're not going to have anything such as the experiences depicted in those images among Protestants I once said to write a senior essay I said hey how about this for a topic because he was searching for a topic so I said why don't you study Anabaptist martyrs and see if in the martyrdom accounts there's any the least bit of miracle at the execution couldn't find any so then he wrote a brilliant senior essay on why Anabaptists didn't have martyrdom miracles because the fact is they didn't it goes across the spectrum but it doesn't go away right it comes back does that no more no more right way at the back there good man thank you so much it was a very interesting lecture so I was just wondering from your perspective so it would be Catholicism generally considered to be a very idealistic religion they totally believe in the idea of the supernatural you've seen of the demonstration of the miracles but the Protestants seem to be a lot more cynical in nature the denunciation of the idea of the devil's supernatural taking on a clear physical definitive form as you've explained a couple of times the fact that these miracles they deny the idea of these mystical miracles so would you generally consider that the Protestant Reformation was a lot more cynical compared to Catholicism and a sign of religious modernity well I wouldn't use the term cynical skeptical I think it's kind of cleaner because cynicism has a nasty edge to it skeptical and yes there are many historians who have tried to especially of late try to pinpoint the beginning of modernity and have assigned this period the distinction of being the beginning of modernity for various reasons and one of them is precisely this and especially those who agree with Weber about this enchantment this is definitely beginning of modernity but there are other markers of modernity that have nothing to do with religion of the nation-state scientific revolution so on so forth but yeah I think to some extent you can say that this religious division is part of a collection of changes that bring on what we now consider modern well before I thank professor forgive me I want to slip in one commercial two weeks from today at this time in this place professor Dayton Haskin from Boston College Department of English will talk about an almost equally fascinating topic Paradise Lost Frankenstein and the origin of fake news that's enticing isn't it to thank a professor I want to come back to the man in whose honor this lecture series was first established I was thinking Father Chris Mooney who is only known to very few of us in this room but we have never forgotten him and there was one word his favorite word when something really pleased him would have been so appropriate as a one word thank you for this event the word he used was marvellous so this was a marvelous event thank you professor thank you all for being here


In an amazing team, the only argument we had had was about merging source code directly to the main development branch. Actually, this is not my first time in Singapore. I was here in January and I really liked the place. And I was presenting a topic here about iOS security basics. And back then I started a habit. Every time I present a topic in a certain country, I wanted to introduce myself in the language of that country. And actually, last time I introduced myself in Chinese, which sounded, Ni ha, wu zi yao machi, wu shi chong, Poland. And this time I would like to add another language to my list, and it will be Bahasa Malaya. Hello, nama saya machi, saya berasa dati poland. And for those of you who don't speak any of those languages, hi, my name is Machi, and I come from Poland. And if you want to know where the Poland is, it's a country in Europe. It borders with Germany. And it takes around 15 hours by an airplane to get here to Singapore. I am also an iOS programmer, and I run a blog with my friends. It's called Swiftin.io. And today I would like to present you the importance of code review. Why is that? It is because I've done hundreds of reviews for the past years, and I have a bit of experience with that. And it's just important. And you will get to the point why it's important for me. I would like to start this presentation with a real-life example of reviews. In Poland, I am interested in music, so in Poland it connected me with my friends. I have a band over there, and it's called Admin Admin. You know, just like a usual username and password to the majority of informatics systems. And this is a picture showing our band on one of the performances. But of course, before every performance, musicians rehearse their performances, their pieces of music.  And this is what actually musicians do before performances. They go to the place of their rehearsal in a certain hour. They pick up their instruments. They attach some fancy pieces of equipment. This actually is a tuner, so I will try to tune it up. I hope it will take less than 30 minutes. Maybe. So actually rehearsing for musicians is quite important because they have to know that their pieces, the sound that goes from their instrument actually creates a perfect harmony. They also try to assess some areas for improvement in their play. It's actually hard to tune it and speak simultaneously. I wasn't prepared for that. I should have done it before the presentation. Cool. So let's say it's more or less in tune. So musicians just go to the place of the rehearsal. They sit in a perfect circle so that everyone see each other faces and can hear each other instruments. And once they're ready, they just start to play, right? Yeah, let's say it was supposed to be more or less like this. So actually musicians during their rehearsals review their music. They try to point out places in a play that are good enough and they point out places that should be improved. Yeah, I will practice even more before next performance. So look what you were just able to do. You were able to review my piece of music which wasn't good enough so I can gather your feedback after the presentation but I know that I should practice more