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Journals (CD)

Our flagship product, the MARS HILL AUDIO Journal, is an “audio magazine” featuring over two hours of conversation with perceptive and engaging thinkers on each quarterly digital volume. Guests on the Journal examine the ideas, institutions, preoccupations, and fashionable assumptions that shape our cultural lives. They include scholars from a wide range of disciplines, most of whom are authors of recent books investigating some aspect of our cultural experience and the interaction of ideas, practices, and institutions that have created the conditions in which we now live.

Select back issues of the Journal are available on CD.

{ "product": {"id":4903367376959,"title":"Volume 148 (CD Edition)","handle":"mh-148-cd","description":"\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003eGuests on Volume 148\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eSTEVEN D. SMITH\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon how a modern “religion without God” characterizes what alleges to be\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003esecular neutrality\u003cbr\u003e\u003c\/strong\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eWILLEM VANDERBURG\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon the costs of forgetting the unity and\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003einterdependence of Creation\u003cbr\u003e\u003c\/strong\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eJEFFREY BILBRO\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon lessons from\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eWendell Berry’s poetry, fiction, and essays\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eabout the virtues that characterize people who foster sustainable cultures\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eEMMA MASON\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon the theological concerns evident in the\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003epoetry of Christina Rossetti\u003cbr\u003e\u003c\/strong\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eALISON MILBANK\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon how the\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eGothic literary genre\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003ein England expressed ambivalence about the effects of the Reformation\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eTIMOTHY LARSEN\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eGeorge MacDonald\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eand Victorian earnestness about faith and anxieties about doubt \u003c\/p\u003e\n\u003ch5 style=\"text-align: center;\"\u003e\u003ca href=\"https:\/\/mars-hill-audio.myshopify.com\/products\/volume-148\"\u003e\u003cem\u003eA digital edition of this Volume is also available\u003c\/em\u003e\u003c\/a\u003e\u003c\/h5\u003e\n\u003ch5 style=\"text-align: center;\"\u003e\u003cbr\u003e\u003c\/h5\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\n\u003cstrong\u003e\u003cem\u003eSteven D. Smith\u003c\/em\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/h3\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cem\u003e“Paganism is a label you can use to refer to a kind of immanent religiosity or a view that there is something that’s sacred and holy, but it’s not transcendent — it’s not part of a different sphere of being or another world. It is immanent in this world. And I suggest that that in a sense is the natural condition of humanity. Unless there’s something that comes along to lift us out of that, that is sort of our natural assumption.”\u003cbr\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eLaw professor Steven D. Smith discusses the relationship between the sacred and the civic in his newest book \u003cem\u003ePagans and Christians in the City: Culture Wars from the Tiber to the Potomac.\u003c\/em\u003e\u003cspan\u003e Setting out to track the profound changes apparent in the modern world, Smith compares the paganism of the Roman Empire to the rise of a contemporary paganism which takes the form of a “religion without God.” For Smith, this differs radically from a transcendent religion which acknowledges an ultimate good beyond this universe. Right now, we are not witnessing so much a destruction of “the sacred” as such, but instead the rise of new orthodoxies, often centered on individual or national identity. Without the recognition that humans are inescapably religious creatures, the struggle to confront or solve our current public disputes will continue.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cem\u003eWillem Vanderburg\u003c\/em\u003e\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e“About 100 years ago . . . we began to rearrange all human knowing and doing by means of disciplines. From the perspective of human history, that’s an extraordinarily strange way of arranging our knowing and doing. What we do with the discipline-based organization is, we say to the physicist, ‘Here, you study physical phenomena,’ . . . and to the sociologist, ‘Here, you study social phenomena,’ . . . In other words, we study human life and the world one category of phenomena at a time. And that has enormous limitation.”\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eWillem H. Vanderburg, a former student of philosopher Jacques Ellul, argues for a vision of the world that better accounts for the complexity of life — both its individuality and its wholeness — than our current mechanistic, anti-human approach. Unlike machines, which can be quantified and mathematically represented, human life operates with an interconnectedness that cannot be so easily measured. Vanderburg emphasizes that we have rearranged human knowledge and action into narrow disciplines which purport to study life, but do so using\u003cspan\u003e \u003c\/span\u003e\u003cem\u003esingle\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003ecategories, an ordering which can work only in those fields where the focus on one category is useful, such as physics, biology, or chemistry. By reorganizing complex human methods of operation and communication into discipline-based silos which depend on the mechanical or technical domains, we have created a world of confusion where we understand life in the same terms as non-life. Vanderburg concludes that this subversion of a traditional Christian vision by modern technology poses a grave threat to our humanity.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cem\u003eJeffrey Bilbro\u003c\/em\u003e\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e“So much of the cult of the artist today is about originality and making things new and coming up with the latest and greatest, but that’s really a symptom of a technological society — that we always have to have a new iteration of the gadget . . . Berry’s emphasis [is] on fidelity and sticking with things that might seem old and obsolete and worn out, and trying to be creative about how they might be renewed and made useful and new again. A renewal presupposes that something good has come earlier and that our task is not to create ‘ex nihilo’ — that’s God’s task — but to renew that which has been broken.”\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eJeffrey Bilbro explores the importance of sustainability through the essays, poetry and fiction of Wendell Berry. He argues that Berry fosters a sense of propriety or fittingness, a manner in which we act in connection with the world around us. This theme is demonstrated by the example of a farmer who works with the land and within its limits, allowing the nature of the place to help form and correct the farmer’s initial vision. In opposition to this reciprocal way of farming, Berry describes much of contemporary agriculture, where the only value is how much can be produced, with no concern for the complexity of the relation of farmer to farm, leading inevitably to violent control of the relationship. Our current society has shifted into an economy that values an industrial mindset, focusing heavily on productivity. Bilbro defines this as the industrial grammar versus the agrarian grammar. He points out that the grammar of technology cannot heal, but only amplify the misdirected vision already in place. Bilbro hopes that we can, seeing through the eyes of Berry, come to recognize this reciprocity and, using a healthy imagination, make whole again those aspects of our lives that have been damaged.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\" data-mce-style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cem\u003eEmma Mason\u003cbr\u003e\u003c\/em\u003e\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e“What poetry does is almost push us into a position where we have to pay really close attention to words. It’s very difficult to read a poem quickly, and I think when we try to that’s often when people just get frustrated with it and say, ‘Oh, I don’t understand this,’ or ‘It feels inaccessible.’ Obviously, Rossetti works very hard to make her poetry quite accessible by using a very strong form, by using rhythm and by using rhyme. And it’s quite enjoyable to read.  But I think underneath those rhymes and really in the poem are these very deep and profound meanings and reflections that are both philosophical and theological. Poetry enables this layering of ideas and layering of our feelings about those ideas.”\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Emma Mason explains how the Anglo-Catholic theological movement was integral to the faith of Christina Rossetti and helped shape her theological and philosophical convictions. The Oxford Movement within the Church of England, Mason explains, sought to return to a form that embraced the “supernatural” element then held in suspicion by many. Mason argues that important figures in this movement such as John Keble and John Henry Newman, drawing on a contemporary reclamation of the early Church fathers, turned to Romantic writers such as William Wordsworth and William Blake to find a way to rediscover the mystical in Anglicanism. Rossetti’s poetry reflects this attitude, exploring a deep connection to God through forms of rituals and practices that break free from a more rational, dualistic vision, drawing all things together through grace. \u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\" data-mce-style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cem\u003eAlison Milbank\u003cbr\u003e\u003c\/em\u003e\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e “I really do think that the ‘explained supernatural’ plays the 18th-century game of saying, ‘Yes, we have gotten beyond the past. We now live in an enlightened world.’ But then it begins to question that enlightenment. And I think that’s the point of the way that it works in Ann Radcliffe. And it’s also a Protestant mode which is partly about idolatry. I do think that there is a very Protestant form of Gothic whereby you show the deadness of the idol in order to point to the livingness of the true God.”\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eTheologian Alison Milbank argues that nineteenth-century English Gothic literature grew out of the intuition of an uneasy relationship between the natural and supernatural following the English Reformation. The extreme rationalism of the nineteenth century led to a cultural ambivalence; belief in the narrative of historical progress conflicted with nostalgia for a past when structures and practices dealt with matters ghostly and divine. “The Catholic past is a site of desire as well as revulsion,” Milbank explains. “The Gothic seeks both to escape and harness its signifying power.” Haunted by that history, authors such as Horace Walpole, Ann Radcliffe, and Bram Stoker explored the limits of materialism and grappled with the loss of a religious imaginary which could mediate the supernatural.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\" data-mce-style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cem\u003eTimothy Larsen\u003c\/em\u003e\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e“Questioning is natural and inevitable. It’s how you get to a more mature Christian view. To not doubt something is to not think about it. So, MacDonald can see that this is just a maturation process. You were told about the Virgin Birth when you were 11, and now you’re 18 and you’re thinking about it again in a new way, and to think about it is to doubt it. That questioning, not in the kind of scoffing, accusatory way but just in the processing way, is part of life. It’s part of the Christian life.”\u003c\/em\u003e\u003cstrong\u003e\u003cem\u003e\u003c\/em\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHistorian Timothy Larsen situates George MacDonald within a Victorian understanding of faith and doubt. Faith, defined as “what you believe in your heart,” rose to an unprecedented value in the Victorian era, corresponding with a tendency toward unhealthy introspection and preoccupation with the problem of doubt. MacDonald held that these problems hinged upon understanding faith only in cerebral terms. He rejected a narrow Enlightenment view of faith, focusing instead upon trust in the person of Christ — specifically, the self-authenticating revelation of Christ in the Gospels. Larsen discusses how, like many Romantics, MacDonald worked toward the reenchantment of the world through the imagination, writing fairy tales as a medium to explore the meaning of reality.\u003cstrong\u003e\u003cem\u003e\u003c\/em\u003e\u003c\/strong\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cstrong\u003e\u003cem\u003e\u003c\/em\u003e\u003c\/strong\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003e\u003cbr\u003e\u003c\/em\u003e\u003c\/strong\u003e\u003c\/p\u003e","published_at":"2021-01-04T16:07:26-05:00","created_at":"2021-01-04T16:00:08-05:00","vendor":"Mars Hill Audio","type":"Journals","tags":["CD Edition"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":33293734608959,"title":"Default Title","option1":"Default 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style=\"text-align: center;\"\u003e\u003cem\u003eGuests on Volume 148\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eSTEVEN D. SMITH\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon how a modern “religion without God” characterizes what alleges to be\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003esecular neutrality\u003cbr\u003e\u003c\/strong\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eWILLEM VANDERBURG\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon the costs of forgetting the unity and\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003einterdependence of Creation\u003cbr\u003e\u003c\/strong\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eJEFFREY BILBRO\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon lessons from\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eWendell Berry’s poetry, fiction, and essays\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eabout the virtues that characterize people who foster sustainable cultures\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eEMMA MASON\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon the theological concerns evident in the\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003epoetry of Christina Rossetti\u003cbr\u003e\u003c\/strong\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eALISON MILBANK\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon how the\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eGothic literary genre\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003ein England expressed ambivalence about the effects of the Reformation\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eTIMOTHY LARSEN\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eGeorge MacDonald\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eand Victorian earnestness about faith and anxieties about doubt \u003c\/p\u003e\n\u003ch5 style=\"text-align: center;\"\u003e\u003ca href=\"https:\/\/mars-hill-audio.myshopify.com\/products\/volume-148\"\u003e\u003cem\u003eA digital edition of this Volume is also available\u003c\/em\u003e\u003c\/a\u003e\u003c\/h5\u003e\n\u003ch5 style=\"text-align: center;\"\u003e\u003cbr\u003e\u003c\/h5\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\n\u003cstrong\u003e\u003cem\u003eSteven D. Smith\u003c\/em\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/h3\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cem\u003e“Paganism is a label you can use to refer to a kind of immanent religiosity or a view that there is something that’s sacred and holy, but it’s not transcendent — it’s not part of a different sphere of being or another world. It is immanent in this world. And I suggest that that in a sense is the natural condition of humanity. Unless there’s something that comes along to lift us out of that, that is sort of our natural assumption.”\u003cbr\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eLaw professor Steven D. Smith discusses the relationship between the sacred and the civic in his newest book \u003cem\u003ePagans and Christians in the City: Culture Wars from the Tiber to the Potomac.\u003c\/em\u003e\u003cspan\u003e Setting out to track the profound changes apparent in the modern world, Smith compares the paganism of the Roman Empire to the rise of a contemporary paganism which takes the form of a “religion without God.” For Smith, this differs radically from a transcendent religion which acknowledges an ultimate good beyond this universe. Right now, we are not witnessing so much a destruction of “the sacred” as such, but instead the rise of new orthodoxies, often centered on individual or national identity. Without the recognition that humans are inescapably religious creatures, the struggle to confront or solve our current public disputes will continue.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cem\u003eWillem Vanderburg\u003c\/em\u003e\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e“About 100 years ago . . . we began to rearrange all human knowing and doing by means of disciplines. From the perspective of human history, that’s an extraordinarily strange way of arranging our knowing and doing. What we do with the discipline-based organization is, we say to the physicist, ‘Here, you study physical phenomena,’ . . . and to the sociologist, ‘Here, you study social phenomena,’ . . . In other words, we study human life and the world one category of phenomena at a time. And that has enormous limitation.”\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eWillem H. Vanderburg, a former student of philosopher Jacques Ellul, argues for a vision of the world that better accounts for the complexity of life — both its individuality and its wholeness — than our current mechanistic, anti-human approach. Unlike machines, which can be quantified and mathematically represented, human life operates with an interconnectedness that cannot be so easily measured. Vanderburg emphasizes that we have rearranged human knowledge and action into narrow disciplines which purport to study life, but do so using\u003cspan\u003e \u003c\/span\u003e\u003cem\u003esingle\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003ecategories, an ordering which can work only in those fields where the focus on one category is useful, such as physics, biology, or chemistry. By reorganizing complex human methods of operation and communication into discipline-based silos which depend on the mechanical or technical domains, we have created a world of confusion where we understand life in the same terms as non-life. Vanderburg concludes that this subversion of a traditional Christian vision by modern technology poses a grave threat to our humanity.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cem\u003eJeffrey Bilbro\u003c\/em\u003e\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e“So much of the cult of the artist today is about originality and making things new and coming up with the latest and greatest, but that’s really a symptom of a technological society — that we always have to have a new iteration of the gadget . . . Berry’s emphasis [is] on fidelity and sticking with things that might seem old and obsolete and worn out, and trying to be creative about how they might be renewed and made useful and new again. A renewal presupposes that something good has come earlier and that our task is not to create ‘ex nihilo’ — that’s God’s task — but to renew that which has been broken.”\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eJeffrey Bilbro explores the importance of sustainability through the essays, poetry and fiction of Wendell Berry. He argues that Berry fosters a sense of propriety or fittingness, a manner in which we act in connection with the world around us. This theme is demonstrated by the example of a farmer who works with the land and within its limits, allowing the nature of the place to help form and correct the farmer’s initial vision. In opposition to this reciprocal way of farming, Berry describes much of contemporary agriculture, where the only value is how much can be produced, with no concern for the complexity of the relation of farmer to farm, leading inevitably to violent control of the relationship. Our current society has shifted into an economy that values an industrial mindset, focusing heavily on productivity. Bilbro defines this as the industrial grammar versus the agrarian grammar. He points out that the grammar of technology cannot heal, but only amplify the misdirected vision already in place. Bilbro hopes that we can, seeing through the eyes of Berry, come to recognize this reciprocity and, using a healthy imagination, make whole again those aspects of our lives that have been damaged.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\" data-mce-style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cem\u003eEmma Mason\u003cbr\u003e\u003c\/em\u003e\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e“What poetry does is almost push us into a position where we have to pay really close attention to words. It’s very difficult to read a poem quickly, and I think when we try to that’s often when people just get frustrated with it and say, ‘Oh, I don’t understand this,’ or ‘It feels inaccessible.’ Obviously, Rossetti works very hard to make her poetry quite accessible by using a very strong form, by using rhythm and by using rhyme. And it’s quite enjoyable to read.  But I think underneath those rhymes and really in the poem are these very deep and profound meanings and reflections that are both philosophical and theological. Poetry enables this layering of ideas and layering of our feelings about those ideas.”\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Emma Mason explains how the Anglo-Catholic theological movement was integral to the faith of Christina Rossetti and helped shape her theological and philosophical convictions. The Oxford Movement within the Church of England, Mason explains, sought to return to a form that embraced the “supernatural” element then held in suspicion by many. Mason argues that important figures in this movement such as John Keble and John Henry Newman, drawing on a contemporary reclamation of the early Church fathers, turned to Romantic writers such as William Wordsworth and William Blake to find a way to rediscover the mystical in Anglicanism. Rossetti’s poetry reflects this attitude, exploring a deep connection to God through forms of rituals and practices that break free from a more rational, dualistic vision, drawing all things together through grace. \u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\" data-mce-style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cem\u003eAlison Milbank\u003cbr\u003e\u003c\/em\u003e\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e “I really do think that the ‘explained supernatural’ plays the 18th-century game of saying, ‘Yes, we have gotten beyond the past. We now live in an enlightened world.’ But then it begins to question that enlightenment. And I think that’s the point of the way that it works in Ann Radcliffe. And it’s also a Protestant mode which is partly about idolatry. I do think that there is a very Protestant form of Gothic whereby you show the deadness of the idol in order to point to the livingness of the true God.”\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eTheologian Alison Milbank argues that nineteenth-century English Gothic literature grew out of the intuition of an uneasy relationship between the natural and supernatural following the English Reformation. The extreme rationalism of the nineteenth century led to a cultural ambivalence; belief in the narrative of historical progress conflicted with nostalgia for a past when structures and practices dealt with matters ghostly and divine. “The Catholic past is a site of desire as well as revulsion,” Milbank explains. “The Gothic seeks both to escape and harness its signifying power.” Haunted by that history, authors such as Horace Walpole, Ann Radcliffe, and Bram Stoker explored the limits of materialism and grappled with the loss of a religious imaginary which could mediate the supernatural.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\" data-mce-style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003cem\u003eTimothy Larsen\u003c\/em\u003e\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e“Questioning is natural and inevitable. It’s how you get to a more mature Christian view. To not doubt something is to not think about it. So, MacDonald can see that this is just a maturation process. You were told about the Virgin Birth when you were 11, and now you’re 18 and you’re thinking about it again in a new way, and to think about it is to doubt it. That questioning, not in the kind of scoffing, accusatory way but just in the processing way, is part of life. It’s part of the Christian life.”\u003c\/em\u003e\u003cstrong\u003e\u003cem\u003e\u003c\/em\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHistorian Timothy Larsen situates George MacDonald within a Victorian understanding of faith and doubt. Faith, defined as “what you believe in your heart,” rose to an unprecedented value in the Victorian era, corresponding with a tendency toward unhealthy introspection and preoccupation with the problem of doubt. MacDonald held that these problems hinged upon understanding faith only in cerebral terms. He rejected a narrow Enlightenment view of faith, focusing instead upon trust in the person of Christ — specifically, the self-authenticating revelation of Christ in the Gospels. Larsen discusses how, like many Romantics, MacDonald worked toward the reenchantment of the world through the imagination, writing fairy tales as a medium to explore the meaning of reality.\u003cstrong\u003e\u003cem\u003e\u003c\/em\u003e\u003c\/strong\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cstrong\u003e\u003cem\u003e\u003c\/em\u003e\u003c\/strong\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003e\u003cbr\u003e\u003c\/em\u003e\u003c\/strong\u003e\u003c\/p\u003e"}, "replace": { "published_at": "2020-10-17 12:15:37" } }
Volume 148 (CD Edition)

Guests on Volume 148

 STEVEN D. SMITH on how a modern “religion without God” characterizes what alleges to be secular neutrality
 WILLEM VANDERBURG on the costs of forgetting the unity and interdependence of Creation
 JEFFREY BILBRO on lessons from Wendell Berry’s poetry, fiction, and essays about the virtues that characterize people who foster sustainable cultures
 EMMA MASON on the theological concerns evident in the poetry of Christina Rossetti
 ALISON MILBANK on how the Gothic literary genre in England expressed ambivalence about the effects of the Reformation
 TIMOTHY LARSEN on George MacDonald and Victorian earnestness about faith and anxieties about doubt 

A digital edition of this Volume is also available

Steven D. Smith

“Paganism is a label you can use to refer to a kind of immanent religiosity or a view that there is something that’s sacred and holy, but it’s not transcendent — it’s not part of a different sphere of being or another world. It is immanent in this world. And I suggest that that in a sense is the natural condition of humanity. Unless there’s something that comes along to lift us out of that, that is sort of our natural assumption.”

