After traveling through Europe in 1947—including to Scotland, Amsterdam, and Switzerland—Reinhold Niebuhr wrote some reflections, including on state churches, the Truman Doctrine, Christian political parties, and more.
To my frustration, the 1899 Hague Conventions, the 1907 Hague Regulations, and the 1954 Convention have all been flouted in Turkish-occupied Famagusta and in other parts of Cyprus. Just as frustratingly, Turkey has tried to block the road to justice via The Hague.
The choice between attending or abstaining from September’s Durban IV conference in New York City—the twentieth anniversary of the anti-racism conference that quickly became a confluence of antisemitism—is the newest episode in Europe’s increasingly divided policy toward the Jewish state and combatting antisemitism.
We have an introductory, if provisional, picture of anti-Revolutionary foreign policy and Abraham Kuyper’s platform coming into the highest political office in the Netherlands in the early twentieth century. How did this platform fair? What “necessary adjustments” (as Kuyper called them) did he need to make between his Calvinistic international theory and the actual work of foreign policy?