before next performance. So actually musicians review their work, rehearse their work. Just as programmers should review their code, right? And this is Yuku. So we should review code but what actually is a code review? So code review is a process of finding and fixing mistakes overlooked during an initial phase of development, of software development. It's intended to enhance quality of the source code and to improve skills of each individual in a development team. We can distinguish three types of code reviews. First of them is per programming and actually this is the type of code reviews we actually do at the place I work at the moment and I pair usually with Tai who is over there. Tai, you can wave your hand if you're brave. I work with him and it's a really nice experience because we can show our ideas, we can discuss the code we're currently developing and we can bring to the source code base everything best that we can, right? And it looks like that. We have one computer to set the keyboard and mouse switch in Perse and develop source code and we are reviewing our work because we can point out some places that need our work and what we can discuss everything we do. So there is also a formal inspection, another type of code review and formal inspection usually uses an online tool that can display differences provided to the source code so we can attach comments to every place in the code we can discuss it also with other team members and they can share their thoughts about our work. And another type of code review is something that I like I call show me your code review and it happens when somebody has a problem in a team and it comes here or here, they come to me and they say you know, Mati, I don't know how to solve that problem and we discuss it a little bit and then I just tell them yeah, you know what, just show me your code. So I just go to their computer, they display their code and I can look through it and review their work point out some ideas for improvements and solutions to their problems. There are three important aspects connected to code reviews and those are checklists, ego effect and positive culture and those are very important when introducing such processes like code review in your workplace, at your workplace. So checklists, you know, I like music and maybe one day I will become a musician and musicians before performances tend to have high demands for organizers of the concert. So for example when, I don't know, Michael Jackson if Michael Jackson came to Singapore to play a concert probably he would demand, I don't know, some fancy pieces of furniture on the backstage, drinks and nice ladies, whatever, right? So high demands are something that musicians want to have before concerts and actually there was one band that started those high demands back then but for different reasons. So there was this band which before every concert would give checklists to the organizers of things that should be on the backstage and this checklist contained very different crazy stuff. For example somewhere at the bottom of the list one of the items would say that put a bowl full of red candies somewhere here on the backstage and give, I don't know, maybe a poster of Michael Jackson somewhere on the left on the backstage when musicians entered the backstage and was able to see all of those items on the backstage they knew that somebody did the effort of going through all of the items on the list and this list actually contained some tasks related to security because this list was meant to secure the backstage for a band and actually programmers can also be secured with this checklist when doing some code reviews because checklists contain items that should be checked during a review. Another important aspect of code review is ego effect and this is something that drives us to write as best code as we possibly can because when we know that somebody will be looking at our code we will just write good code no shitty code will happen and we should have a positive culture in the company and positive culture of code review means that finding mistakes is welcomed positively and somebody is punished for either doing a mistake or finding a mistake but positive culture means also that we can prize our peers for a job well done at our place when Ty writes good code I will just say wow mate this is an amazing piece of code we should be solving those kinds of problems in that way from now on and this is a positive culture of code review so how to introduce those processes at work I am an electronics and telecommunications graduate and when I started iOS development a few years ago I didn't know what unit testing and code reviews were because those are subjects that are not thought during my field of study and unit tests at my workplace looked like that we had an Excel file and we just copy and pasted QA quality assurance test cases we run through them manually filled in Excel sheet and those are our unit tests but we knew at that time that we were lacking some experience in area of unit testing so we invited an external trainer to teach us how to do unit testing properly and after that training I felt very secure I knew how to unit test properly and it paid off for me in the future because one day I received a coding task from one of the companies I was applying for a job and the coding task said that I should develop an application that has this functionality X and I would get extra points for writing some unit tests but the most surprising thing about this coding task was that I was supposed to send the results back via a pull request and at that time it was something for me it was something right like pull what? what's a pull request? and for those of you who use GitFlow it's obvious when you are using Git repository here to something called GitFlow and GitFlow assumes that you have the main development branch you apply some commits with every piece of work you do over there but you can also have per feature functionality branches so you just divert from the main branch you commit your work on a certain