Law professor Steven D. Smith discusses the relationship between the sacred and the civic in his newest book Pagans and Christians in the City: Culture Wars from the Tiber to the Potomac. Setting out to track the profound changes apparent in the modern world, Smith compares the paganism of the Roman Empire to the rise of a contemporary paganism which takes the form of a “religion without God.” For Smith, this differs radically from a transcendent religion which acknowledges an ultimate good beyond this universe. Right now, we are not witnessing so much a destruction of “the sacred” as such, but instead the rise of new orthodoxies, often centered on individual or national identity. Without the recognition that humans are inescapably religious creatures, the struggle to confront or solve our current public disputes will continue.

•     •     •

Willem Vanderburg

“About 100 years ago . . . we began to rearrange all human knowing and doing by means of disciplines. From the perspective of human history, that’s an extraordinarily strange way of arranging our knowing and doing. What we do with the discipline-based organization is, we say to the physicist, ‘Here, you study physical phenomena,’ . . . and to the sociologist, ‘Here, you study social phenomena,’ . . . In other words, we study human life and the world one category of phenomena at a time. And that has enormous limitation.”

Willem H. Vanderburg, a former student of philosopher Jacques Ellul, argues for a vision of the world that better accounts for the complexity of life — both its individuality and its wholeness — than our current mechanistic, anti-human approach. Unlike machines, which can be quantified and mathematically represented, human life operates with an interconnectedness that cannot be so easily measured. Vanderburg emphasizes that we have rearranged human knowledge and action into narrow disciplines which purport to study life, but do so using single categories, an ordering which can work only in those fields where the focus on one category is useful, such as physics, biology, or chemistry. By reorganizing complex human methods of operation and communication into discipline-based silos which depend on the mechanical or technical domains, we have created a world of confusion where we understand life in the same terms as non-life. Vanderburg concludes that this subversion of a traditional Christian vision by modern technology poses a grave threat to our humanity.

•     •     •

Jeffrey Bilbro

“So much of the cult of the artist today is about originality and making things new and coming up with the latest and greatest, but that’s really a symptom of a technological society — that we always have to have a new iteration of the gadget . . . Berry’s emphasis [is] on fidelity and sticking with things that might seem old and obsolete and worn out, and trying to be creative about how they might be renewed and made useful and new again. A renewal presupposes that something good has come earlier and that our task is not to create ‘ex nihilo’ — that’s God’s task — but to renew that which has been broken.”

Jeffrey Bilbro explores the importance of sustainability through the essays, poetry and fiction of Wendell Berry. He argues that Berry fosters a sense of propriety or fittingness, a manner in which we act in connection with the world around us. This theme is demonstrated by the example of a farmer who works with the land and within its limits, allowing the nature of the place to help form and correct the farmer’s initial vision. In opposition to this reciprocal way of farming, Berry describes much of contemporary agriculture, where the only value is how much can be produced, with no concern for the complexity of the relation of farmer to farm, leading inevitably to violent control of the relationship. Our current society has shifted into an economy that values an industrial mindset, focusing heavily on productivity. Bilbro defines this as the industrial grammar versus the agrarian grammar. He points out that the grammar of technology cannot heal, but only amplify the misdirected vision already in place. Bilbro hopes that we can, seeing through the eyes of Berry, come to recognize this reciprocity and, using a healthy imagination, make whole again those aspects of our lives that have been damaged.

•     •     •

Emma Mason

“What poetry does is almost push us into a position where we have to pay really close attention to words. It’s very difficult to read a poem quickly, and I think when we try to that’s often when people just get frustrated with it and say, ‘Oh, I don’t understand this,’ or ‘It feels inaccessible.’ Obviously, Rossetti works very hard to make her poetry quite accessible by using a very strong form, by using rhythm and by using rhyme. And it’s quite enjoyable to read.  But I think underneath those rhymes and really in the poem are these very deep and profound meanings and reflections that are both philosophical and theological. Poetry enables this layering of ideas and layering of our feelings about those ideas.”

Professor Emma Mason explains how the Anglo-Catholic theological movement was integral to the faith of Christina Rossetti and helped shape her theological and philosophical convictions. The Oxford Movement within the Church of England, Mason explains, sought to return to a form that embraced the “supernatural” element then held in suspicion by many. Mason argues that important figures in this movement such as John Keble and John Henry Newman, drawing on a contemporary reclamation of the early Church fathers, turned to Romantic writers such as William Wordsworth and William Blake to find a way to rediscover the mystical in Anglicanism. Rossetti’s poetry reflects this attitude, exploring a deep connection to God through forms of rituals and practices that break free from a more rational, dualistic vision, drawing all things together through grace.

•     •     •

Alison Milbank

“I really do think that the ‘explained supernatural’ plays the 18th-century game of saying, ‘Yes, we have gotten beyond the past. We now live in an enlightened world.’ But then it begins to question that enlightenment. And I think that’s the point of the way that it works in Ann Radcliffe. And it’s also a Protestant mode which is partly about idolatry. I do think that there is a very Protestant form of Gothic whereby you show the deadness of the idol in order to point to the livingness of the true God.”

Theologian Alison Milbank argues that nineteenth-century English Gothic literature grew out of the intuition of an uneasy relationship between the natural and supernatural following the English Reformation. The extreme rationalism of the nineteenth century led to a cultural ambivalence; belief in the narrative of historical progress conflicted with nostalgia for a past when structures and practices dealt with matters ghostly and divine. “The Catholic past is a site of desire as well as revulsion,” Milbank explains. “The Gothic seeks both to escape and harness its signifying power.” Haunted by that history, authors such as Horace Walpole, Ann Radcliffe, and Bram Stoker explored the limits of materialism and grappled with the loss of a religious imaginary which could mediate the supernatural.

•     •     •

Timothy Larsen

“Questioning is natural and inevitable. It’s how you get to a more mature Christian view. To not doubt something is to not think about it. So, MacDonald can see that this is just a maturation process. You were told about the Virgin Birth when you were 11, and now you’re 18 and you’re thinking about it again in a new way, and to think about it is to doubt it. That questioning, not in the kind of scoffing, accusatory way but just in the processing way, is part of life. It’s part of the Christian life.”

Historian Timothy Larsen situates George MacDonald within a Victorian understanding of faith and doubt. Faith, defined as “what you believe in your heart,” rose to an unprecedented value in the Victorian era, corresponding with a tendency toward unhealthy introspection and preoccupation with the problem of doubt. MacDonald held that these problems hinged upon understanding faith only in cerebral terms. He rejected a narrow Enlightenment view of faith, focusing instead upon trust in the person of Christ — specifically, the self-authenticating revelation of Christ in the Gospels. Larsen discusses how, like many Romantics, MacDonald worked toward the reenchantment of the world through the imagination, writing fairy tales as a medium to explore the meaning of reality.


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JARED STAUDT\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon the tradition of\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003ebrewing beer\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003ein monastic and Christian culture\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eJASON PETERS\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon defining\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003elocalism,\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003edealing with discontent and imperfection, and appreciating\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003enostalgia\u003c\/strong\u003e\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eD. C. SCHINDLER\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon the classical and Christian understanding of the\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eTranscendentals\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eand why they matter now\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eCRAIG GAY\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon why we need a theology of\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003epersonhood\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003ein response to challenges posed by\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003etechnology\u003c\/strong\u003e\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eMARY HIRSCHFELD\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon comparing contemporary economics with\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eeconomics\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eas understood by\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eThomas Aquinas\u003c\/strong\u003e\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003ePATRICK SAMWAY\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon the publishing relationship between\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eFlannery O’Connor\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eRobert Giroux\u003c\/strong\u003e\u003c\/p\u003e\n\u003ch5 style=\"text-align: center;\"\u003e\u003ca href=\"https:\/\/mars-hill-audio.myshopify.com\/products\/volume-147\"\u003e\u003cem\u003eA digital edition of this Volume is also available\u003c\/em\u003e\u003c\/a\u003e\u003c\/h5\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003e\u003cstrong\u003e\u003cspan\u003eR. Jared Staudt\u003c\/span\u003e\u003c\/strong\u003e\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“What I’m trying to do in the book is to call people to rethink their lives. How does everything fit together? Is our faith really the center that integrates everything else?”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003eDominican oblate R. Jared Staudt wants to call attention to the cultural influence of the monastic tradition of brewing beer. Benedictine monasteries have themselves been recovering a lost tradition of craft brewing and Staudt’s book reminds Christians that brewing beer, among other practices, is part of what has shaped a way of life for Christians through many centuries. Beer traditionally served as part of one’s subsistence and now encourages local virtues such as building community, providing employment, and participating in local economies. Closely linked not only with festivities, but with the Benedictine theme of hospitality, sharing local beers with one’s friends and neighbors is just one way of integrating all of life into Christian faith and practice.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cem\u003e\u003c\/em\u003e\u003c\/div\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003e\u003cstrong\u003eJason Peters\u003c\/strong\u003e\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“We are habituated to the world long before we’re conscious of it. And then we find that we’re implicated in things that we would rather not be implicated in. And that’s a fact of existence; that’s a fact of the world as we find it. I think the honest thing is to own up to that and then to go about the modest but difficult task of shaking what has to be shaken.”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"right\"\u003e\u003cem\u003e\u003cspan\u003e\u003c\/span\u003e\u003c\/em\u003eEnglish professor Jason Peters discusses the challenges of thinking about localism. While “localism” is a concept that has gained much ground in recent years, there is still the danger of it being a movement united around discontent over the current states of affairs, rather than around constructive or substantive principles. One way of overcoming this hurdle is by recognizing the various ways in which we are all implicated in “things as they are” whether we like it or not. A commitment to localism, says Peters, requires both honesty and modesty with regards to life as we find it. But such a recognition does not open the door to cynicism. Rather, it is a call to “get busy.” To be honest about our own embeddedness in the imperfections of life also protects a sense of home and even nostalgia for a lost home.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003eD. C. Schindler\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“The idea in this book in a way is to try to bring back a sense of the ontological depth of love. It’s certainly not a mere chemical reaction in the brain, but nor is it a mere emotion. It’s not even simply wishing others well, a kind of good will. It includes all those kinds of things in their proper place, but it’s ultimately I think the meaning of reality.”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"right\"\u003e\u003cem\u003e\u003cspan\u003e— D. C. Schindler\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003ePhilosopher D. C. Schindler examines how postmodernism poses a unique threat to our sense of an interior self. Schindler argues that the postmodern predicament requires a recovery of reality, which would be more easily achieved through a recovery of the classical and Christian understanding of the Transcendentals: Truth, Goodness, Beauty. Of key importance to this task is a renewed understanding of how Love and Beauty are connected and their capacity to unite us to what is really real.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003eCraig Gay\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“What we need is a robust theology of personhood. And what I’m trying to remind people of is that ‘hey, if we’re Christians, we have one! And we need to remember it.’ It’s there and it’s rich and it’s full and it’s been developed over many centuries by all kinds of really interesting, intelligent people. And this is something that we for a variety of reasons seem to have forgotten, but now it’s time to remember it, because it’s only as we remember this theology of personhood that we stand any chance of answering the kinds of questions that are being put to us today about technology and our use of it.”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"right\"\u003e\u003cem\u003e\u003cspan\u003e— Craig Gay\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003eSociologist Craig Gay argues that in order to address the challenges of a technological approach to the world, we need to recover the Christian tradition’s robust theology of personhood. Advocates for technological progress often point out how adaptable humans are, but Gay wants to push back, asking why it is that humans need to adapt to technology rather than the other way around. Simply having the ability to adapt does not mean that it is in our best interests to do so or that we ought to do so. Without asking the basic questions about the kinds of people we are or what we ought to become, we will be powerless to address the pressures imposed upon us by technological opportunities.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003eMary Hirschfeld\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“My ‘self-concern,’ among other things, includes other people for Aquinas much more naturally than would an economist’s conception of it. But also my self-concern is about developing community, supporting my family, and developing my character, right, developing virtue. And if those are my ultimate concerns, however that looks in my particular life, [then] the material goods that are used to sustain that life are instrumental goods and because they’re instrumental goods, for Aquinas, our desire for them is finite.”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"right\"\u003e\u003cem\u003e\u003cspan\u003e— Mary Hirschfeld\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003eEconomist and theologian Mary Hirschfeld compares how modern economists think about the human person compared to Thomas Aquinas’s understanding of personhood with regards to property and material wealth. While it may be unintentional, Hirschfeld argues that modern economics makes some fundamental assumptions about personhood, material goods, and God that prevent the discipline from developing a truly human understanding of economic life. To correct this error takes some honest rethinking of the discipline (with many clarifications along the way).\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003ePatrick Samway\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“We tend to think of a writer writing somehow in a cabin in the woods and it’s so beautiful. But as a matter of fact, these writers all have a lot of problems. And I thought it would be interesting to write about Flannery and her relationship with her editor. What I’m really writing about is the interstices. You know, the in-between times. What she was doing and what he was doing and how they collaborated.”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"right\"\u003e\u003cem\u003e\u003cspan\u003e— Patrick Samway\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003eBiographer and priest Patrick Samway talks about the relationship between fiction writer Flannery O’Connor and the legendary editor Robert Giroux. Samway’s direct link with Robert Giroux through their lasting friendship brings to the conversation several intimate accounts about the relationship between these two literary figures as well as their personal stories.\u003c\/p\u003e","published_at":"2020-08-27T16:34:56-04:00","created_at":"2020-08-27T16:34:56-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["CD Edition"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32947263111231,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-147-CD","requires_shipping":true,"taxable":true,"featured_image":null,"available":true,"name":"Volume 147 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":65,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-147CD.jpg?v=1605033488","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Staudt_a8ddf12e-b1c1-4d4a-9ce6-dfaffa5e0c8c.png?v=1605033488","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Peters_e89afd78-7808-43e3-b1ae-5c4be860e3e2.png?v=1605033488","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Schindler_b02728a4-f12e-4efa-a862-d54e0babb30e.png?v=1605033488","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Gay_9afec380-8682-4729-afb1-8454e85868a3.png?v=1605033488","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Hirschfeld_c2e728e8-4e30-45d0-b4ce-99498d9d6035.png?v=1605033488","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Samway_e4440301-f044-44de-b0c4-1a7c3d85857e.png?v=1605033488"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-147CD.jpg?v=1605033488","options":["Title"],"media":[{"alt":null,"id":7798027419711,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-147CD.jpg?v=1605033488"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-147CD.jpg?v=1605033488","width":1060},{"alt":null,"id":7451844575295,"position":2,"preview_image":{"aspect_ratio":0.658,"height":552,"width":363,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Staudt_a8ddf12e-b1c1-4d4a-9ce6-dfaffa5e0c8c.png?v=1605033488"},"aspect_ratio":0.658,"height":552,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Staudt_a8ddf12e-b1c1-4d4a-9ce6-dfaffa5e0c8c.png?v=1605033488","width":363},{"alt":null,"id":7451844608063,"position":3,"preview_image":{"aspect_ratio":0.679,"height":520,"width":353,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Peters_e89afd78-7808-43e3-b1ae-5c4be860e3e2.png?v=1605033488"},"aspect_ratio":0.679,"height":520,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Peters_e89afd78-7808-43e3-b1ae-5c4be860e3e2.png?v=1605033488","width":353},{"alt":null,"id":7451844640831,"position":4,"preview_image":{"aspect_ratio":0.677,"height":536,"width":363,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Schindler_b02728a4-f12e-4efa-a862-d54e0babb30e.png?v=1605033488"},"aspect_ratio":0.677,"height":536,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Schindler_b02728a4-f12e-4efa-a862-d54e0babb30e.png?v=1605033488","width":363},{"alt":null,"id":7451844673599,"position":5,"preview_image":{"aspect_ratio":0.677,"height":536,"width":363,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Gay_9afec380-8682-4729-afb1-8454e85868a3.png?v=1605033488"},"aspect_ratio":0.677,"height":536,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Gay_9afec380-8682-4729-afb1-8454e85868a3.png?v=1605033488","width":363},{"alt":null,"id":7451844706367,"position":6,"preview_image":{"aspect_ratio":0.67,"height":542,"width":363,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Hirschfeld_c2e728e8-4e30-45d0-b4ce-99498d9d6035.png?v=1605033488"},"aspect_ratio":0.67,"height":542,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Hirschfeld_c2e728e8-4e30-45d0-b4ce-99498d9d6035.png?v=1605033488","width":363},{"alt":null,"id":7451844739135,"position":7,"preview_image":{"aspect_ratio":0.677,"height":536,"width":363,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Samway_e4440301-f044-44de-b0c4-1a7c3d85857e.png?v=1605033488"},"aspect_ratio":0.677,"height":536,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Samway_e4440301-f044-44de-b0c4-1a7c3d85857e.png?v=1605033488","width":363}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cmeta charset=\"utf-8\"\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003e\u003cstrong\u003eGuests on Volume 147\u003c\/strong\u003e\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eR. JARED STAUDT\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon the tradition of\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003ebrewing beer\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003ein monastic and Christian culture\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eJASON PETERS\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon defining\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003elocalism,\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003edealing with discontent and imperfection, and appreciating\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003enostalgia\u003c\/strong\u003e\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eD. C. SCHINDLER\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon the classical and Christian understanding of the\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eTranscendentals\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eand why they matter now\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eCRAIG GAY\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon why we need a theology of\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003epersonhood\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003ein response to challenges posed by\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003etechnology\u003c\/strong\u003e\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eMARY HIRSCHFELD\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon comparing contemporary economics with\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eeconomics\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eas understood by\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eThomas Aquinas\u003c\/strong\u003e\u003cbr\u003e•\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003ePATRICK SAMWAY\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eon the publishing relationship between\u003cspan\u003e \u003c\/span\u003e\u003cstrong\u003eFlannery O’Connor\u003c\/strong\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cstrong\u003e\u003cspan\u003e \u003c\/span\u003eRobert Giroux\u003c\/strong\u003e\u003c\/p\u003e\n\u003ch5 style=\"text-align: center;\"\u003e\u003ca href=\"https:\/\/mars-hill-audio.myshopify.com\/products\/volume-147\"\u003e\u003cem\u003eA digital edition of this Volume is also available\u003c\/em\u003e\u003c\/a\u003e\u003c\/h5\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003e\u003cstrong\u003e\u003cspan\u003eR. Jared Staudt\u003c\/span\u003e\u003c\/strong\u003e\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“What I’m trying to do in the book is to call people to rethink their lives. How does everything fit together? Is our faith really the center that integrates everything else?”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003eDominican oblate R. Jared Staudt wants to call attention to the cultural influence of the monastic tradition of brewing beer. Benedictine monasteries have themselves been recovering a lost tradition of craft brewing and Staudt’s book reminds Christians that brewing beer, among other practices, is part of what has shaped a way of life for Christians through many centuries. Beer traditionally served as part of one’s subsistence and now encourages local virtues such as building community, providing employment, and participating in local economies. Closely linked not only with festivities, but with the Benedictine theme of hospitality, sharing local beers with one’s friends and neighbors is just one way of integrating all of life into Christian faith and practice.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cem\u003e\u003c\/em\u003e\u003c\/div\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003e\u003cstrong\u003eJason Peters\u003c\/strong\u003e\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“We are habituated to the world long before we’re conscious of it. And then we find that we’re implicated in things that we would rather not be implicated in. And that’s a fact of existence; that’s a fact of the world as we find it. I think the honest thing is to own up to that and then to go about the modest but difficult task of shaking what has to be shaken.”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"right\"\u003e\u003cem\u003e\u003cspan\u003e\u003c\/span\u003e\u003c\/em\u003eEnglish professor Jason Peters discusses the challenges of thinking about localism. While “localism” is a concept that has gained much ground in recent years, there is still the danger of it being a movement united around discontent over the current states of affairs, rather than around constructive or substantive principles. One way of overcoming this hurdle is by recognizing the various ways in which we are all implicated in “things as they are” whether we like it or not. A commitment to localism, says Peters, requires both honesty and modesty with regards to life as we find it. But such a recognition does not open the door to cynicism. Rather, it is a call to “get busy.” To be honest about our own embeddedness in the imperfections of life also protects a sense of home and even nostalgia for a lost home.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003eD. C. Schindler\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“The idea in this book in a way is to try to bring back a sense of the ontological depth of love. It’s certainly not a mere chemical reaction in the brain, but nor is it a mere emotion. It’s not even simply wishing others well, a kind of good will. It includes all those kinds of things in their proper place, but it’s ultimately I think the meaning of reality.”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"right\"\u003e\u003cem\u003e\u003cspan\u003e— D. C. Schindler\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003ePhilosopher D. C. Schindler examines how postmodernism poses a unique threat to our sense of an interior self. Schindler argues that the postmodern predicament requires a recovery of reality, which would be more easily achieved through a recovery of the classical and Christian understanding of the Transcendentals: Truth, Goodness, Beauty. Of key importance to this task is a renewed understanding of how Love and Beauty are connected and their capacity to unite us to what is really real.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003eCraig Gay\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“What we need is a robust theology of personhood. And what I’m trying to remind people of is that ‘hey, if we’re Christians, we have one! And we need to remember it.’ It’s there and it’s rich and it’s full and it’s been developed over many centuries by all kinds of really interesting, intelligent people. And this is something that we for a variety of reasons seem to have forgotten, but now it’s time to remember it, because it’s only as we remember this theology of personhood that we stand any chance of answering the kinds of questions that are being put to us today about technology and our use of it.”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"right\"\u003e\u003cem\u003e\u003cspan\u003e— Craig Gay\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003eSociologist Craig Gay argues that in order to address the challenges of a technological approach to the world, we need to recover the Christian tradition’s robust theology of personhood. Advocates for technological progress often point out how adaptable humans are, but Gay wants to push back, asking why it is that humans need to adapt to technology rather than the other way around. Simply having the ability to adapt does not mean that it is in our best interests to do so or that we ought to do so. Without asking the basic questions about the kinds of people we are or what we ought to become, we will be powerless to address the pressures imposed upon us by technological opportunities.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003eMary Hirschfeld\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“My ‘self-concern,’ among other things, includes other people for Aquinas much more naturally than would an economist’s conception of it. But also my self-concern is about developing community, supporting my family, and developing my character, right, developing virtue. And if those are my ultimate concerns, however that looks in my particular life, [then] the material goods that are used to sustain that life are instrumental goods and because they’re instrumental goods, for Aquinas, our desire for them is finite.”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"right\"\u003e\u003cem\u003e\u003cspan\u003e— Mary Hirschfeld\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003eEconomist and theologian Mary Hirschfeld compares how modern economists think about the human person compared to Thomas Aquinas’s understanding of personhood with regards to property and material wealth. While it may be unintentional, Hirschfeld argues that modern economics makes some fundamental assumptions about personhood, material goods, and God that prevent the discipline from developing a truly human understanding of economic life. To correct this error takes some honest rethinking of the discipline (with many clarifications along the way).\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cem\u003e•     •     •\u003c\/em\u003e\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cem\u003ePatrick Samway\u003c\/em\u003e\u003c\/h3\u003e\n\u003cp\u003e\u003cem\u003e\u003cspan\u003e“We tend to think of a writer writing somehow in a cabin in the woods and it’s so beautiful. But as a matter of fact, these writers all have a lot of problems. And I thought it would be interesting to write about Flannery and her relationship with her editor. What I’m really writing about is the interstices. You know, the in-between times. What she was doing and what he was doing and how they collaborated.”\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"right\"\u003e\u003cem\u003e\u003cspan\u003e— Patrick Samway\u003c\/span\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003eBiographer and priest Patrick Samway talks about the relationship between fiction writer Flannery O’Connor and the legendary editor Robert Giroux. Samway’s direct link with Robert Giroux through their lasting friendship brings to the conversation several intimate accounts about the relationship between these two literary figures as well as their personal stories.\u003c\/p\u003e"}, "replace": { "published_at": "2019-09-19 15:35:10" } }
Volume 147 (CD Edition)

Guests on Volume 147

 R. JARED STAUDT on the tradition of brewing beer in monastic and Christian culture
 JASON PETERS on defining localism, dealing with discontent and imperfection, and appreciating nostalgia
 D. C. SCHINDLER on the classical and Christian understanding of the Transcendentals and why they matter now
 CRAIG GAY on why we need a theology of personhood in response to challenges posed by technology
 MARY HIRSCHFELD on comparing contemporary economics with economics as understood by Thomas Aquinas
 PATRICK SAMWAY on the publishing relationship between Flannery O’Connor and Robert Giroux

A digital edition of this Volume is also available

R. Jared Staudt

“What I’m trying to do in the book is to call people to rethink their lives. How does everything fit together? Is our faith really the center that integrates everything else?”

Dominican oblate R. Jared Staudt wants to call attention to the cultural influence of the monastic tradition of brewing beer. Benedictine monasteries have themselves been recovering a lost tradition of craft brewing and Staudt’s book reminds Christians that brewing beer, among other practices, is part of what has shaped a way of life for Christians through many centuries. Beer traditionally served as part of one’s subsistence and now encourages local virtues such as building community, providing employment, and participating in local economies. Closely linked not only with festivities, but with the Benedictine theme of hospitality, sharing local beers with one’s friends and neighbors is just one way of integrating all of life into Christian faith and practice.

•     •     •

Jason Peters

“We are habituated to the world long before we’re conscious of it. And then we find that we’re implicated in things that we would rather not be implicated in. And that’s a fact of existence; that’s a fact of the world as we find it. I think the honest thing is to own up to that and then to go about the modest but difficult task of shaking what has to be shaken.”

English professor Jason Peters discusses the challenges of thinking about localism. While “localism” is a concept that has gained much ground in recent years, there is still the danger of it being a movement united around discontent over the current states of affairs, rather than around constructive or substantive principles. One way of overcoming this hurdle is by recognizing the various ways in which we are all implicated in “things as they are” whether we like it or not. A commitment to localism, says Peters, requires both honesty and modesty with regards to life as we find it. But such a recognition does not open the door to cynicism. Rather, it is a call to “get busy.” To be honest about our own embeddedness in the imperfections of life also protects a sense of home and even nostalgia for a lost home.

•     •     •

D. C. Schindler

“The idea in this book in a way is to try to bring back a sense of the ontological depth of love. It’s certainly not a mere chemical reaction in the brain, but nor is it a mere emotion. It’s not even simply wishing others well, a kind of good will. It includes all those kinds of things in their proper place, but it’s ultimately I think the meaning of reality.”

— D. C. Schindler

Philosopher D. C. Schindler examines how postmodernism poses a unique threat to our sense of an interior self. Schindler argues that the postmodern predicament requires a recovery of reality, which would be more easily achieved through a recovery of the classical and Christian understanding of the Transcendentals: Truth, Goodness, Beauty. Of key importance to this task is a renewed understanding of how Love and Beauty are connected and their capacity to unite us to what is really real.

•     •     •

Craig Gay

“What we need is a robust theology of personhood. And what I’m trying to remind people of is that ‘hey, if we’re Christians, we have one! And we need to remember it.’ It’s there and it’s rich and it’s full and it’s been developed over many centuries by all kinds of really interesting, intelligent people. And this is something that we for a variety of reasons seem to have forgotten, but now it’s time to remember it, because it’s only as we remember this theology of personhood that we stand any chance of answering the kinds of questions that are being put to us today about technology and our use of it.”

— Craig Gay

Sociologist Craig Gay argues that in order to address the challenges of a technological approach to the world, we need to recover the Christian tradition’s robust theology of personhood. Advocates for technological progress often point out how adaptable humans are, but Gay wants to push back, asking why it is that humans need to adapt to technology rather than the other way around. Simply having the ability to adapt does not mean that it is in our best interests to do so or that we ought to do so. Without asking the basic questions about the kinds of people we are or what we ought to become, we will be powerless to address the pressures imposed upon us by technological opportunities.

•     •     •

Mary Hirschfeld

“My ‘self-concern,’ among other things, includes other people for Aquinas much more naturally than would an economist’s conception of it. But also my self-concern is about developing community, supporting my family, and developing my character, right, developing virtue. And if those are my ultimate concerns, however that looks in my particular life, [then] the material goods that are used to sustain that life are instrumental goods and because they’re instrumental goods, for Aquinas, our desire for them is finite.”

— Mary Hirschfeld

Economist and theologian Mary Hirschfeld compares how modern economists think about the human person compared to Thomas Aquinas’s understanding of personhood with regards to property and material wealth. While it may be unintentional, Hirschfeld argues that modern economics makes some fundamental assumptions about personhood, material goods, and God that prevent the discipline from developing a truly human understanding of economic life. To correct this error takes some honest rethinking of the discipline (with many clarifications along the way).

•     •     •

Patrick Samway

“We tend to think of a writer writing somehow in a cabin in the woods and it’s so beautiful. But as a matter of fact, these writers all have a lot of problems. And I thought it would be interesting to write about Flannery and her relationship with her editor. What I’m really writing about is the interstices. You know, the in-between times. What she was doing and what he was doing and how they collaborated.”

— Patrick Samway

Biographer and priest Patrick Samway talks about the relationship between fiction writer Flannery O’Connor and the legendary editor Robert Giroux. Samway’s direct link with Robert Giroux through their lasting friendship brings to the conversation several intimate accounts about the relationship between these two literary figures as well as their personal stories.

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{ "product": {"id":4764808511551,"title":"Volume 99 (CD Edition)","handle":"mh-99-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 99: Marilyn Chandler McEntyre, on how the abuse of language creates distrust in the power of words and on how we can be better stewards of the gift of language; Paul A. Rahe, on the heresy of progressivism, which abandons vital convictions about human nature and political order and invites the advent of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“soft despotism”\u003c\/span\u003e; James L. Nolan, Jr., on how European countries have adopted the American model of\u003cspan\u003e \u003c\/span\u003eproblem-solving courts (and what they also get in the bargain); Andrew J. Cherlin, on why the twin American commitments to marriage and to expressive individualism hurt families; Dale Kuehne, on the faulty assumption that intimate relationships demand sexual involvement, and on how the essentially relational nature of the Gospel is ignored; and Alison Milbank, on how the fantasy writings of G. K. Chesterton and J. R. R. Tolkien are intended to reconnect readers with reality.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePart of the church’s call is to be countercultural and right now the word of proclamation and even the word of admonition is a countercultural act. And to assemble people, to see each other face to face instead of through the medium of a screen is becoming countercultural as we have a generation coming up who text each other from across the hall. . . . I think that the gathering and the conversation that can only happen in the Church needs to be a preservation issue.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— Marilyn Chandler McEntyre \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMarilyn Chandler McEntyre discusses the complex ecosystem of language — both spoken and written — and how the health of our languages affects our thoughts, our relationships, and our capacities for conversation, prayer, and contemplation. While a well-turned phrase and a facility for eloquent argument may be viewed as a dangerous form of social power, McEntyre argues that anti-intellectualism and anti-elitism are poor defenses against such abuses through language. Instead, McEntyre proposes that we should foster habits of stewardship and preservation which seek to honor language by allowing ourselves to be addressed by it, to pause around it, and to dwell in it, rather than commanding and wielding our words as weapons.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe problem was: can you have liberty in a large territory, say the size of the United States? And the initial answer that Montesquieu offers is \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eNo, you cannot\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e because in a large territory there are a thousand things that have to be dealt with, there are always emergencies. This leads to a concentration of power in the hands of the executive. Montesquieu suggested, however, that there were two ways that you could sustain liberty on an extended territory.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— Paul A. Rahe \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePaul Rahe locates a significant shift in attitudes concerning political governance that developed under the influence of nineteenth-century Hegelian historical progressivism. In contrast to what Rahe calls “the heresy of progressivism,” political philosophers prior to Hegel often recognized that throughout history, despotism had been the normal form of government and that modes of political liberty were rare. For this reason, eighteenth-century political philosophers sought methods for separating powers according to federal and state jurisdictions, various functioning branches, and according to the principles of scale and the character of localized lands.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIn the U. S., the courts are characterized by enthusiasm, boldness and pragmatism; and the other countries' are characterized by deliberation, moderation and restraint.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— James L. Nolan, Jr.\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eIn his book\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eLegal Accents, Legal Borrowings\u003c\/i\u003e, sociologist James Nolan compares the attitudes of U.S. judicial courts with those from four other English speaking court systems in Canada, England, Scotland, and Australia. Historically, Nolan comments, court systems and their judges have not been concerned with solving the personal problems of offenders, but rather with the role of adjudicating. One factor leading to this shift in judiciary role is a growing sense of futility felt among judges who see offenders cycle through their courts repeatedly. However, Nolan questions the wisdom of redirecting resources to refashion the criminal court systems at the expense of rebuilding institutions that have typically assumed responsibility for solving personal problems. Nolan attributes the American reorientation of the judiciary role to American cultural values such as pragmatism, entrepreneurial skills, charisma, and therapeutic individualism. While the European court systems are much more modest and restrained about their expectations from their judicial branches, they are, nonetheless, sympathetic to the idea of a problem-solving court. Nolan offers the reminder, however, that legal institutions are cultural products as well and that to adopt an institution as radical as the problem-solving courts may be to embrace many more American cultural assumptions than the European courts are comfortable with.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eI think Americans have two conflicting values in their heads about marriage. On the one hand, they really want to be married. We have one of the highest marriage rates of any country. On the other hand, they think of their marriages in a very personal sense. Am I getting what I need? Am I developing enough as a person in my marriage? And if the answer is no, they feel justified in leaving.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— Andrew Cherlin \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eSociologist Andrew Cherlin identifies a surprising disparity between American divorce rates and European divorce rates. Despite widespread religious sentiments among Americans, American marriages and cohabiting partnerships seem to be more fragile than their secular European counterparts. Cherlin locates a correlation between American divorce rates and American religion as taught in the flourishing mega-churches, in which people are encouraged to seek personal growth and fulfillment. Cherlin notes that while some European countries, such as Spain and Italy, are highly religious and other European countries, such as those in Scandinavia, are highly individualistic, the United States is the only country where one finds both a strong value on religion and a strong value on individualistic ways of thinking.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBut what I realized was that this idea that sexuality was necessary for human fulfillment was something that comes mostly from the sexual revolution in the 60\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es, and until then that assumption was not part of Western society, and as a result, not only was same-sex marriage off the table, but the idea of fulfillment and sexuality being connected wasn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et part of the equation.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— Dale Kuehne \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDale Kuehne discusses the relatively recent view that deep personal and relational fulfillment requires sexual intimacy. Though sexual deviancy has existed throughout history, societies that have been defined less by individualism and more by issues of public and communal virtue, viewed sex as an appetite that should be restrained, typically within marriage between a man and a woman. For instance, contrary to contemporary assumptions, in which sexual intimacy is requisite for the deepest form of human fulfillment, the ancient Greeks viewed male to male friendship as the highest form of relationship because it was seen as the most rational and least enslaved to the sexual appetite. Kuehne argues that individualism is detrimental to human relationships and to our capacity to imagine intimacy because it undermines more complex, communal structures for relationships.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eChesterton saw that in order to restore the real, you did have to take a journey away from it.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— Alison Milbank\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTheologian Alison Milbank discusses the influence that G. K. Chesterton had upon J. R. R. Tolkien. Both writers saw fantasy as an escape from reality, but also a journey that would ultimately restore one’s perception of what was truly real. Tolkien, in particular, wanted his fantasies to enable readers to see the objects of this world as meaningful things apart from ourselves, rather than dead objects subject entirely to our manipulation and control. Milbank comments that Tolkien’s fantasies reflect a desire to return to a medieval view in which objects participate in reality as we participate in reality, with their own kind of form and integrity. For both authors, the things we perceive in the world present themselves as intentional, personal, and given.\u003c\/p\u003e","published_at":"2020-08-31T12:42:12-04:00","created_at":"2020-08-31T12:42:12-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Alison Milbank","Andrew J. Cherlin","CD Edition","Dale Kuehne","Fantasy fiction","G. K. Chesterton","Human nature","Individualism","J. R. R. Tolkien","James L. Nolan","Language","Law","Marilyn Chandler McEntyre","Marriage","Myth","Paul A. Rahe","Politics","Sexuality"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32963326771263,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-99-CD","requires_shipping":true,"taxable":true,"featured_image":null,"available":true,"name":"Volume 99 (CD Edition)","public_title":null,"options":["Default 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charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 99: Marilyn Chandler McEntyre, on how the abuse of language creates distrust in the power of words and on how we can be better stewards of the gift of language; Paul A. Rahe, on the heresy of progressivism, which abandons vital convictions about human nature and political order and invites the advent of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“soft despotism”\u003c\/span\u003e; James L. Nolan, Jr., on how European countries have adopted the American model of\u003cspan\u003e \u003c\/span\u003eproblem-solving courts (and what they also get in the bargain); Andrew J. Cherlin, on why the twin American commitments to marriage and to expressive individualism hurt families; Dale Kuehne, on the faulty assumption that intimate relationships demand sexual involvement, and on how the essentially relational nature of the Gospel is ignored; and Alison Milbank, on how the fantasy writings of G. K. Chesterton and J. R. R. Tolkien are intended to reconnect readers with reality.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePart of the church’s call is to be countercultural and right now the word of proclamation and even the word of admonition is a countercultural act. And to assemble people, to see each other face to face instead of through the medium of a screen is becoming countercultural as we have a generation coming up who text each other from across the hall. . . . I think that the gathering and the conversation that can only happen in the Church needs to be a preservation issue.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— Marilyn Chandler McEntyre \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMarilyn Chandler McEntyre discusses the complex ecosystem of language — both spoken and written — and how the health of our languages affects our thoughts, our relationships, and our capacities for conversation, prayer, and contemplation. While a well-turned phrase and a facility for eloquent argument may be viewed as a dangerous form of social power, McEntyre argues that anti-intellectualism and anti-elitism are poor defenses against such abuses through language. Instead, McEntyre proposes that we should foster habits of stewardship and preservation which seek to honor language by allowing ourselves to be addressed by it, to pause around it, and to dwell in it, rather than commanding and wielding our words as weapons.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe problem was: can you have liberty in a large territory, say the size of the United States? And the initial answer that Montesquieu offers is \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eNo, you cannot\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e because in a large territory there are a thousand things that have to be dealt with, there are always emergencies. This leads to a concentration of power in the hands of the executive. Montesquieu suggested, however, that there were two ways that you could sustain liberty on an extended territory.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— Paul A. Rahe \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePaul Rahe locates a significant shift in attitudes concerning political governance that developed under the influence of nineteenth-century Hegelian historical progressivism. In contrast to what Rahe calls “the heresy of progressivism,” political philosophers prior to Hegel often recognized that throughout history, despotism had been the normal form of government and that modes of political liberty were rare. For this reason, eighteenth-century political philosophers sought methods for separating powers according to federal and state jurisdictions, various functioning branches, and according to the principles of scale and the character of localized lands.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIn the U. S., the courts are characterized by enthusiasm, boldness and pragmatism; and the other countries' are characterized by deliberation, moderation and restraint.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— James L. Nolan, Jr.\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eIn his book\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eLegal Accents, Legal Borrowings\u003c\/i\u003e, sociologist James Nolan compares the attitudes of U.S. judicial courts with those from four other English speaking court systems in Canada, England, Scotland, and Australia. Historically, Nolan comments, court systems and their judges have not been concerned with solving the personal problems of offenders, but rather with the role of adjudicating. One factor leading to this shift in judiciary role is a growing sense of futility felt among judges who see offenders cycle through their courts repeatedly. However, Nolan questions the wisdom of redirecting resources to refashion the criminal court systems at the expense of rebuilding institutions that have typically assumed responsibility for solving personal problems. Nolan attributes the American reorientation of the judiciary role to American cultural values such as pragmatism, entrepreneurial skills, charisma, and therapeutic individualism. While the European court systems are much more modest and restrained about their expectations from their judicial branches, they are, nonetheless, sympathetic to the idea of a problem-solving court. Nolan offers the reminder, however, that legal institutions are cultural products as well and that to adopt an institution as radical as the problem-solving courts may be to embrace many more American cultural assumptions than the European courts are comfortable with.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eI think Americans have two conflicting values in their heads about marriage. On the one hand, they really want to be married. We have one of the highest marriage rates of any country. On the other hand, they think of their marriages in a very personal sense. Am I getting what I need? Am I developing enough as a person in my marriage? And if the answer is no, they feel justified in leaving.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— Andrew Cherlin \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eSociologist Andrew Cherlin identifies a surprising disparity between American divorce rates and European divorce rates. Despite widespread religious sentiments among Americans, American marriages and cohabiting partnerships seem to be more fragile than their secular European counterparts. Cherlin locates a correlation between American divorce rates and American religion as taught in the flourishing mega-churches, in which people are encouraged to seek personal growth and fulfillment. Cherlin notes that while some European countries, such as Spain and Italy, are highly religious and other European countries, such as those in Scandinavia, are highly individualistic, the United States is the only country where one finds both a strong value on religion and a strong value on individualistic ways of thinking.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBut what I realized was that this idea that sexuality was necessary for human fulfillment was something that comes mostly from the sexual revolution in the 60\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es, and until then that assumption was not part of Western society, and as a result, not only was same-sex marriage off the table, but the idea of fulfillment and sexuality being connected wasn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et part of the equation.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— Dale Kuehne \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDale Kuehne discusses the relatively recent view that deep personal and relational fulfillment requires sexual intimacy. Though sexual deviancy has existed throughout history, societies that have been defined less by individualism and more by issues of public and communal virtue, viewed sex as an appetite that should be restrained, typically within marriage between a man and a woman. For instance, contrary to contemporary assumptions, in which sexual intimacy is requisite for the deepest form of human fulfillment, the ancient Greeks viewed male to male friendship as the highest form of relationship because it was seen as the most rational and least enslaved to the sexual appetite. Kuehne argues that individualism is detrimental to human relationships and to our capacity to imagine intimacy because it undermines more complex, communal structures for relationships.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eChesterton saw that in order to restore the real, you did have to take a journey away from it.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e— Alison Milbank\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTheologian Alison Milbank discusses the influence that G. K. Chesterton had upon J. R. R. Tolkien. Both writers saw fantasy as an escape from reality, but also a journey that would ultimately restore one’s perception of what was truly real. Tolkien, in particular, wanted his fantasies to enable readers to see the objects of this world as meaningful things apart from ourselves, rather than dead objects subject entirely to our manipulation and control. Milbank comments that Tolkien’s fantasies reflect a desire to return to a medieval view in which objects participate in reality as we participate in reality, with their own kind of form and integrity. For both authors, the things we perceive in the world present themselves as intentional, personal, and given.\u003c\/p\u003e"}, "replace": { "published_at": "2009-09-01 12:15:37" } }
Volume 99 (CD Edition)