feature on this branch and once you think your job is ready you create a pull request and it really is a call for your colleagues to review your work and they can use such tools as GitHub to commend your work to point out some pieces that can be improved or they can use this tool to say that your job is so cool that you don't have to do anything but sometimes you have to work again rework your work commit some pieces of code and somebody finally approves your pull request and it can be merged to the main development branch and back then it felt really good to me because during this pull request and this coding task I gathered a lot of feedback about my code and a lot of experience so I created a vision that I want to share with developers around the world whenever I am wherever I am so I think that world would be a better place if every software developer used unit testing and code review and actually in iOS development those two were a standard not an opt-in feature and I wanted to introduce code review to my work as well, to my team because we didn't have such processes unfortunately when you want to introduce your vision, your dream to your team members you will find some obstacles especially from project managers so I went to my project manager and I said I want to do this code review thing but he answered that no, no, Maciej, you know we have only three months and three developers to deliver this product, right? This is the usual, it was, the usual estimate at my previous workplace OK, PM, but you know we can just have one hour for code review and we'll avoid searching a bag for one week OK, but then he answered no, Maciej, you know we only have fire and forget projects and this slogan for us meant that once we ship our products we never get back to the source code so there is no need for code reviews and of course not for unit testing, right? We did a lot of conferencing apps so those were one event, one, one those were applications that were used for one or two days I work for a pharmaceutical company, by the way but I replied that we should perceive those projects as review and learn because we can gather feedback about our code and we can apply solutions to certain problems in next projects, right? But of course the PM would answer that there is no time for doing it I would say there's no try we just should do it just do it like AdWords used to say but of course it takes too much time the PM replies but it's really 60 minutes for a code review too much is it too long? really do you know how much it takes to deliver a drug to the shelves of the pharmacy from a molecule, from the time it is invented to the time it is available for patients is it one year? three years? actually on average it takes 10 years for a drug to be available for patients for people to be used and it's because every drug is a subject to clinical trials there is an entity in the US called FDA Food and Drug Administration and it has some regulations for drugs every drug has to be tested that their properties don't harm other people that drug actually cures people and we have three clinical phases three phases of clinical trials each of them takes a few years so this is why this process is so long and actually also the software that is used in manufacturing of those drugs and in clinical trials needs to be validated software validation is a process of assessing pieces of code and this process assumes that unit testing and code reviews are performed during the development of the source code this is why code reviews and unit testing is an important subject for pharmaceutical companies as well so I was talking about this FDA company sorry FDA entity in the US and actually there is another there was one company in the US that had problems with their regulations it was called 23andMe and they produced DNA collection kits actually when they kicked off their business they had to seize selling those DNA collection kits because they wasn't able to fulfill some regulations and I received one of their kits collection kits and I was flicking through their website searching for my DNA reports so I could know from which parts of the world my DNA comes from and I noticed this one line really was amazing for me they also do some researches and they publish outcomes of those researchers in a peer-reviewed academic journals and I said just wow even they use peer-reviews right they review their work and actually this is also what we do in Swifting IO every article we write is created on a separate branch when they get repository before being published our team members assess our articles and we provide some improvements and that stuff to articles and once somebody thinks it's ready he or she can publish an article of course not everyone does it world isn't ideal so my question is should we review probably not everyone in this room has a software that on which one's life depends probably not everyone works on a software of an airplane not everyone deals with billions life billions lines of code and probably not probably no one here works on a project that tries to send human into space right so why the hell should we review I think the bottom line of this presentation is because with code reviews we can learn from each other every individual in this room has different experience and we can share our ideas we can learn from each other we can teach others we can improve our work source code and that's the bottom line I think and if we ever happen to work on a project on which one's life depends we will be ready because good habits will stay with us and if you are dreamers just like I am maybe and if you want to introduce such practices in your work maybe you can do what I did once so I started actually with a prank I did to my colleagues I worked in my opinion on an important feature in one of our applications I wanted this one to be checked so I created my work on a separate branch and the prank was about sending a pull request from my colleagues and I asked them to review my work and you can do the same thing and maybe one day those code review