Guests on Volume 99: Marilyn Chandler McEntyre, on how the abuse of language creates distrust in the power of words and on how we can be better stewards of the gift of language; Paul A. Rahe, on the heresy of progressivism, which abandons vital convictions about human nature and political order and invites the advent of “soft despotism”; James L. Nolan, Jr., on how European countries have adopted the American model of problem-solving courts (and what they also get in the bargain); Andrew J. Cherlin, on why the twin American commitments to marriage and to expressive individualism hurt families; Dale Kuehne, on the faulty assumption that intimate relationships demand sexual involvement, and on how the essentially relational nature of the Gospel is ignored; and Alison Milbank, on how the fantasy writings of G. K. Chesterton and J. R. R. Tolkien are intended to reconnect readers with reality.


Part of the church’s call is to be countercultural and right now the word of proclamation and even the word of admonition is a countercultural act. And to assemble people, to see each other face to face instead of through the medium of a screen is becoming countercultural as we have a generation coming up who text each other from across the hall. . . . I think that the gathering and the conversation that can only happen in the Church needs to be a preservation issue. 

— Marilyn Chandler McEntyre 

Marilyn Chandler McEntyre discusses the complex ecosystem of language — both spoken and written — and how the health of our languages affects our thoughts, our relationships, and our capacities for conversation, prayer, and contemplation. While a well-turned phrase and a facility for eloquent argument may be viewed as a dangerous form of social power, McEntyre argues that anti-intellectualism and anti-elitism are poor defenses against such abuses through language. Instead, McEntyre proposes that we should foster habits of stewardship and preservation which seek to honor language by allowing ourselves to be addressed by it, to pause around it, and to dwell in it, rather than commanding and wielding our words as weapons.

The problem was: can you have liberty in a large territory, say the size of the United States? And the initial answer that Montesquieu offers is No, you cannot because in a large territory there are a thousand things that have to be dealt with, there are always emergencies. This leads to a concentration of power in the hands of the executive. Montesquieu suggested, however, that there were two ways that you could sustain liberty on an extended territory. 

— Paul A. Rahe 

Paul Rahe locates a significant shift in attitudes concerning political governance that developed under the influence of nineteenth-century Hegelian historical progressivism. In contrast to what Rahe calls “the heresy of progressivism,” political philosophers prior to Hegel often recognized that throughout history, despotism had been the normal form of government and that modes of political liberty were rare. For this reason, eighteenth-century political philosophers sought methods for separating powers according to federal and state jurisdictions, various functioning branches, and according to the principles of scale and the character of localized lands.

In the U. S., the courts are characterized by enthusiasm, boldness and pragmatism; and the other countries' are characterized by deliberation, moderation and restraint. 

— James L. Nolan, Jr. 

In his book Legal Accents, Legal Borrowings, sociologist James Nolan compares the attitudes of U.S. judicial courts with those from four other English speaking court systems in Canada, England, Scotland, and Australia. Historically, Nolan comments, court systems and their judges have not been concerned with solving the personal problems of offenders, but rather with the role of adjudicating. One factor leading to this shift in judiciary role is a growing sense of futility felt among judges who see offenders cycle through their courts repeatedly. However, Nolan questions the wisdom of redirecting resources to refashion the criminal court systems at the expense of rebuilding institutions that have typically assumed responsibility for solving personal problems. Nolan attributes the American reorientation of the judiciary role to American cultural values such as pragmatism, entrepreneurial skills, charisma, and therapeutic individualism. While the European court systems are much more modest and restrained about their expectations from their judicial branches, they are, nonetheless, sympathetic to the idea of a problem-solving court. Nolan offers the reminder, however, that legal institutions are cultural products as well and that to adopt an institution as radical as the problem-solving courts may be to embrace many more American cultural assumptions than the European courts are comfortable with.

I think Americans have two conflicting values in their heads about marriage. On the one hand, they really want to be married. We have one of the highest marriage rates of any country. On the other hand, they think of their marriages in a very personal sense. Am I getting what I need? Am I developing enough as a person in my marriage? And if the answer is no, they feel justified in leaving. 

— Andrew Cherlin 

Sociologist Andrew Cherlin identifies a surprising disparity between American divorce rates and European divorce rates. Despite widespread religious sentiments among Americans, American marriages and cohabiting partnerships seem to be more fragile than their secular European counterparts. Cherlin locates a correlation between American divorce rates and American religion as taught in the flourishing mega-churches, in which people are encouraged to seek personal growth and fulfillment. Cherlin notes that while some European countries, such as Spain and Italy, are highly religious and other European countries, such as those in Scandinavia, are highly individualistic, the United States is the only country where one finds both a strong value on religion and a strong value on individualistic ways of thinking.

But what I realized was that this idea that sexuality was necessary for human fulfillment was something that comes mostly from the sexual revolution in the 60s, and until then that assumption was not part of Western society, and as a result, not only was same-sex marriage off the table, but the idea of fulfillment and sexuality being connected wasnt part of the equation. 

— Dale Kuehne 

Dale Kuehne discusses the relatively recent view that deep personal and relational fulfillment requires sexual intimacy. Though sexual deviancy has existed throughout history, societies that have been defined less by individualism and more by issues of public and communal virtue, viewed sex as an appetite that should be restrained, typically within marriage between a man and a woman. For instance, contrary to contemporary assumptions, in which sexual intimacy is requisite for the deepest form of human fulfillment, the ancient Greeks viewed male to male friendship as the highest form of relationship because it was seen as the most rational and least enslaved to the sexual appetite. Kuehne argues that individualism is detrimental to human relationships and to our capacity to imagine intimacy because it undermines more complex, communal structures for relationships.

Chesterton saw that in order to restore the real, you did have to take a journey away from it. 

— Alison Milbank 

Theologian Alison Milbank discusses the influence that G. K. Chesterton had upon J. R. R. Tolkien. Both writers saw fantasy as an escape from reality, but also a journey that would ultimately restore one’s perception of what was truly real. Tolkien, in particular, wanted his fantasies to enable readers to see the objects of this world as meaningful things apart from ourselves, rather than dead objects subject entirely to our manipulation and control. Milbank comments that Tolkien’s fantasies reflect a desire to return to a medieval view in which objects participate in reality as we participate in reality, with their own kind of form and integrity. For both authors, the things we perceive in the world present themselves as intentional, personal, and given.

View more
{ "product": {"id":4764806512703,"title":"Volume 98 (CD Edition)","handle":"mh-98-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 98: Stanley Hauerwas, on the public witness of Fr. Richard John Neuhaus and on why Neuhaus abandoned his 1960s radicalism to become a leading\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“theoconservative”\u003c\/span\u003e; Clarke Forsythe, on why prudence is a lost political virtue and on why and how the pro-life movement needs to broaden its educational efforts; Gilbert Meilaender, on the necessity of a concept of human dignity and on why Americans no longer seem able to defend it; Jeanne Murray Walker, on how her students learn to understand poetry and on how metaphors are at the heart of poetic expression; Roger Lundin, on how the disenchantment of the world led to new forms of doubt and self-expression; and David Bentley Hart, on the feeble and confused arguments of the recent crop of outspoken atheists and on how a misunderstanding of the nature of freedom is at the heart of their revulsion at religion.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePeople forget that Richard was very prominent in the protests against [the] Vietnam [War]… and he assumed that when the Supreme Court decision about abortion was delivered, that the allies that he had had in the civil rights campaign and the anti-Vietnam campaign… would be allies against abortion. And he was stunned to discover that they thought the Supreme Court\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es abortion ruling was just fine, and that they supported it. And I think that\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es when Richard began to decisively shift his politics. That changed. He was no longer on the left. He was clearly on the right. And he was on the right for the same reasons he had been on the left, namely that's where he found the coalitions necessary to be in support of the dignity of life.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Stanley Hauerwas\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTheologian Stanley Hauerwas discusses the late Richard John Neuhaus, who passed away on January 8, 2009. Despite their, at times, deep disagreements, they shared a desire to keep the Church from succumbing to forms of cultural accommodation. Hauerwas comments on Neuhaus\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es extraordinary faith that gave him hope for the country in which he lived, hope that energized his labors of love in the public sphere. He reminds us that Neuhaus was an anti-war and pro-civil rights activist in the 1960s and 70s, and only came to be known as a conservative when abortion became legalized in 1973. It was a shock to Neuhaus that his allies in the anti-war movement and civil rights movement took the pro-choice side. Hauerwas observes that despite Neuhaus's more visible work in politics, Neuhaus had a fundamentally pastoral heart that showed in his personal relationships, his reflections on Scripture, and his pastoral writings.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBack in 1973, the Supreme Court assumed that abortion was safer than childbirth. . . . Today . . . we now know of the five best medically documented risks: heightened risk of pre-term birth, heightened risk of placenta previa, heightened incidence of drug and alcohol abuse, heightened incidence of suicide and psychiatric admission, and fifth, the loss of the protective effect of a first full-term pregnancy against breast cancer.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Clarke Forsythe\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eClarke Forsythe explains the ways the pro-life movement in the United States can more wisely navigate politics in pursuit of its ends. He takes note of the fears and misgivings many people have concerning politics and the possibility of achieving good things without being morally compromising. The idea of compromise, Forsythe believes, is often misunderstood as moral failure in and of itself rather than a mutual concession to reach agreement on a limited good. Prudence, for Forsythe, is key. It requires an understanding of what is good but also the ability to act on that knowledge. He believes that educational efforts concerning pro-life issues should be targeted to the broad swath of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003emiddle America\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich is neither consistently pro-life nor pro-choice, but lean towards pro-life beliefs. As with slavery in the days of William Wilberforce, many Americans consider abortion to be a sort of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003enecessary evil\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e; Forsythe believes this sense of an evil's necessity is a key obstacle to reform, but that this obstacle can be overcome by bringing new knowledge into the public debate concerning the health problems and risks associated with abortion that medical science has learned over the past few decades.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe remain committed to the equal dignity of persons . . . though it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es not clear that we have a rationale any longer for that commitment to the equal personal dignity; historically, I think, the rationale was a religious one. And in public we try to get along without that these days, and I'm not altogether sure we can.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Gilbert Meilaender\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMoral philosopher Gilbert Meilaender examines the question of human dignity and its place within political discourse. Because what we believe about human dignity influences what we believe should be done to and for people in society, Meilaender believes people need to be discussing what human dignity is in politics. Meilaender suggests that those in politics who wish to bracket that discussion because it seems to be concerning a religious or metaphysical question are fundamentally mistaken in their desire, not least because, regardless of whether or not they wish to recognize it, the religious or metaphysical question does influence their decision. This is something he saw repeatedly over the course of his membership on the President\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es Council on Bioethics. Meilaender goes on to describe two distinct ideas concerning human dignity which he believes are at work whenever people use the term; he then describes some of the reasons for confusion in American society concerning the dignity of the human person, including some developments in biotechnology.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIf every age allows poems, goes back to the poems, they find new things in them. I think that we just have to face the fact that there is such a thing as mystery. It\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es joyful, it's playful, it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es full of excitement and you have to rest in that and trust in that rather than trusting in some paraphrase.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jeanne Murray Walker\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePoet Jeanne Murray Walker talks about learning to read poetry. Walker discusses some of the ways she helps students approach and appreciate poetry as the mysteriously meaningful literature it is, rather than as a linguistic cage containing static meaning to be abstracted from the words of the poem. The meaning is rooted in the metaphors in the poetry, which resonate in the imagination and eventually resolve as truth. The segment ends with a reading of selected poems from Walker\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es new book.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIt pits a woman with a vast, expansive inner life, filled with desire and a sense of possibility and self-discovery, but she lives in a natural world . . . that doesn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et care one whit about her hopes, her dreams. Indeed, the doctor tells her that any hope, any dream, any sense of possibility that she has is simply an illusion.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Roger Lundin\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eWhat makes Christian belief so implausible to non-believers? In this segment, Roger Lundin discusses his book\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eBelieving Again: Doubt and Faith in a Secular Age\u003c\/cite\u003e. Distinctively modern unbelief is defined as a socially accepted and intellectually viable shift that saw faith in God as optional. Beginning in the seventeenth century, the romanticization of the human imagination resulted from the steady disenchantment of the world as rendered by the physical sciences and later the biological sciences. Lundin explains that this world seems increasingly indifferent to or even hostile to the world that human beings imagine, the world that they dream of and desire to live in. As an example of this in literature, he discusses the understanding of inner life and outward realities present in literature such as Kate Chopin’s\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Awakening\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eand F. Scott Fitzgerald’s\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Great Gatsby\u003c\/cite\u003e. Lundin praises the imaginative possibilities in poetry and literature, but warns against the assumption that we all possess deep imaginations that are more powerful and meaningful than anything we could find in the natural world.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe sort of atheism you get from the current group is so complacent and so lacking in any deep thought that it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es sort of the \u003ccite\u003ePeople\u003c\/cite\u003e magazine approach to atheism, and so it has a certain marketability.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—David Bentley Hart\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDavid Bentley Hart discusses his book\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eAtheist Delusions: The Christian Revolution and Its Fashionable Enemies\u003c\/cite\u003e. Hart describes these delusions as a sense that the human race has been emancipated by agents of reason and tolerance. This is popularized atheism\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es founding myth, he says, and it’s captivating and easy to follow. Hart’s book exposes the falseness of this revisionist and self-serving modern myth in vivid detail. He lists these atheists\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethree basic arguments: 1) Empirical science is better able to explain existence than theology and metaphysics; 2) There are no rational grounds for belief and therefore it is of its nature contrary to reason; and 3) The history of Christianity is shown to be oppressive and cruel. Hart sees the first two arguments as basic category mistakes, and the third as nothing less than bad historical research. He concludes that the irrational moralism of these atheists has no basis in truth and is fundamentally incoherent.\u003c\/p\u003e","published_at":"2020-08-31T12:40:06-04:00","created_at":"2020-08-31T12:40:06-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Abortion","Bioethics","Biotechnology","CD Edition","Clarke Forsythe","David Bentley Hart","Education","Gilbert Meilaender","Human dignity","Human nature","Jeanne Murray Walker","Metaphor","Natural law","Poetry","Politics","Politics--Civic involvement","Pro-life movement","Prudence","Richard John Neuhaus","Roger Lundin","Stanley Hauerwas"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32963321331775,"title":"Default Title","option1":"Default 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charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 98: Stanley Hauerwas, on the public witness of Fr. Richard John Neuhaus and on why Neuhaus abandoned his 1960s radicalism to become a leading\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“theoconservative”\u003c\/span\u003e; Clarke Forsythe, on why prudence is a lost political virtue and on why and how the pro-life movement needs to broaden its educational efforts; Gilbert Meilaender, on the necessity of a concept of human dignity and on why Americans no longer seem able to defend it; Jeanne Murray Walker, on how her students learn to understand poetry and on how metaphors are at the heart of poetic expression; Roger Lundin, on how the disenchantment of the world led to new forms of doubt and self-expression; and David Bentley Hart, on the feeble and confused arguments of the recent crop of outspoken atheists and on how a misunderstanding of the nature of freedom is at the heart of their revulsion at religion.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePeople forget that Richard was very prominent in the protests against [the] Vietnam [War]… and he assumed that when the Supreme Court decision about abortion was delivered, that the allies that he had had in the civil rights campaign and the anti-Vietnam campaign… would be allies against abortion. And he was stunned to discover that they thought the Supreme Court\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es abortion ruling was just fine, and that they supported it. And I think that\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es when Richard began to decisively shift his politics. That changed. He was no longer on the left. He was clearly on the right. And he was on the right for the same reasons he had been on the left, namely that's where he found the coalitions necessary to be in support of the dignity of life.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Stanley Hauerwas\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTheologian Stanley Hauerwas discusses the late Richard John Neuhaus, who passed away on January 8, 2009. Despite their, at times, deep disagreements, they shared a desire to keep the Church from succumbing to forms of cultural accommodation. Hauerwas comments on Neuhaus\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es extraordinary faith that gave him hope for the country in which he lived, hope that energized his labors of love in the public sphere. He reminds us that Neuhaus was an anti-war and pro-civil rights activist in the 1960s and 70s, and only came to be known as a conservative when abortion became legalized in 1973. It was a shock to Neuhaus that his allies in the anti-war movement and civil rights movement took the pro-choice side. Hauerwas observes that despite Neuhaus's more visible work in politics, Neuhaus had a fundamentally pastoral heart that showed in his personal relationships, his reflections on Scripture, and his pastoral writings.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBack in 1973, the Supreme Court assumed that abortion was safer than childbirth. . . . Today . . . we now know of the five best medically documented risks: heightened risk of pre-term birth, heightened risk of placenta previa, heightened incidence of drug and alcohol abuse, heightened incidence of suicide and psychiatric admission, and fifth, the loss of the protective effect of a first full-term pregnancy against breast cancer.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Clarke Forsythe\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eClarke Forsythe explains the ways the pro-life movement in the United States can more wisely navigate politics in pursuit of its ends. He takes note of the fears and misgivings many people have concerning politics and the possibility of achieving good things without being morally compromising. The idea of compromise, Forsythe believes, is often misunderstood as moral failure in and of itself rather than a mutual concession to reach agreement on a limited good. Prudence, for Forsythe, is key. It requires an understanding of what is good but also the ability to act on that knowledge. He believes that educational efforts concerning pro-life issues should be targeted to the broad swath of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003emiddle America\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich is neither consistently pro-life nor pro-choice, but lean towards pro-life beliefs. As with slavery in the days of William Wilberforce, many Americans consider abortion to be a sort of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003enecessary evil\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e; Forsythe believes this sense of an evil's necessity is a key obstacle to reform, but that this obstacle can be overcome by bringing new knowledge into the public debate concerning the health problems and risks associated with abortion that medical science has learned over the past few decades.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe remain committed to the equal dignity of persons . . . though it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es not clear that we have a rationale any longer for that commitment to the equal personal dignity; historically, I think, the rationale was a religious one. And in public we try to get along without that these days, and I'm not altogether sure we can.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Gilbert Meilaender\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMoral philosopher Gilbert Meilaender examines the question of human dignity and its place within political discourse. Because what we believe about human dignity influences what we believe should be done to and for people in society, Meilaender believes people need to be discussing what human dignity is in politics. Meilaender suggests that those in politics who wish to bracket that discussion because it seems to be concerning a religious or metaphysical question are fundamentally mistaken in their desire, not least because, regardless of whether or not they wish to recognize it, the religious or metaphysical question does influence their decision. This is something he saw repeatedly over the course of his membership on the President\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es Council on Bioethics. Meilaender goes on to describe two distinct ideas concerning human dignity which he believes are at work whenever people use the term; he then describes some of the reasons for confusion in American society concerning the dignity of the human person, including some developments in biotechnology.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIf every age allows poems, goes back to the poems, they find new things in them. I think that we just have to face the fact that there is such a thing as mystery. It\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es joyful, it's playful, it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es full of excitement and you have to rest in that and trust in that rather than trusting in some paraphrase.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jeanne Murray Walker\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePoet Jeanne Murray Walker talks about learning to read poetry. Walker discusses some of the ways she helps students approach and appreciate poetry as the mysteriously meaningful literature it is, rather than as a linguistic cage containing static meaning to be abstracted from the words of the poem. The meaning is rooted in the metaphors in the poetry, which resonate in the imagination and eventually resolve as truth. The segment ends with a reading of selected poems from Walker\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es new book.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIt pits a woman with a vast, expansive inner life, filled with desire and a sense of possibility and self-discovery, but she lives in a natural world . . . that doesn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et care one whit about her hopes, her dreams. Indeed, the doctor tells her that any hope, any dream, any sense of possibility that she has is simply an illusion.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Roger Lundin\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eWhat makes Christian belief so implausible to non-believers? In this segment, Roger Lundin discusses his book\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eBelieving Again: Doubt and Faith in a Secular Age\u003c\/cite\u003e. Distinctively modern unbelief is defined as a socially accepted and intellectually viable shift that saw faith in God as optional. Beginning in the seventeenth century, the romanticization of the human imagination resulted from the steady disenchantment of the world as rendered by the physical sciences and later the biological sciences. Lundin explains that this world seems increasingly indifferent to or even hostile to the world that human beings imagine, the world that they dream of and desire to live in. As an example of this in literature, he discusses the understanding of inner life and outward realities present in literature such as Kate Chopin’s\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Awakening\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eand F. Scott Fitzgerald’s\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Great Gatsby\u003c\/cite\u003e. Lundin praises the imaginative possibilities in poetry and literature, but warns against the assumption that we all possess deep imaginations that are more powerful and meaningful than anything we could find in the natural world.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe sort of atheism you get from the current group is so complacent and so lacking in any deep thought that it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es sort of the \u003ccite\u003ePeople\u003c\/cite\u003e magazine approach to atheism, and so it has a certain marketability.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—David Bentley Hart\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDavid Bentley Hart discusses his book\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eAtheist Delusions: The Christian Revolution and Its Fashionable Enemies\u003c\/cite\u003e. Hart describes these delusions as a sense that the human race has been emancipated by agents of reason and tolerance. This is popularized atheism\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es founding myth, he says, and it’s captivating and easy to follow. Hart’s book exposes the falseness of this revisionist and self-serving modern myth in vivid detail. He lists these atheists\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethree basic arguments: 1) Empirical science is better able to explain existence than theology and metaphysics; 2) There are no rational grounds for belief and therefore it is of its nature contrary to reason; and 3) The history of Christianity is shown to be oppressive and cruel. Hart sees the first two arguments as basic category mistakes, and the third as nothing less than bad historical research. He concludes that the irrational moralism of these atheists has no basis in truth and is fundamentally incoherent.\u003c\/p\u003e"}, "replace": { "published_at": "2009-09-01 12:15:37" } }
Volume 98 (CD Edition)

Guests on Volume 98: Stanley Hauerwas, on the public witness of Fr. Richard John Neuhaus and on why Neuhaus abandoned his 1960s radicalism to become a leading “theoconservative”; Clarke Forsythe, on why prudence is a lost political virtue and on why and how the pro-life movement needs to broaden its educational efforts; Gilbert Meilaender, on the necessity of a concept of human dignity and on why Americans no longer seem able to defend it; Jeanne Murray Walker, on how her students learn to understand poetry and on how metaphors are at the heart of poetic expression; Roger Lundin, on how the disenchantment of the world led to new forms of doubt and self-expression; and David Bentley Hart, on the feeble and confused arguments of the recent crop of outspoken atheists and on how a misunderstanding of the nature of freedom is at the heart of their revulsion at religion.


People forget that Richard was very prominent in the protests against [the] Vietnam [War]… and he assumed that when the Supreme Court decision about abortion was delivered, that the allies that he had had in the civil rights campaign and the anti-Vietnam campaign… would be allies against abortion. And he was stunned to discover that they thought the Supreme Courts abortion ruling was just fine, and that they supported it. And I think thats when Richard began to decisively shift his politics. That changed. He was no longer on the left. He was clearly on the right. And he was on the right for the same reasons he had been on the left, namely that's where he found the coalitions necessary to be in support of the dignity of life. 

—Stanley Hauerwas 

Theologian Stanley Hauerwas discusses the late Richard John Neuhaus, who passed away on January 8, 2009. Despite their, at times, deep disagreements, they shared a desire to keep the Church from succumbing to forms of cultural accommodation. Hauerwas comments on Neuhauss extraordinary faith that gave him hope for the country in which he lived, hope that energized his labors of love in the public sphere. He reminds us that Neuhaus was an anti-war and pro-civil rights activist in the 1960s and 70s, and only came to be known as a conservative when abortion became legalized in 1973. It was a shock to Neuhaus that his allies in the anti-war movement and civil rights movement took the pro-choice side. Hauerwas observes that despite Neuhaus's more visible work in politics, Neuhaus had a fundamentally pastoral heart that showed in his personal relationships, his reflections on Scripture, and his pastoral writings.

Back in 1973, the Supreme Court assumed that abortion was safer than childbirth. . . . Today . . . we now know of the five best medically documented risks: heightened risk of pre-term birth, heightened risk of placenta previa, heightened incidence of drug and alcohol abuse, heightened incidence of suicide and psychiatric admission, and fifth, the loss of the protective effect of a first full-term pregnancy against breast cancer. 

—Clarke Forsythe 

Clarke Forsythe explains the ways the pro-life movement in the United States can more wisely navigate politics in pursuit of its ends. He takes note of the fears and misgivings many people have concerning politics and the possibility of achieving good things without being morally compromising. The idea of compromise, Forsythe believes, is often misunderstood as moral failure in and of itself rather than a mutual concession to reach agreement on a limited good. Prudence, for Forsythe, is key. It requires an understanding of what is good but also the ability to act on that knowledge. He believes that educational efforts concerning pro-life issues should be targeted to the broad swath of middle America which is neither consistently pro-life nor pro-choice, but lean towards pro-life beliefs. As with slavery in the days of William Wilberforce, many Americans consider abortion to be a sort of necessary evil; Forsythe believes this sense of an evil's necessity is a key obstacle to reform, but that this obstacle can be overcome by bringing new knowledge into the public debate concerning the health problems and risks associated with abortion that medical science has learned over the past few decades.

We remain committed to the equal dignity of persons . . . though its not clear that we have a rationale any longer for that commitment to the equal personal dignity; historically, I think, the rationale was a religious one. And in public we try to get along without that these days, and I'm not altogether sure we can. 

—Gilbert Meilaender 

Moral philosopher Gilbert Meilaender examines the question of human dignity and its place within political discourse. Because what we believe about human dignity influences what we believe should be done to and for people in society, Meilaender believes people need to be discussing what human dignity is in politics. Meilaender suggests that those in politics who wish to bracket that discussion because it seems to be concerning a religious or metaphysical question are fundamentally mistaken in their desire, not least because, regardless of whether or not they wish to recognize it, the religious or metaphysical question does influence their decision. This is something he saw repeatedly over the course of his membership on the Presidents Council on Bioethics. Meilaender goes on to describe two distinct ideas concerning human dignity which he believes are at work whenever people use the term; he then describes some of the reasons for confusion in American society concerning the dignity of the human person, including some developments in biotechnology.

If every age allows poems, goes back to the poems, they find new things in them. I think that we just have to face the fact that there is such a thing as mystery. Its joyful, it's playful, its full of excitement and you have to rest in that and trust in that rather than trusting in some paraphrase. 

—Jeanne Murray Walker 

Poet Jeanne Murray Walker talks about learning to read poetry. Walker discusses some of the ways she helps students approach and appreciate poetry as the mysteriously meaningful literature it is, rather than as a linguistic cage containing static meaning to be abstracted from the words of the poem. The meaning is rooted in the metaphors in the poetry, which resonate in the imagination and eventually resolve as truth. The segment ends with a reading of selected poems from Walkers new book.

It pits a woman with a vast, expansive inner life, filled with desire and a sense of possibility and self-discovery, but she lives in a natural world . . . that doesnt care one whit about her hopes, her dreams. Indeed, the doctor tells her that any hope, any dream, any sense of possibility that she has is simply an illusion. 

—Roger Lundin 

What makes Christian belief so implausible to non-believers? In this segment, Roger Lundin discusses his book Believing Again: Doubt and Faith in a Secular Age. Distinctively modern unbelief is defined as a socially accepted and intellectually viable shift that saw faith in God as optional. Beginning in the seventeenth century, the romanticization of the human imagination resulted from the steady disenchantment of the world as rendered by the physical sciences and later the biological sciences. Lundin explains that this world seems increasingly indifferent to or even hostile to the world that human beings imagine, the world that they dream of and desire to live in. As an example of this in literature, he discusses the understanding of inner life and outward realities present in literature such as Kate Chopin’s The Awakening and F. Scott Fitzgerald’s The Great Gatsby. Lundin praises the imaginative possibilities in poetry and literature, but warns against the assumption that we all possess deep imaginations that are more powerful and meaningful than anything we could find in the natural world.

The sort of atheism you get from the current group is so complacent and so lacking in any deep thought that its sort of the People magazine approach to atheism, and so it has a certain marketability. 

—David Bentley Hart 

David Bentley Hart discusses his book Atheist Delusions: The Christian Revolution and Its Fashionable Enemies. Hart describes these delusions as a sense that the human race has been emancipated by agents of reason and tolerance. This is popularized atheisms founding myth, he says, and it’s captivating and easy to follow. Hart’s book exposes the falseness of this revisionist and self-serving modern myth in vivid detail. He lists these atheists three basic arguments: 1) Empirical science is better able to explain existence than theology and metaphysics; 2) There are no rational grounds for belief and therefore it is of its nature contrary to reason; and 3) The history of Christianity is shown to be oppressive and cruel. Hart sees the first two arguments as basic category mistakes, and the third as nothing less than bad historical research. He concludes that the irrational moralism of these atheists has no basis in truth and is fundamentally incoherent.

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{ "product": {"id":4764805234751,"title":"Volume 97 (CD Edition)","handle":"mh-97-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 97: Mark Noll, on how Christian higher education is aided by a commitment to something like\u003cspan\u003e \u003c\/span\u003eChristendom, a commitment to the assumption that the Gospel has consequences for all of life and all of social experience; Stanley Fish, on how university professors should refrain from bringing their own political, philosophical, and religious commitments into the classroom; James Peters, on how Plato, Aristotle, Augustine, Pascal, and many others had an understanding of the nature and purpose of reason quite different from the common modern understanding; Scott Moore, on cultivating an understanding of politics that goes beyond mere statecraft, and on the limits of the notion of\u003cspan\u003e \u003c\/span\u003erights; and Makoto Fujimura, on how his work as a painter is enriched by writing, why artists need to cultivate an attentiveness to many things, and how visual language expresses experience.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eAt its best, the Christendom ideal argued, or took for granted, that everything held together in Christ.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Mark Noll\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMark Noll shares his thoughts concerning the future of Christian education. As a historian, Noll sees how Christian education flourished in times of Christendom; he is careful to note he is not suggesting a return to the entirety of the political forms and institutions of that era would be desirable, but merely pointing out that the education of Christians — among other significant cultural institutions and achievements, including that of philosophy and music — flourished greatly during that time in part due to the support of the Christendom civilization. Specifically, Noll believes that those Christian groups and populations that have taken seriously the public implications of the gospel for all of creation and all of life and the continuity of the Church in history have been the populations that have best succeeded in developing social and educational institutions that strengthen the Church. Noll suggests there are signs that evangelicals, who have tended to be suspicious of institutions and relatively uninterested in history, are moving toward a recognition that pursuit of faithfulness requires attentiveness to the history from which we come and the institutions that form us.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe next step is the one that I resist, and that says, \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eTherefore, you\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere now a better person than the person who did not undergo that literary training. That\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es the step that I don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et want to take, and that\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es the humanist step.\u003cspan class=\"s1\"\u003e’”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Stanley Fish\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eStanley Fish talks about the boundaries of the classroom. He argues that the academic vocation is rightly limited to conveying truths concerning subject material, rather than including particular implications for social action or individual morality. He insists those types of implications or instrumental uses of academic knowledge are beyond the expertise and responsibility of academics, though they should certainly be taken up by institutions outside the university. Fish points out that this kind of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eacademicizing\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis consistent with liberalism, which separates public behavior and communications from private religious beliefs for the sake of liberal political order.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe first principles of ethical reason aren\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et these self-evident, immediately known, knowable to any rational being, they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere not those sorts of foundations. You have to become a person who can esteem and acknowledge those first principles, and that requires a moral community.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—James Peters\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eJames Peters discusses historical understandings of reason and rationality and how they differ from the modern notion of rationality which is imbued with autonomy and impersonal, universal objectivity. Such a modern notion was alien to Plato and Aristotle both, who understood rationality as inextricably tied to the pursuit of the good through the imagination, first and necessarily formed through participation in a moral community. One is not simply born rational, nor does one develop rationality as an autonomous individual such that all individuals, universally, are endowed with rationality merely by virtue of their consciousness. On the contrary, rationality is formed in the context of moral communities that may differ across space and time. Reason, then, is not a-historical and abstract, but situated in history and community.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIt shouldn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et surprise us that in a world in which all preferences are designs towards some sort of personal fulfillment, that marriage is a sort of contract for security and prosperity, that all of a sudden we would have people wanting to say that this shouldn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et be denied to homosexuals.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Scott Moore\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eScott Moore talks about\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eextraordinary\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etimes in history where particular fields of inquiry are shaken at the foundations. He argues that contemporary politics is at that point for American Christians. Increasingly, Christians are questioning the extent to which their American identity is at odds with their Christian identity. According to Moore, the cracks have always been there but have been papered over because the issues have seemed to be marginal. Over 300 years, those cracks have grown. Moore argues that what Christians need to do is to recover a deeper and broader conception of politics that is not restricted to modern statecraft and the enforcement of rights, which tends to lead to dead ends because it ignores other more fundamental considerations appropriate to the nature of the particular communities and situations involved. Such a recovery involves an awareness and consideration of myriad commitments in life in the context of the redemptive language and history of the Church.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThere\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a sense in which language and poetry draw us out into the intuitive domains that we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere not really aware of until we write or paint.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Makoto Fujimura\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eArtist Makoto Fujimura reflects on the role of writing in his life as a painter. Fujimura observes that artists often write because they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere contemplative. The motivations and mental processes involved in creating art are conducive to writing as well, though the visual arts are distinct languages. The kind of language a particular type of painting constitutes depends on the nature of the painting, the materials and methods and media used. The way painting communicates, then, is particular to its form and so makes possible the expression of thoughts and desires and joys that are real though they have no precise verbal articulation.\u003c\/p\u003e","published_at":"2020-08-31T12:38:39-04:00","created_at":"2020-08-31T12:38:39-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Academics","CD Edition","Christendom","Democracy","Education","Ethics","Evangelicalism","Faith","Higher education","Institutions","James Peters","Language","Liberalism","Makoto Fujimura","Mark Noll","Painting","Politics","Rationality","Reason","Rights","Scott Moore","Stanley Fish","Visual art","Writing"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32963317497919,"title":"Default Title","option1":"Default 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charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 97: Mark Noll, on how Christian higher education is aided by a commitment to something like\u003cspan\u003e \u003c\/span\u003eChristendom, a commitment to the assumption that the Gospel has consequences for all of life and all of social experience; Stanley Fish, on how university professors should refrain from bringing their own political, philosophical, and religious commitments into the classroom; James Peters, on how Plato, Aristotle, Augustine, Pascal, and many others had an understanding of the nature and purpose of reason quite different from the common modern understanding; Scott Moore, on cultivating an understanding of politics that goes beyond mere statecraft, and on the limits of the notion of\u003cspan\u003e \u003c\/span\u003erights; and Makoto Fujimura, on how his work as a painter is enriched by writing, why artists need to cultivate an attentiveness to many things, and how visual language expresses experience.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eAt its best, the Christendom ideal argued, or took for granted, that everything held together in Christ.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Mark Noll\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMark Noll shares his thoughts concerning the future of Christian education. As a historian, Noll sees how Christian education flourished in times of Christendom; he is careful to note he is not suggesting a return to the entirety of the political forms and institutions of that era would be desirable, but merely pointing out that the education of Christians — among other significant cultural institutions and achievements, including that of philosophy and music — flourished greatly during that time in part due to the support of the Christendom civilization. Specifically, Noll believes that those Christian groups and populations that have taken seriously the public implications of the gospel for all of creation and all of life and the continuity of the Church in history have been the populations that have best succeeded in developing social and educational institutions that strengthen the Church. Noll suggests there are signs that evangelicals, who have tended to be suspicious of institutions and relatively uninterested in history, are moving toward a recognition that pursuit of faithfulness requires attentiveness to the history from which we come and the institutions that form us.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe next step is the one that I resist, and that says, \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eTherefore, you\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere now a better person than the person who did not undergo that literary training. That\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es the step that I don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et want to take, and that\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es the humanist step.\u003cspan class=\"s1\"\u003e’”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Stanley Fish\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eStanley Fish talks about the boundaries of the classroom. He argues that the academic vocation is rightly limited to conveying truths concerning subject material, rather than including particular implications for social action or individual morality. He insists those types of implications or instrumental uses of academic knowledge are beyond the expertise and responsibility of academics, though they should certainly be taken up by institutions outside the university. Fish points out that this kind of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eacademicizing\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis consistent with liberalism, which separates public behavior and communications from private religious beliefs for the sake of liberal political order.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe first principles of ethical reason aren\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et these self-evident, immediately known, knowable to any rational being, they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere not those sorts of foundations. You have to become a person who can esteem and acknowledge those first principles, and that requires a moral community.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—James Peters\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eJames Peters discusses historical understandings of reason and rationality and how they differ from the modern notion of rationality which is imbued with autonomy and impersonal, universal objectivity. Such a modern notion was alien to Plato and Aristotle both, who understood rationality as inextricably tied to the pursuit of the good through the imagination, first and necessarily formed through participation in a moral community. One is not simply born rational, nor does one develop rationality as an autonomous individual such that all individuals, universally, are endowed with rationality merely by virtue of their consciousness. On the contrary, rationality is formed in the context of moral communities that may differ across space and time. Reason, then, is not a-historical and abstract, but situated in history and community.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIt shouldn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et surprise us that in a world in which all preferences are designs towards some sort of personal fulfillment, that marriage is a sort of contract for security and prosperity, that all of a sudden we would have people wanting to say that this shouldn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et be denied to homosexuals.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Scott Moore\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eScott Moore talks about\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eextraordinary\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etimes in history where particular fields of inquiry are shaken at the foundations. He argues that contemporary politics is at that point for American Christians. Increasingly, Christians are questioning the extent to which their American identity is at odds with their Christian identity. According to Moore, the cracks have always been there but have been papered over because the issues have seemed to be marginal. Over 300 years, those cracks have grown. Moore argues that what Christians need to do is to recover a deeper and broader conception of politics that is not restricted to modern statecraft and the enforcement of rights, which tends to lead to dead ends because it ignores other more fundamental considerations appropriate to the nature of the particular communities and situations involved. Such a recovery involves an awareness and consideration of myriad commitments in life in the context of the redemptive language and history of the Church.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThere\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a sense in which language and poetry draw us out into the intuitive domains that we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere not really aware of until we write or paint.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Makoto Fujimura\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eArtist Makoto Fujimura reflects on the role of writing in his life as a painter. Fujimura observes that artists often write because they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere contemplative. The motivations and mental processes involved in creating art are conducive to writing as well, though the visual arts are distinct languages. The kind of language a particular type of painting constitutes depends on the nature of the painting, the materials and methods and media used. The way painting communicates, then, is particular to its form and so makes possible the expression of thoughts and desires and joys that are real though they have no precise verbal articulation.\u003c\/p\u003e"}, "replace": { "published_at": "2009-05-01 12:15:37" } }
Volume 97 (CD Edition)