practices will become a standard in your team, in your company just as it was for my team and maybe one day the only argument you will have with your in your team will be about merging source code directly to the main development branch and just guys review all the things thanks oh and by the way this presentation was also reviewed dozens of times do you have any questions for you? yes please so you sit down like you need just one hour to review right? yeah so basically just one hour not a long time so basically I think you just review the spawn thing yeah of course it depends case by case but when you review somebody's work when you work on one subject you probably cannot focus for more than one hour or 90 minutes at most on a certain topic so actually this one hour is one hour per day this is what we yeah we were spending on code reviews at the previous workplace explore the use of static code analysis yeah a bit we were using C-Lang so built in Xcode static code analyzer and we also at my previous company we were using a thing called okay just forget the name but it wasn't good enough but there's actually one that you can use for your open source projects on GitHub it's called CodeBeat and you can just I think you can link your GitHub account to CodeBeat and put links to your public repositories over there and they can point out some actually they can put out some things that can be improved in your code they provide some metrics for your code and it's three for open source projects they also have some plans for enterprises so you can use them in your company so what are the kind of things you learn from the code review oh there are many yeah programming style usually it's good when you work in a team is probably the best thing is when you can learn from seniors under a style of work and it's also good that you can establish certain rules, certain solutions to basic problems so use the same coding style or solving style certain problems I think those are the most important things especially at the beginning of the project when for example in our previous company we tend to switch teams so there wasn't many times when we worked with the same people and when you gather different people together they have to start working together and it's difficult at the beginning so to get to know each other to develop a style for a code don't kill me don't kill me with another question because last time Dominik asked me a question I didn't know how to answer it play again I don't know man maybe ok so let's call it a day thank you very much


American Trail, the American Trail, blazed in blood, defended in blood. Chapter 5, Samuel Slater's Machine. In the year 1789, a young man set sail from England for New York. His name was Samuel Slater. I met him soon after he came to this country. I tried to pick him during the 66 long days that took him to cross the ocean, standing there on the deck of a sailing ship, wretched, lonely, terribly homesick for his native England. He never got over that feeling, yet he never went back. In those days, Alexander Hamilton had said we should encourage the importation of new adventures from abroad. One of the men who agreed with him was a Rhode Island businessman named Moses Brown. Soon after Samuel arrived in this country, he went to Providence to see Mr. Brown. So tell me Slater, these Arkwright cotton mills in England, they must be something? Yes, they are, sir. Quite something. You worked for these fellows, Strut and Arkwright? For some time. You know we're offering a reward to anyone who can duplicate these English machines? Yes, the reward induced me to come over here. My boy, we'll see you get all the cooperation you need. You claim you can actually build one of these machines? With no trouble, sir. Oh, you have the plans, design, patents? No, no, no, you can't take plans or patents out of England. Then how and blazes? I've memorized everything. Memorized? And just how would you go about building a cotton mill in this country? Well, first of all, I'll have to find some good iron workers and carpenters, and then teach them how machine parts are made. Samuel's confidence impressed Moses Brown. He brought Samuel to Podtarket to start work on the cotton mill. That was when I met him. My father and machinist agreed to work with him, and one Sunday Samuel came to team. Do you take sugar in your tea, Mr. Slater? Very little. Oh, that's plenty. Thank you. You must be lonely over here. Well, it's an experience, and let's put it that way. How do you find people here in New England? I really haven't had time to get to know them. You don't find them friendly, do you? Well, I suppose they have to get to know me, too. You'll find they're all very nice. At the moment, they seem to resent me. When I pass them on the street, there's something in their faces. A hostility. Hostility? Oh, I'm sure it's just your imagination. But Samuel was right. Only a few days later, on the edge of town, in a small meadow where the cotton mill was being built. You, mister? Yes? My name's Manly. Timothy Manly. Well? What's going on here? It's no secret. We're building machinery. A cotton mill? Yes. I make spinning wheels and I repair them. It's hard enough for a man and his wife to make a living without seeing a machine built that'll do a man's work and take his job away. I'm warning you. If you hang around here, we'll smash you and we'll smash your machine. But the warning was ignored. Samuel worked harder than ever. He told me about the incident one Saturday afternoon. We were walking along one of the little cobblestone streets past the blacksmith's shop that I remember so well. I've seen this sort of thing before, in England. Fear of a cotton mill. I saw a mob actually destroy one. You think it could happen here? It could. What a dreadful thought. Look at the way people stare at me. If you weren't with me, they'd probably stone me. Hot mummies. Hot mummies. That sounds like England. And the cottage on the corner. The sacked roof. The little garden and the water pump in the square. It's all so much like a