Guests on Volume 97: Mark Noll, on how Christian higher education is aided by a commitment to something like Christendom, a commitment to the assumption that the Gospel has consequences for all of life and all of social experience; Stanley Fish, on how university professors should refrain from bringing their own political, philosophical, and religious commitments into the classroom; James Peters, on how Plato, Aristotle, Augustine, Pascal, and many others had an understanding of the nature and purpose of reason quite different from the common modern understanding; Scott Moore, on cultivating an understanding of politics that goes beyond mere statecraft, and on the limits of the notion of rights; and Makoto Fujimura, on how his work as a painter is enriched by writing, why artists need to cultivate an attentiveness to many things, and how visual language expresses experience.


At its best, the Christendom ideal argued, or took for granted, that everything held together in Christ. 

—Mark Noll 

Mark Noll shares his thoughts concerning the future of Christian education. As a historian, Noll sees how Christian education flourished in times of Christendom; he is careful to note he is not suggesting a return to the entirety of the political forms and institutions of that era would be desirable, but merely pointing out that the education of Christians — among other significant cultural institutions and achievements, including that of philosophy and music — flourished greatly during that time in part due to the support of the Christendom civilization. Specifically, Noll believes that those Christian groups and populations that have taken seriously the public implications of the gospel for all of creation and all of life and the continuity of the Church in history have been the populations that have best succeeded in developing social and educational institutions that strengthen the Church. Noll suggests there are signs that evangelicals, who have tended to be suspicious of institutions and relatively uninterested in history, are moving toward a recognition that pursuit of faithfulness requires attentiveness to the history from which we come and the institutions that form us.

The next step is the one that I resist, and that says, Therefore, youre now a better person than the person who did not undergo that literary training. Thats the step that I dont want to take, and thats the humanist step.’” 

—Stanley Fish 

Stanley Fish talks about the boundaries of the classroom. He argues that the academic vocation is rightly limited to conveying truths concerning subject material, rather than including particular implications for social action or individual morality. He insists those types of implications or instrumental uses of academic knowledge are beyond the expertise and responsibility of academics, though they should certainly be taken up by institutions outside the university. Fish points out that this kind of academicizing is consistent with liberalism, which separates public behavior and communications from private religious beliefs for the sake of liberal political order.

The first principles of ethical reason arent these self-evident, immediately known, knowable to any rational being, theyre not those sorts of foundations. You have to become a person who can esteem and acknowledge those first principles, and that requires a moral community. 

—James Peters 

James Peters discusses historical understandings of reason and rationality and how they differ from the modern notion of rationality which is imbued with autonomy and impersonal, universal objectivity. Such a modern notion was alien to Plato and Aristotle both, who understood rationality as inextricably tied to the pursuit of the good through the imagination, first and necessarily formed through participation in a moral community. One is not simply born rational, nor does one develop rationality as an autonomous individual such that all individuals, universally, are endowed with rationality merely by virtue of their consciousness. On the contrary, rationality is formed in the context of moral communities that may differ across space and time. Reason, then, is not a-historical and abstract, but situated in history and community.

It shouldnt surprise us that in a world in which all preferences are designs towards some sort of personal fulfillment, that marriage is a sort of contract for security and prosperity, that all of a sudden we would have people wanting to say that this shouldnt be denied to homosexuals. 

—Scott Moore 

Scott Moore talks about extraordinary times in history where particular fields of inquiry are shaken at the foundations. He argues that contemporary politics is at that point for American Christians. Increasingly, Christians are questioning the extent to which their American identity is at odds with their Christian identity. According to Moore, the cracks have always been there but have been papered over because the issues have seemed to be marginal. Over 300 years, those cracks have grown. Moore argues that what Christians need to do is to recover a deeper and broader conception of politics that is not restricted to modern statecraft and the enforcement of rights, which tends to lead to dead ends because it ignores other more fundamental considerations appropriate to the nature of the particular communities and situations involved. Such a recovery involves an awareness and consideration of myriad commitments in life in the context of the redemptive language and history of the Church.

Theres a sense in which language and poetry draw us out into the intuitive domains that were not really aware of until we write or paint. 

—Makoto Fujimura 

Artist Makoto Fujimura reflects on the role of writing in his life as a painter. Fujimura observes that artists often write because theyre contemplative. The motivations and mental processes involved in creating art are conducive to writing as well, though the visual arts are distinct languages. The kind of language a particular type of painting constitutes depends on the nature of the painting, the materials and methods and media used. The way painting communicates, then, is particular to its form and so makes possible the expression of thoughts and desires and joys that are real though they have no precise verbal articulation.

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{ "product": {"id":4764803366975,"title":"Volume 96 (CD Edition)","handle":"mh-96-cd","description":"\u003cp\u003eGuests on Volume 96: David A. Smith, on the beginnings of the National Endowment for the Arts and the capacity of the arts in a democracy for combatting atomistic individualism; Kiku Adatto, on how images, words, and ideas interact in a visually saturated culture and on how the image of a person's face in a photograph has the capacity for intimate representation of inner personhood; Elvin T. Lim, on how presidential speeches have been dumbed down for decades and why presidents like it; David Naugle, on the deeper meaning of happiness, the disordering effects of sin, and the reordering of love made possible in our redemption; Richard Stivers, on the technologizing of all of life; and John Betz, on the critique of the Enlightenment offered by Johann Georg Hamann (1730-1788), and why it still matters to us.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eTo the extent that art is understood just to be personal expression and therefore, in an egalitarian society, unquestionable in its validity, it seals itself off from playing these broader social roles, which is an irony because these artists who do this kind of provocative art intend for their art to be social, but it doesn't work that way when it becomes so freighted with political identity.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—David A. Smith\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor David A. Smith discusses the role of the arts in American democracy since the 1960\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es. Smith tells the story of how the American world of art, having lost its artistic direction, was taken over by political agendas of individuals. The legislative founders of the National Endowment for the Arts (NEA) believed that the art they would fund would play a social role in promoting the unity of the nation. They wanted the artistic world, funded by the NEA, to combat individualism, elevate society above crass materialism, and provide a counterweight to the dominance of science. Artists, however, had a different idea of the role of their art, and showed it in the critical nature of their work. Not realizing that the trajectory of the artistic world was one of political challenge and criticism, politicians were surprised to see how politically divisive art could be. Smith argues that the artistic world neglected to realize that the very politicization of the art rendered it powerless to play a role in bringing about human solidarity for the common good.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe might disagree with the censorship part, but the part [Plato] was right about is how potent culture is, and specifically, how primary our visual sensibility is; that images have meaning and they affect you. They get right inside you.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Kiku Adatto\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eKiku Adatto talks about the rise of a new kind of image consciousness in modern society. Adatto begins by identifying how images are intelligible only within a larger narrative or context, a frame of reference on which the meaning of an image is more or less contingent. But what happens when images are subject — and known to be subject — to almost ubiquitous manipulation? Adatto explains that it is now necessary to be conscious of an additional layer of meaning that makes the image the beginning of the story rather than its totality. Yet, it is not obvious that such discernment is happening, despite our general awareness of constant image manipulation. It is basic to the human condition to be impacted and influenced by images, which are perhaps more powerful than we would rationally apprehend.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eAll over the world there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a sense of saying there isn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et simply a self there, there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a soul there. That it isn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et a body we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere talking about. We\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere talking about the dignity and respect for the person that extends to the treatment of their body, and I would extend that to the photographic image.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Kiku Adatto\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eKiku Adatto continues her conversation with Ken Myers by discussing the intimacy that images can contain. She notes that a picture of a person creates and carries something more than mere color and lines, but a representation of the self that commands a sense of intimacy which is most deeply honored and appreciated by those in relationship to the person and rather not by strangers. Pregnant with the potential for intimate connection, images raise the question of appropriate use in a culture where images are displayed everywhere for everyone to see. From advertisements to Facebook, personal images are being exhibited with little concern as to the power of seeing a representation of a human being.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eCommon sense is not enough for us to make the decisions that we do in life, although there are important intuitions that help and guide the intellect.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Elvin T. Lim\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eElvin Lim talks about the decline of the content of presidential rhetoric. He attributes part of this decline to a rejection of constitutional authority in favor of an electoral mandate. Presidents who derive their agendas and draw their power not from the laws of the land but from popularity are concerned with polls and keeping their approval ratings high. But popularity is not necessarily related to the wisdom necessary to govern well, and the consequences of this presidential focus on popularity manifest in presidential rhetoric, which Lim argues has become increasing driven by emotional appeals to intuitive\u003cspan\u003e \u003c\/span\u003eintelligence to the exclusion of higher order deliberations of the\u003cspan\u003e \u003c\/span\u003eintellect in order to persuade more people. Lim explains that the problem with persuasion by emotional appeal is twofold. First, because emotional appeals bypass higher order thought which is necessary for the proper analysis of complex and important issues of the day, such appeals rest on reductive and oversimplified reasonings that are often false in significant ways. Persuasion based on such emotional appeals is necessarily shallow and often does not do justice to the issues at stake. The second problem with persuasion by emotional appeal arises when one considers that\u003cspan\u003e \u003c\/span\u003ecommon sense intuitions are different from person to person. Lim points out that rhetoric that appeals to such\u003cspan\u003e \u003c\/span\u003ecommon sense intuitions fails when sensibilities are not shared, and only higher order thought and rational disputation can bridge the divisions that exist between people whose gut reactions are different. Abandoning rational content in rhetoric entails the hardening of political divisions that might be bridged by rational argument, especially when such oversimplified rhetoric presents only one side of the story (well).\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe concept of happiness more or less lost its backbone; in the past, I think it was refreshingly embracing: a human being's greatest good, the summum bonum.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—David Naugle\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDavid Naugle reviews the ways in which we understand\u003cspan\u003e \u003c\/span\u003ehappiness. Naugle comments on how\u003cspan\u003e \u003c\/span\u003ehappiness morphed from a deep and comprehensive theological concept to a political concept we could pursue as a nation to a superficial implication of the modern, sovereign self. Naugle draws on an Augustinian formulation of\u003cspan\u003e \u003c\/span\u003ehappiness that roots it in the blessing of God in both delight and human fulfillment. Augustine has in mind not only a subjective feeling of pleasure, but an objective conformation to the created order which loves in properly greater and lesser ways in accordance with the objects of love, God being preeminent. Naugle concludes with a discussion of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe Seven Deadly Sins.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIs technology just machines … or are there other types of technologies? … Several of us have talked then about both organizational and psychological techniques such as advertising, public relations, propaganda, and a whole number of other techniques—the self-help books … that [promise] greater effectiveness or efficiency in one\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es relationships. If one regards these non-material technologies as technology, it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es only then that you can see the full implication, the full significance of what is sometimes called 'the technological system.\u003cspan class=\"s1\"\u003e’”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Richard Stivers\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eRichard Stivers discusses some insights from Jacques Ellul and Max Weber regarding the dominance of technology in our lives. Technologies, in the sense of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003etechniques\u003cspan class=\"s1\"\u003e” \u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich may manifest in material forms (machines, computers, etc.) or non-material forms (practices, techniques, procedures, protocols, etc.), have as their goal the increase of power for the sake of efficiency. Technology as technique, then, is a hallmark value of modern society. Stivers comments that even our economic system of capitalism can be understood not as merely using technologies, but being the very economic form of technology. Modern society's technical language of information similarly tends to ignore the morality of practices and beliefs in its pursuit of knowledge and, fundamentally, power. The pursuit of information and power can then take on a self-justifying moral imperative of its own that denies moral limits of the pursuit of power. Under a technological regime, freedom and equality is illusory.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“It’s somehow the peculiar dialect of God that combines majesty with abasement, glory with this most incredible self-emptying. And [Hamann] sees this in creation, in Christ, and in the Scriptures, and so everywhere when he’s meditating on the Holy Trinity he sees this combination of glory and humility.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e—John Betz\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eTheologian John Betz discusses the eighteenth-century philosopher and translator, Johann Georg Hamann, critic and contemporary of Immanuel Kant and other prominent figures of the German Enlightenment. Hamann, even from the early stages of the Enlightenment, saw and argued that the project of modernity would lead to its own destruction. Hamann argued that reason could not, by itself in a pure form, give a complete account of reality, for he saw that the modern ideal of “pure reason” is a fiction. Reason, he argued, is always embedded within an historical culture and language from which one can never fully be detached. In his evaluation, Hamann anticipates the postmodern critics of the twentieth century; however, he avoids the nihilism of postmodernism by observing the revelatory character of language and history. By focusing on the divine kenosis or humility of God, who creates, reveals, and condescends to humanity through His Word, Hamann maintained that man’s pursuit of truth is always contingent on God’s Word in special and general revelation through history and creation. Throughout the interview, Professor Betz describes the centrality of God’s condescension in Hamann’s understanding of knowledge and reason. It is through the humility of God in his condescension to communicate to man that Hamann recognizes the Promethean project of modernity to attain enlightenment from man’s resources alone.\u003c\/p\u003e","published_at":"2020-08-31T12:36:43-04:00","created_at":"2020-08-31T12:36:43-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Art","CD Edition","David A. Smith","David Naugle","Democracy","Elvin T. Lim","Enlightenment","Equality","Freedom","Happiness","Humility","Image","Johann Georg Hamann","John Betz","Kiku Adatto","Language","Love","Media","Modernity","National Endowment for the Arts","Photography","Politics","Postmodernism","Rhetoric","Richard Stivers","Technology"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32963308650559,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-96-CD","requires_shipping":true,"taxable":true,"featured_image":null,"available":true,"name":"Volume 96 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":65,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-96CD.jpg?v=1603302972","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Smith_6f3b7fb7-acb5-4d03-a91d-667c7fef2d39.png?v=1603302972","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Adatto2_e14c8cb1-e6b1-4140-8c4d-f4fe4baacddf.png?v=1603302972","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Lim_50ce180e-2978-4d1b-8158-7549eeff44f8.png?v=1603302972","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Naugle_4958909a-ab51-4b24-b03a-800570448c05.png?v=1603302972","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Stivers_1581a472-ced9-4f76-be5c-9b8eb298abf1.png?v=1603302972","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Betz_5ae2bd66-eadb-48b0-851c-8f3ef467f479.png?v=1603302972"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-96CD.jpg?v=1603302972","options":["Title"],"media":[{"alt":null,"id":7701657288767,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-96CD.jpg?v=1603302972"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-96CD.jpg?v=1603302972","width":1060},{"alt":null,"id":7467842306111,"position":2,"preview_image":{"aspect_ratio":0.638,"height":550,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Smith_6f3b7fb7-acb5-4d03-a91d-667c7fef2d39.png?v=1603302972"},"aspect_ratio":0.638,"height":550,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Smith_6f3b7fb7-acb5-4d03-a91d-667c7fef2d39.png?v=1603302972","width":351},{"alt":null,"id":7467842437183,"position":3,"preview_image":{"aspect_ratio":0.674,"height":521,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Adatto2_e14c8cb1-e6b1-4140-8c4d-f4fe4baacddf.png?v=1603302972"},"aspect_ratio":0.674,"height":521,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Adatto2_e14c8cb1-e6b1-4140-8c4d-f4fe4baacddf.png?v=1603302972","width":351},{"alt":null,"id":7467842568255,"position":4,"preview_image":{"aspect_ratio":0.674,"height":522,"width":352,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Lim_50ce180e-2978-4d1b-8158-7549eeff44f8.png?v=1603302972"},"aspect_ratio":0.674,"height":522,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Lim_50ce180e-2978-4d1b-8158-7549eeff44f8.png?v=1603302972","width":352},{"alt":null,"id":7467842699327,"position":5,"preview_image":{"aspect_ratio":0.679,"height":517,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Naugle_4958909a-ab51-4b24-b03a-800570448c05.png?v=1603302972"},"aspect_ratio":0.679,"height":517,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Naugle_4958909a-ab51-4b24-b03a-800570448c05.png?v=1603302972","width":351},{"alt":null,"id":7467842797631,"position":6,"preview_image":{"aspect_ratio":0.67,"height":524,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Stivers_1581a472-ced9-4f76-be5c-9b8eb298abf1.png?v=1603302972"},"aspect_ratio":0.67,"height":524,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Stivers_1581a472-ced9-4f76-be5c-9b8eb298abf1.png?v=1603302972","width":351},{"alt":null,"id":7467842830399,"position":7,"preview_image":{"aspect_ratio":0.676,"height":521,"width":352,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Betz_5ae2bd66-eadb-48b0-851c-8f3ef467f479.png?v=1603302972"},"aspect_ratio":0.676,"height":521,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Betz_5ae2bd66-eadb-48b0-851c-8f3ef467f479.png?v=1603302972","width":352}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cp\u003eGuests on Volume 96: David A. Smith, on the beginnings of the National Endowment for the Arts and the capacity of the arts in a democracy for combatting atomistic individualism; Kiku Adatto, on how images, words, and ideas interact in a visually saturated culture and on how the image of a person's face in a photograph has the capacity for intimate representation of inner personhood; Elvin T. Lim, on how presidential speeches have been dumbed down for decades and why presidents like it; David Naugle, on the deeper meaning of happiness, the disordering effects of sin, and the reordering of love made possible in our redemption; Richard Stivers, on the technologizing of all of life; and John Betz, on the critique of the Enlightenment offered by Johann Georg Hamann (1730-1788), and why it still matters to us.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eTo the extent that art is understood just to be personal expression and therefore, in an egalitarian society, unquestionable in its validity, it seals itself off from playing these broader social roles, which is an irony because these artists who do this kind of provocative art intend for their art to be social, but it doesn't work that way when it becomes so freighted with political identity.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—David A. Smith\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor David A. Smith discusses the role of the arts in American democracy since the 1960\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es. Smith tells the story of how the American world of art, having lost its artistic direction, was taken over by political agendas of individuals. The legislative founders of the National Endowment for the Arts (NEA) believed that the art they would fund would play a social role in promoting the unity of the nation. They wanted the artistic world, funded by the NEA, to combat individualism, elevate society above crass materialism, and provide a counterweight to the dominance of science. Artists, however, had a different idea of the role of their art, and showed it in the critical nature of their work. Not realizing that the trajectory of the artistic world was one of political challenge and criticism, politicians were surprised to see how politically divisive art could be. Smith argues that the artistic world neglected to realize that the very politicization of the art rendered it powerless to play a role in bringing about human solidarity for the common good.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe might disagree with the censorship part, but the part [Plato] was right about is how potent culture is, and specifically, how primary our visual sensibility is; that images have meaning and they affect you. They get right inside you.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Kiku Adatto\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eKiku Adatto talks about the rise of a new kind of image consciousness in modern society. Adatto begins by identifying how images are intelligible only within a larger narrative or context, a frame of reference on which the meaning of an image is more or less contingent. But what happens when images are subject — and known to be subject — to almost ubiquitous manipulation? Adatto explains that it is now necessary to be conscious of an additional layer of meaning that makes the image the beginning of the story rather than its totality. Yet, it is not obvious that such discernment is happening, despite our general awareness of constant image manipulation. It is basic to the human condition to be impacted and influenced by images, which are perhaps more powerful than we would rationally apprehend.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eAll over the world there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a sense of saying there isn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et simply a self there, there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a soul there. That it isn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et a body we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere talking about. We\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere talking about the dignity and respect for the person that extends to the treatment of their body, and I would extend that to the photographic image.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Kiku Adatto\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eKiku Adatto continues her conversation with Ken Myers by discussing the intimacy that images can contain. She notes that a picture of a person creates and carries something more than mere color and lines, but a representation of the self that commands a sense of intimacy which is most deeply honored and appreciated by those in relationship to the person and rather not by strangers. Pregnant with the potential for intimate connection, images raise the question of appropriate use in a culture where images are displayed everywhere for everyone to see. From advertisements to Facebook, personal images are being exhibited with little concern as to the power of seeing a representation of a human being.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eCommon sense is not enough for us to make the decisions that we do in life, although there are important intuitions that help and guide the intellect.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Elvin T. Lim\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eElvin Lim talks about the decline of the content of presidential rhetoric. He attributes part of this decline to a rejection of constitutional authority in favor of an electoral mandate. Presidents who derive their agendas and draw their power not from the laws of the land but from popularity are concerned with polls and keeping their approval ratings high. But popularity is not necessarily related to the wisdom necessary to govern well, and the consequences of this presidential focus on popularity manifest in presidential rhetoric, which Lim argues has become increasing driven by emotional appeals to intuitive\u003cspan\u003e \u003c\/span\u003eintelligence to the exclusion of higher order deliberations of the\u003cspan\u003e \u003c\/span\u003eintellect in order to persuade more people. Lim explains that the problem with persuasion by emotional appeal is twofold. First, because emotional appeals bypass higher order thought which is necessary for the proper analysis of complex and important issues of the day, such appeals rest on reductive and oversimplified reasonings that are often false in significant ways. Persuasion based on such emotional appeals is necessarily shallow and often does not do justice to the issues at stake. The second problem with persuasion by emotional appeal arises when one considers that\u003cspan\u003e \u003c\/span\u003ecommon sense intuitions are different from person to person. Lim points out that rhetoric that appeals to such\u003cspan\u003e \u003c\/span\u003ecommon sense intuitions fails when sensibilities are not shared, and only higher order thought and rational disputation can bridge the divisions that exist between people whose gut reactions are different. Abandoning rational content in rhetoric entails the hardening of political divisions that might be bridged by rational argument, especially when such oversimplified rhetoric presents only one side of the story (well).\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe concept of happiness more or less lost its backbone; in the past, I think it was refreshingly embracing: a human being's greatest good, the summum bonum.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—David Naugle\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDavid Naugle reviews the ways in which we understand\u003cspan\u003e \u003c\/span\u003ehappiness. Naugle comments on how\u003cspan\u003e \u003c\/span\u003ehappiness morphed from a deep and comprehensive theological concept to a political concept we could pursue as a nation to a superficial implication of the modern, sovereign self. Naugle draws on an Augustinian formulation of\u003cspan\u003e \u003c\/span\u003ehappiness that roots it in the blessing of God in both delight and human fulfillment. Augustine has in mind not only a subjective feeling of pleasure, but an objective conformation to the created order which loves in properly greater and lesser ways in accordance with the objects of love, God being preeminent. Naugle concludes with a discussion of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe Seven Deadly Sins.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIs technology just machines … or are there other types of technologies? … Several of us have talked then about both organizational and psychological techniques such as advertising, public relations, propaganda, and a whole number of other techniques—the self-help books … that [promise] greater effectiveness or efficiency in one\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es relationships. If one regards these non-material technologies as technology, it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es only then that you can see the full implication, the full significance of what is sometimes called 'the technological system.\u003cspan class=\"s1\"\u003e’”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Richard Stivers\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eRichard Stivers discusses some insights from Jacques Ellul and Max Weber regarding the dominance of technology in our lives. Technologies, in the sense of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003etechniques\u003cspan class=\"s1\"\u003e” \u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich may manifest in material forms (machines, computers, etc.) or non-material forms (practices, techniques, procedures, protocols, etc.), have as their goal the increase of power for the sake of efficiency. Technology as technique, then, is a hallmark value of modern society. Stivers comments that even our economic system of capitalism can be understood not as merely using technologies, but being the very economic form of technology. Modern society's technical language of information similarly tends to ignore the morality of practices and beliefs in its pursuit of knowledge and, fundamentally, power. The pursuit of information and power can then take on a self-justifying moral imperative of its own that denies moral limits of the pursuit of power. Under a technological regime, freedom and equality is illusory.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“It’s somehow the peculiar dialect of God that combines majesty with abasement, glory with this most incredible self-emptying. And [Hamann] sees this in creation, in Christ, and in the Scriptures, and so everywhere when he’s meditating on the Holy Trinity he sees this combination of glory and humility.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e—John Betz\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eTheologian John Betz discusses the eighteenth-century philosopher and translator, Johann Georg Hamann, critic and contemporary of Immanuel Kant and other prominent figures of the German Enlightenment. Hamann, even from the early stages of the Enlightenment, saw and argued that the project of modernity would lead to its own destruction. Hamann argued that reason could not, by itself in a pure form, give a complete account of reality, for he saw that the modern ideal of “pure reason” is a fiction. Reason, he argued, is always embedded within an historical culture and language from which one can never fully be detached. In his evaluation, Hamann anticipates the postmodern critics of the twentieth century; however, he avoids the nihilism of postmodernism by observing the revelatory character of language and history. By focusing on the divine kenosis or humility of God, who creates, reveals, and condescends to humanity through His Word, Hamann maintained that man’s pursuit of truth is always contingent on God’s Word in special and general revelation through history and creation. Throughout the interview, Professor Betz describes the centrality of God’s condescension in Hamann’s understanding of knowledge and reason. It is through the humility of God in his condescension to communicate to man that Hamann recognizes the Promethean project of modernity to attain enlightenment from man’s resources alone.\u003c\/p\u003e"}, "replace": { "published_at": "2009-03-01 12:15:37" } }
Volume 96 (CD Edition)

Guests on Volume 96: David A. Smith, on the beginnings of the National Endowment for the Arts and the capacity of the arts in a democracy for combatting atomistic individualism; Kiku Adatto, on how images, words, and ideas interact in a visually saturated culture and on how the image of a person's face in a photograph has the capacity for intimate representation of inner personhood; Elvin T. Lim, on how presidential speeches have been dumbed down for decades and why presidents like it; David Naugle, on the deeper meaning of happiness, the disordering effects of sin, and the reordering of love made possible in our redemption; Richard Stivers, on the technologizing of all of life; and John Betz, on the critique of the Enlightenment offered by Johann Georg Hamann (1730-1788), and why it still matters to us.


To the extent that art is understood just to be personal expression and therefore, in an egalitarian society, unquestionable in its validity, it seals itself off from playing these broader social roles, which is an irony because these artists who do this kind of provocative art intend for their art to be social, but it doesn't work that way when it becomes so freighted with political identity. 

—David A. Smith 

Professor David A. Smith discusses the role of the arts in American democracy since the 1960s. Smith tells the story of how the American world of art, having lost its artistic direction, was taken over by political agendas of individuals. The legislative founders of the National Endowment for the Arts (NEA) believed that the art they would fund would play a social role in promoting the unity of the nation. They wanted the artistic world, funded by the NEA, to combat individualism, elevate society above crass materialism, and provide a counterweight to the dominance of science. Artists, however, had a different idea of the role of their art, and showed it in the critical nature of their work. Not realizing that the trajectory of the artistic world was one of political challenge and criticism, politicians were surprised to see how politically divisive art could be. Smith argues that the artistic world neglected to realize that the very politicization of the art rendered it powerless to play a role in bringing about human solidarity for the common good.

We might disagree with the censorship part, but the part [Plato] was right about is how potent culture is, and specifically, how primary our visual sensibility is; that images have meaning and they affect you. They get right inside you. 

—Kiku Adatto 

Kiku Adatto talks about the rise of a new kind of image consciousness in modern society. Adatto begins by identifying how images are intelligible only within a larger narrative or context, a frame of reference on which the meaning of an image is more or less contingent. But what happens when images are subject — and known to be subject — to almost ubiquitous manipulation? Adatto explains that it is now necessary to be conscious of an additional layer of meaning that makes the image the beginning of the story rather than its totality. Yet, it is not obvious that such discernment is happening, despite our general awareness of constant image manipulation. It is basic to the human condition to be impacted and influenced by images, which are perhaps more powerful than we would rationally apprehend.

All over the world theres a sense of saying there isnt simply a self there, theres a soul there. That it isnt a body were talking about. Were talking about the dignity and respect for the person that extends to the treatment of their body, and I would extend that to the photographic image. 

—Kiku Adatto 

Kiku Adatto continues her conversation with Ken Myers by discussing the intimacy that images can contain. She notes that a picture of a person creates and carries something more than mere color and lines, but a representation of the self that commands a sense of intimacy which is most deeply honored and appreciated by those in relationship to the person and rather not by strangers. Pregnant with the potential for intimate connection, images raise the question of appropriate use in a culture where images are displayed everywhere for everyone to see. From advertisements to Facebook, personal images are being exhibited with little concern as to the power of seeing a representation of a human being.

Common sense is not enough for us to make the decisions that we do in life, although there are important intuitions that help and guide the intellect. 

—Elvin T. Lim 

Elvin Lim talks about the decline of the content of presidential rhetoric. He attributes part of this decline to a rejection of constitutional authority in favor of an electoral mandate. Presidents who derive their agendas and draw their power not from the laws of the land but from popularity are concerned with polls and keeping their approval ratings high. But popularity is not necessarily related to the wisdom necessary to govern well, and the consequences of this presidential focus on popularity manifest in presidential rhetoric, which Lim argues has become increasing driven by emotional appeals to intuitive intelligence to the exclusion of higher order deliberations of the intellect in order to persuade more people. Lim explains that the problem with persuasion by emotional appeal is twofold. First, because emotional appeals bypass higher order thought which is necessary for the proper analysis of complex and important issues of the day, such appeals rest on reductive and oversimplified reasonings that are often false in significant ways. Persuasion based on such emotional appeals is necessarily shallow and often does not do justice to the issues at stake. The second problem with persuasion by emotional appeal arises when one considers that common sense intuitions are different from person to person. Lim points out that rhetoric that appeals to such common sense intuitions fails when sensibilities are not shared, and only higher order thought and rational disputation can bridge the divisions that exist between people whose gut reactions are different. Abandoning rational content in rhetoric entails the hardening of political divisions that might be bridged by rational argument, especially when such oversimplified rhetoric presents only one side of the story (well).

The concept of happiness more or less lost its backbone; in the past, I think it was refreshingly embracing: a human being's greatest good, the summum bonum. 

—David Naugle 

David Naugle reviews the ways in which we understand happiness. Naugle comments on how happiness morphed from a deep and comprehensive theological concept to a political concept we could pursue as a nation to a superficial implication of the modern, sovereign self. Naugle draws on an Augustinian formulation of happiness that roots it in the blessing of God in both delight and human fulfillment. Augustine has in mind not only a subjective feeling of pleasure, but an objective conformation to the created order which loves in properly greater and lesser ways in accordance with the objects of love, God being preeminent. Naugle concludes with a discussion of The Seven Deadly Sins.

Is technology just machines … or are there other types of technologies? … Several of us have talked then about both organizational and psychological techniques such as advertising, public relations, propaganda, and a whole number of other techniques—the self-help books … that [promise] greater effectiveness or efficiency in ones relationships. If one regards these non-material technologies as technology, its only then that you can see the full implication, the full significance of what is sometimes called 'the technological system.’” 

—Richard Stivers 

Richard Stivers discusses some insights from Jacques Ellul and Max Weber regarding the dominance of technology in our lives. Technologies, in the sense of techniques”  which may manifest in material forms (machines, computers, etc.) or non-material forms (practices, techniques, procedures, protocols, etc.), have as their goal the increase of power for the sake of efficiency. Technology as technique, then, is a hallmark value of modern society. Stivers comments that even our economic system of capitalism can be understood not as merely using technologies, but being the very economic form of technology. Modern society's technical language of information similarly tends to ignore the morality of practices and beliefs in its pursuit of knowledge and, fundamentally, power. The pursuit of information and power can then take on a self-justifying moral imperative of its own that denies moral limits of the pursuit of power. Under a technological regime, freedom and equality is illusory.

“It’s somehow the peculiar dialect of God that combines majesty with abasement, glory with this most incredible self-emptying. And [Hamann] sees this in creation, in Christ, and in the Scriptures, and so everywhere when he’s meditating on the Holy Trinity he sees this combination of glory and humility.”

—John Betz

Theologian John Betz discusses the eighteenth-century philosopher and translator, Johann Georg Hamann, critic and contemporary of Immanuel Kant and other prominent figures of the German Enlightenment. Hamann, even from the early stages of the Enlightenment, saw and argued that the project of modernity would lead to its own destruction. Hamann argued that reason could not, by itself in a pure form, give a complete account of reality, for he saw that the modern ideal of “pure reason” is a fiction. Reason, he argued, is always embedded within an historical culture and language from which one can never fully be detached. In his evaluation, Hamann anticipates the postmodern critics of the twentieth century; however, he avoids the nihilism of postmodernism by observing the revelatory character of language and history. By focusing on the divine kenosis or humility of God, who creates, reveals, and condescends to humanity through His Word, Hamann maintained that man’s pursuit of truth is always contingent on God’s Word in special and general revelation through history and creation. Throughout the interview, Professor Betz describes the centrality of God’s condescension in Hamann’s understanding of knowledge and reason. It is through the humility of God in his condescension to communicate to man that Hamann recognizes the Promethean project of modernity to attain enlightenment from man’s resources alone.