little bit of England. Oh, here's the funnel. Still hanging around here, Mr. Slater. We'll discuss it another time, Mr. Manley. Suddenly the cotton mill was finished. All it remained to do was test the machinery. Moses Brown, my father, a lot of other people came to see the machine actually work. I stood with them. A little frightened. Sam, blast me, but this machine of yours is a queer-looking monster. Ah, she's beautiful. And we're supposed to believe it'll work. It will. That mess of wire, metal, and wood will spin cotton? Yes, sir. Show me. I believe this when I see it. We were all very, very nervous as Samuel walked away from us. I watched him pull back some levers. My glory. It's working. Sam, you've done it, boy. We've got a cotton mill. What's that? What was that? Summoner thrown a stone through a window. Outside the mill, a mob of angry men and women were gathered. All right, Slater. You had your warning. I wouldn't come any closer, Manley. I told you what we do. Now we're going to do it. Get back. Manley, you try anything. We'll put you in jail. You won't live to see that, Mr. Brown. Destroy anything and we'll build it again and get soldiers to guard it. We're not scared of soldiers. Listen to me, all of you. We didn't come here to talk. Now listen. The machine will give everybody a job. I'll have to teach you how to run it. Why, we'll produce more cotton in one week than you've seen in a lifetime. I saw them staring at Samuel. Most of them wanted to listen. Only a few doubted what he was telling them. And we can sell cheaper. The demand for machine-made cotton will increase. That'll mean still more jobs. Slater, you can't prove any of this. It's been proved in England. My machine's just like this one.  All right. All right, Slater. We'll give you a chance. The mill started working. People from all over the country came to see this wonder of the age. Samuel and I were married. And as time went on, we were blessed with a baby son. And it seemed to us that nothing would ever spoil our happiness. And then... Sam, Sam, we're in trouble. You worry too much about trouble, Moses. I'm serious, Sam. Something we hadn't counted on. American people prefer foreign goods. They won't buy our cotton. That doesn't make common sense. Oh, that's how things are. Then we'll fight this foreign competition. How? How? We'll produce more cotton. Lower prices, flood the market. We'll be ruined. If we do that, we'll be ruined if we don't. They manufactured more cotton than seemed possible. Samuel called it past production. He worked day and night finding ways to improve his machine. I seldom saw him. One cold winter night. We lost our little son. He died of pneumonia. In the dreadful days that followed, I began to know my husband better than I'd ever known him before. Our little boy is not really gone. The love he had for us. The love we had for him. It's all about us. Though he were just in the next room. Out of sight. But still here. I know. Lately I've been thinking about the children of this town. Someday I'd like to do something for them. In memory of our boy. Do something? Hannah. Do you know what a Sunday school is? No. We must build one. A place where the children of the town can be taught an understanding of God. Where they can have religious training. I don't think there is such a place in the country. There will be, Hannah. Samuel built his Sunday school. The first one this country had ever seen. Now he was part of the town. Bitterness against him had turned to respect and fondness. The people in this part of the country liked his hard-headedness and his straightforward belief in decency. Sometimes I think the working people understood Samuel better than our close friends did. Tim Manley did. I was looking for Mr. Slater. Come back another time. You don't like me. No, I've got a good memory. I wouldn't have given you a job the way Sam Slater did. Oh, maybe not, but... Oh, hello, Mr. Slater. Good morning. Hello, Sam.  Yes, go ahead. I'm quitting my job. All right. I've got something else to say. I'm listening. We know as much about your machine as you do. You sure? We all do. Sam Slater taught you.  He taught us. That don't mean we're tied to him. Somebody taught me. I didn't stay tied to them. That's the way it is with us. What are you driving at, Manley? Me and some others. We're going off to build a cotton mill of our own. What? Sam, you heard what he said? I heard. All right, Mr. Slater. What are you going to do about it? Do? I'll tell you what we're going to do, Manley. We'll slap you in jail. I'd like to see that.  I'm no thief. You're worse than one.   May I say something now? Say what you like. It won't make no difference. Get out.  You and your friends. Build your mill, and I'll help you. What's that? This one mill can't meet the demand. We'll need all the mills we can get if we want to put American cotton on the world market. So they broke from Samuel, this little group of New England men. Soon others had the same idea, and from all parts of the country we heard of more and more mills being constructed. That's the end of Samuel's story. Except that one evening... Samuel? What is it? Has something happened? War's been cleared. War? With England. Oh, Samuel. Whatever I contributed when I came here, I found opportunity. Whatever I gave, much more has been given to me. I love the memory of the country I came from, and I always will. But I've made my home here, and this is my country. But the war of 1812 drew to an end, and the United States again looked into the future, this time into an era that saw the rise of American industry as it spread from New England all across the country. The story of Samuel Slater, the father of American manufacturing, is an American story. Whatever he gave, this country gave much more in return. And no man knew that better than Samuel Slater. This has been the fifth chapter in the story of the American nation brought to you by the ladies' auxiliary to the veterans of foreign wars. Another story to make you proud of this great country of ours as we follow the American trail.