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{ "product": {"id":4764776267839,"title":"Volume 95 (CD Edition)","handle":"mh-95-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 95: Stewart Davenport, on how nineteenth-century Christians separated the moral and practical aspects of economic life; William T. Cavanaugh, on how theology and economics are necessarily intertwined and on how a larger understanding of the meaning of freedom would change our economic actions; J. Matthew Bonzo and Michael R. Stevens, on Wendell Berry\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es concern for the dislocating and fragmenting forces in modern life; Craig Gay, on how language — specifically the spoken word — is central to our human experience; Eugene Peterson, on how Jesus\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003euse of ambiguous language encouraged active spiritual engagement; and Barry Hankins, on how the late Francis Schaeffer moved from being a defensive fundamentalist to a prophet of cultural engagement.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWhat is first and foremost for these clerical economists is that they simply wanted stability. They love order . . . They didn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et want [the U.S.] to go the way of France: poverty-stricken and potentially revolutionary.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Stewart Davenport\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eStewart Davenport identifies the beginnings of a transformation in economic understanding with the birth of modern capitalism. The nineteenth century saw the publication of Adam Smith\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Wealth of Nations\u003c\/cite\u003e, and Davenport wanted to understand the response of Christians during this transformative period. He found that clergy and laymen had a number of responses to the new economic thinking and social structures that developed in that time. Some of these responses resonated the popular Enlightenment notions of autonomy and scientific objectivity to the exclusion or marginalization of moral concerns. The roots of contemporary dualism between economics and morality and ethics among Christians can be traced in part to this separation of\u003cspan\u003e \u003c\/span\u003efacts and\u003cspan\u003e \u003c\/span\u003evalues in discussing Smith\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es theories. Many Christian contemporaries of Smith believed that if Smith\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es economics rested on purely objective observations about natural laws and scientific principles, they need not bother with thinking about ethical and moral concerns when discussing economics. Indeed, opposing this new science could render God and religion irrelevant in the face of changing times. Others saw in capitalism a stabilizing force that would ensure social health and promote the strength of America and, in so far as America promoted the kingdom of God, the reign of the kingdom of God as well.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eProfessors are constantly admonishing [students] to stick to the subject and to separate these things. But I think they have a very good and real sense that in real life things are not separated: that the way you buy has a lot to do with the way you worship and who you worship and what you worship.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—William Cavanaugh\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eWilliam T. Cavanaugh explains how theology shapes how we understand and evaluate economics. Cavanaugh discusses the particular temptation that Christians face to compartmentalize parts of their lives so that finance or business or economics or politics is separate from religion and theology. In many ways, such compartmentalization makes it easier to cope in contemporary society. One example of compartmentalization is how greed is good in economics though it is evil in the religious aspect of our lives. Another is the way\u003cspan\u003e \u003c\/span\u003efreedom is understood as different concepts when we're being religious compared to when we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere being political. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003efreedom\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethat autonomous individuals have in modern democratic societies contrasts with the Christian understanding of freedom as rightly attached to our God and neighbor in love.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eChurches ought to have a role in creating local economics spaces where discernment about what the human good is can go on in a real concrete way. So it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es not a matter of churches making monetary policy or whatever; it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es really much more a matter of scaling the economy down and trying to make these kinds of face-to-face interactions.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—William Cavanaugh\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eWilliam Cavanaugh continues his conversation with Ken Myers on economics by questioning some of the typical assumptions underlying contemporary economics. He questions whether\u003cspan\u003e \u003c\/span\u003efreedom is best understood without reference to the ends one can desire and wonders whether the two options of a individualistic economic free-for-all on the one hand or statist collectivism on the other exhaust the possibilities for economies. Might there be a substantive place for churches and other non-government groups in our economics? He also talks about Thomas Aquinas\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es view of property, advertising\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es cultivation of perpetual dissatisfaction, and the need for communities to embrace interdependence as part of human flourishing.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eOne thing that Berry stresses over and over again that really resonated with students was this idea of \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eHow do you create a home not as a retreat from work, but as a place where you can do meaningful work?\u003cspan class=\"s1\"\u003e’”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—J. Matthew Bonzo\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eJ. Matthew Bonzo and Michael Stevens discuss themes from their recent book on the life and thought of Wendell Berry. Berry\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es main concerns are related to the ways in which community is undermined and destroyed by the ways modern people live in and treat the land and the rest of creation. Because community is tied to the creation as the realm in which we live our lives, the exploitation of creation by rationalistic approaches to controlling and dominating nature in our work and life serves to fragment relationships and dislocate men and women from community. In divorcing our humanity from creation, the relational reality of created humanity itself is denied in the breaking of relationships and the reduction of the world to mere raw material that must be antagonistically mastered for profit.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWhere we are and who we are and what it means to live and how we ought to live . . . these are not questions that can be answered simply by making careful observations of our circumstances, but there are rather questions that can only be answered by listening . . . to what God has said.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Craig Gay\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eCraig Gay reflects on the essential linguistic nature of humanity: how our growth (or decline)\u003cspan\u003e \u003c\/span\u003ein life is tied to words. Language is not merely a tool for humans to use, but it is a part of our very being as creatures made in the image of the God who is the living Word. Because of this, words are essential to our life. Gay further discusses the distinction between\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eseeing\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ehearing\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eas metaphors of knowledge and understanding. Gay stresses that our culture does not encourage us to know by receiving words from a person or a personal God, but by making impersonal observations. For Gay, this mode of understanding, while extraordinarily valuable and necessary, is nevertheless partial and insufficient for life.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePoets don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et make things plain. They makes things more complex. But as they become more complex, they start to resonate all over the place.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Eugene Peterson\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePastor Eugene Peterson talks about the kinds of language Jesus used when talking to people. He points out that Jesus rarely gave sermons in the gospels, but spent most of his time speaking normally and conversationally, and the Spirit infused this normal speech. He observes that many Christians generally do not understand their everyday language to be a participation in spirituality; for them, spiritual language is a contrived, churchy kind of language. For Jesus, Peterson reflects, there was no such division or distinction: his normal, everyday speech was always seasoned by the Spirit without artificiality. Moreover, Jesus\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003elanguage was often ambiguous, radiating meaning on different levels and encouraging listeners to pursue and participate in multi-dimensional, personal truth, rather than one-dimensional, impersonal data. In this way, Jesus\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003elanguage conformed to the nature of truth as personal and complex as reality itself.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e[W]hereas in America the intellectual stuff of fundamentalism was used primarily to defend the faith [against theological liberalism], in Europe Schaffer could use the intellectual stuff of fundamentalism to evangelize. In other words when he would sit down with European young people from universities, he had to intellectually make a case for the veracity of the Christian faith, not with regard to defending it against liberalism, but with regard to making it coherent to people who were intellectually searching for a philosophy that made sense.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Barry Hankins\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Barry Hankins talks about the American\u003cspan\u003e \u003c\/span\u003emissionary Francis Schaeffer. Hankins describes Schaeffer as, after Billy Graham, the second greatest influence on evangelicalism in the twentieth century. He started off a disciple of Carl MacIntyre and saw himself as a general for fundamentalist orthodoxy whose war front would be in Europe. As a leader of fundamentalism, he advocated separation from secular culture and the positive, militant defense of the faith against theological liberalism. But when Schaeffer arrived in Europe, he found that there wasn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et much Christianity, orthodox or not, to defend; consequently, his mission of defending the purity of the faith was replaced by a mission to re-evangelize a post-Christian Europe. Schaeffer channeled his intellect to understanding the cultural moment in Europe, and his efforts led him to engage the existentialist philosophies and cultural institutions expressing those philosophies in order to provide answers to the questions plaguing the young Europeans he encountered.\u003c\/p\u003e","published_at":"2020-08-31T12:10:33-04:00","created_at":"2020-08-31T12:10:33-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Adam Smith","Barry Hankins","Capitalism","CD Edition","Community","Craig Gay","Dualism","Economics","Economics and Religion","Eugene Peterson","Francis Schaeffer","Freedom","Home","Human nature","Individualism","Institutions","J. Matthew Bonzo","Language","Michael R. Stevens","Poetry","Property","Spirituality","Stewart Davenport","Theology","Truth","Wendell Berry","William T. 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Cavanaugh, on how theology and economics are necessarily intertwined and on how a larger understanding of the meaning of freedom would change our economic actions; J. Matthew Bonzo and Michael R. Stevens, on Wendell Berry\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es concern for the dislocating and fragmenting forces in modern life; Craig Gay, on how language — specifically the spoken word — is central to our human experience; Eugene Peterson, on how Jesus\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003euse of ambiguous language encouraged active spiritual engagement; and Barry Hankins, on how the late Francis Schaeffer moved from being a defensive fundamentalist to a prophet of cultural engagement.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWhat is first and foremost for these clerical economists is that they simply wanted stability. They love order . . . They didn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et want [the U.S.] to go the way of France: poverty-stricken and potentially revolutionary.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Stewart Davenport\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eStewart Davenport identifies the beginnings of a transformation in economic understanding with the birth of modern capitalism. The nineteenth century saw the publication of Adam Smith\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Wealth of Nations\u003c\/cite\u003e, and Davenport wanted to understand the response of Christians during this transformative period. He found that clergy and laymen had a number of responses to the new economic thinking and social structures that developed in that time. Some of these responses resonated the popular Enlightenment notions of autonomy and scientific objectivity to the exclusion or marginalization of moral concerns. The roots of contemporary dualism between economics and morality and ethics among Christians can be traced in part to this separation of\u003cspan\u003e \u003c\/span\u003efacts and\u003cspan\u003e \u003c\/span\u003evalues in discussing Smith\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es theories. Many Christian contemporaries of Smith believed that if Smith\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es economics rested on purely objective observations about natural laws and scientific principles, they need not bother with thinking about ethical and moral concerns when discussing economics. Indeed, opposing this new science could render God and religion irrelevant in the face of changing times. Others saw in capitalism a stabilizing force that would ensure social health and promote the strength of America and, in so far as America promoted the kingdom of God, the reign of the kingdom of God as well.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eProfessors are constantly admonishing [students] to stick to the subject and to separate these things. But I think they have a very good and real sense that in real life things are not separated: that the way you buy has a lot to do with the way you worship and who you worship and what you worship.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—William Cavanaugh\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eWilliam T. Cavanaugh explains how theology shapes how we understand and evaluate economics. Cavanaugh discusses the particular temptation that Christians face to compartmentalize parts of their lives so that finance or business or economics or politics is separate from religion and theology. In many ways, such compartmentalization makes it easier to cope in contemporary society. One example of compartmentalization is how greed is good in economics though it is evil in the religious aspect of our lives. Another is the way\u003cspan\u003e \u003c\/span\u003efreedom is understood as different concepts when we're being religious compared to when we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere being political. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003efreedom\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethat autonomous individuals have in modern democratic societies contrasts with the Christian understanding of freedom as rightly attached to our God and neighbor in love.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eChurches ought to have a role in creating local economics spaces where discernment about what the human good is can go on in a real concrete way. So it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es not a matter of churches making monetary policy or whatever; it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es really much more a matter of scaling the economy down and trying to make these kinds of face-to-face interactions.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—William Cavanaugh\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eWilliam Cavanaugh continues his conversation with Ken Myers on economics by questioning some of the typical assumptions underlying contemporary economics. He questions whether\u003cspan\u003e \u003c\/span\u003efreedom is best understood without reference to the ends one can desire and wonders whether the two options of a individualistic economic free-for-all on the one hand or statist collectivism on the other exhaust the possibilities for economies. Might there be a substantive place for churches and other non-government groups in our economics? He also talks about Thomas Aquinas\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es view of property, advertising\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es cultivation of perpetual dissatisfaction, and the need for communities to embrace interdependence as part of human flourishing.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eOne thing that Berry stresses over and over again that really resonated with students was this idea of \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eHow do you create a home not as a retreat from work, but as a place where you can do meaningful work?\u003cspan class=\"s1\"\u003e’”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—J. Matthew Bonzo\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eJ. Matthew Bonzo and Michael Stevens discuss themes from their recent book on the life and thought of Wendell Berry. Berry\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es main concerns are related to the ways in which community is undermined and destroyed by the ways modern people live in and treat the land and the rest of creation. Because community is tied to the creation as the realm in which we live our lives, the exploitation of creation by rationalistic approaches to controlling and dominating nature in our work and life serves to fragment relationships and dislocate men and women from community. In divorcing our humanity from creation, the relational reality of created humanity itself is denied in the breaking of relationships and the reduction of the world to mere raw material that must be antagonistically mastered for profit.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWhere we are and who we are and what it means to live and how we ought to live . . . these are not questions that can be answered simply by making careful observations of our circumstances, but there are rather questions that can only be answered by listening . . . to what God has said.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Craig Gay\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eCraig Gay reflects on the essential linguistic nature of humanity: how our growth (or decline)\u003cspan\u003e \u003c\/span\u003ein life is tied to words. Language is not merely a tool for humans to use, but it is a part of our very being as creatures made in the image of the God who is the living Word. Because of this, words are essential to our life. Gay further discusses the distinction between\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eseeing\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ehearing\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eas metaphors of knowledge and understanding. Gay stresses that our culture does not encourage us to know by receiving words from a person or a personal God, but by making impersonal observations. For Gay, this mode of understanding, while extraordinarily valuable and necessary, is nevertheless partial and insufficient for life.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePoets don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et make things plain. They makes things more complex. But as they become more complex, they start to resonate all over the place.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Eugene Peterson\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePastor Eugene Peterson talks about the kinds of language Jesus used when talking to people. He points out that Jesus rarely gave sermons in the gospels, but spent most of his time speaking normally and conversationally, and the Spirit infused this normal speech. He observes that many Christians generally do not understand their everyday language to be a participation in spirituality; for them, spiritual language is a contrived, churchy kind of language. For Jesus, Peterson reflects, there was no such division or distinction: his normal, everyday speech was always seasoned by the Spirit without artificiality. Moreover, Jesus\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003elanguage was often ambiguous, radiating meaning on different levels and encouraging listeners to pursue and participate in multi-dimensional, personal truth, rather than one-dimensional, impersonal data. In this way, Jesus\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003elanguage conformed to the nature of truth as personal and complex as reality itself.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e[W]hereas in America the intellectual stuff of fundamentalism was used primarily to defend the faith [against theological liberalism], in Europe Schaffer could use the intellectual stuff of fundamentalism to evangelize. In other words when he would sit down with European young people from universities, he had to intellectually make a case for the veracity of the Christian faith, not with regard to defending it against liberalism, but with regard to making it coherent to people who were intellectually searching for a philosophy that made sense.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Barry Hankins\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Barry Hankins talks about the American\u003cspan\u003e \u003c\/span\u003emissionary Francis Schaeffer. Hankins describes Schaeffer as, after Billy Graham, the second greatest influence on evangelicalism in the twentieth century. He started off a disciple of Carl MacIntyre and saw himself as a general for fundamentalist orthodoxy whose war front would be in Europe. As a leader of fundamentalism, he advocated separation from secular culture and the positive, militant defense of the faith against theological liberalism. But when Schaeffer arrived in Europe, he found that there wasn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et much Christianity, orthodox or not, to defend; consequently, his mission of defending the purity of the faith was replaced by a mission to re-evangelize a post-Christian Europe. Schaeffer channeled his intellect to understanding the cultural moment in Europe, and his efforts led him to engage the existentialist philosophies and cultural institutions expressing those philosophies in order to provide answers to the questions plaguing the young Europeans he encountered.\u003c\/p\u003e"}, "replace": { "published_at": "2009-01-01 12:15:37" } }
Volume 95 (CD Edition)

Guests on Volume 95: Stewart Davenport, on how nineteenth-century Christians separated the moral and practical aspects of economic life; William T. Cavanaugh, on how theology and economics are necessarily intertwined and on how a larger understanding of the meaning of freedom would change our economic actions; J. Matthew Bonzo and Michael R. Stevens, on Wendell Berrys concern for the dislocating and fragmenting forces in modern life; Craig Gay, on how language — specifically the spoken word — is central to our human experience; Eugene Peterson, on how Jesus use of ambiguous language encouraged active spiritual engagement; and Barry Hankins, on how the late Francis Schaeffer moved from being a defensive fundamentalist to a prophet of cultural engagement.


What is first and foremost for these clerical economists is that they simply wanted stability. They love order . . . They didnt want [the U.S.] to go the way of France: poverty-stricken and potentially revolutionary. 

—Stewart Davenport 

Stewart Davenport identifies the beginnings of a transformation in economic understanding with the birth of modern capitalism. The nineteenth century saw the publication of Adam Smiths The Wealth of Nations, and Davenport wanted to understand the response of Christians during this transformative period. He found that clergy and laymen had a number of responses to the new economic thinking and social structures that developed in that time. Some of these responses resonated the popular Enlightenment notions of autonomy and scientific objectivity to the exclusion or marginalization of moral concerns. The roots of contemporary dualism between economics and morality and ethics among Christians can be traced in part to this separation of facts and values in discussing Smiths theories. Many Christian contemporaries of Smith believed that if Smiths economics rested on purely objective observations about natural laws and scientific principles, they need not bother with thinking about ethical and moral concerns when discussing economics. Indeed, opposing this new science could render God and religion irrelevant in the face of changing times. Others saw in capitalism a stabilizing force that would ensure social health and promote the strength of America and, in so far as America promoted the kingdom of God, the reign of the kingdom of God as well.

Professors are constantly admonishing [students] to stick to the subject and to separate these things. But I think they have a very good and real sense that in real life things are not separated: that the way you buy has a lot to do with the way you worship and who you worship and what you worship. 

—William Cavanaugh 

William T. Cavanaugh explains how theology shapes how we understand and evaluate economics. Cavanaugh discusses the particular temptation that Christians face to compartmentalize parts of their lives so that finance or business or economics or politics is separate from religion and theology. In many ways, such compartmentalization makes it easier to cope in contemporary society. One example of compartmentalization is how greed is good in economics though it is evil in the religious aspect of our lives. Another is the way freedom is understood as different concepts when we're being religious compared to when were being political. The freedom that autonomous individuals have in modern democratic societies contrasts with the Christian understanding of freedom as rightly attached to our God and neighbor in love.

Churches ought to have a role in creating local economics spaces where discernment about what the human good is can go on in a real concrete way. So its not a matter of churches making monetary policy or whatever; its really much more a matter of scaling the economy down and trying to make these kinds of face-to-face interactions. 

—William Cavanaugh 

William Cavanaugh continues his conversation with Ken Myers on economics by questioning some of the typical assumptions underlying contemporary economics. He questions whether freedom is best understood without reference to the ends one can desire and wonders whether the two options of a individualistic economic free-for-all on the one hand or statist collectivism on the other exhaust the possibilities for economies. Might there be a substantive place for churches and other non-government groups in our economics? He also talks about Thomas Aquinass view of property, advertisings cultivation of perpetual dissatisfaction, and the need for communities to embrace interdependence as part of human flourishing.

One thing that Berry stresses over and over again that really resonated with students was this idea of How do you create a home not as a retreat from work, but as a place where you can do meaningful work?’” 

—J. Matthew Bonzo 

J. Matthew Bonzo and Michael Stevens discuss themes from their recent book on the life and thought of Wendell Berry. Berrys main concerns are related to the ways in which community is undermined and destroyed by the ways modern people live in and treat the land and the rest of creation. Because community is tied to the creation as the realm in which we live our lives, the exploitation of creation by rationalistic approaches to controlling and dominating nature in our work and life serves to fragment relationships and dislocate men and women from community. In divorcing our humanity from creation, the relational reality of created humanity itself is denied in the breaking of relationships and the reduction of the world to mere raw material that must be antagonistically mastered for profit.

Where we are and who we are and what it means to live and how we ought to live . . . these are not questions that can be answered simply by making careful observations of our circumstances, but there are rather questions that can only be answered by listening . . . to what God has said. 

—Craig Gay 

Craig Gay reflects on the essential linguistic nature of humanity: how our growth (or decline) in life is tied to words. Language is not merely a tool for humans to use, but it is a part of our very being as creatures made in the image of the God who is the living Word. Because of this, words are essential to our life. Gay further discusses the distinction between seeing and hearing as metaphors of knowledge and understanding. Gay stresses that our culture does not encourage us to know by receiving words from a person or a personal God, but by making impersonal observations. For Gay, this mode of understanding, while extraordinarily valuable and necessary, is nevertheless partial and insufficient for life.

Poets dont make things plain. They makes things more complex. But as they become more complex, they start to resonate all over the place. 

—Eugene Peterson 

Pastor Eugene Peterson talks about the kinds of language Jesus used when talking to people. He points out that Jesus rarely gave sermons in the gospels, but spent most of his time speaking normally and conversationally, and the Spirit infused this normal speech. He observes that many Christians generally do not understand their everyday language to be a participation in spirituality; for them, spiritual language is a contrived, churchy kind of language. For Jesus, Peterson reflects, there was no such division or distinction: his normal, everyday speech was always seasoned by the Spirit without artificiality. Moreover, Jesus language was often ambiguous, radiating meaning on different levels and encouraging listeners to pursue and participate in multi-dimensional, personal truth, rather than one-dimensional, impersonal data. In this way, Jesus language conformed to the nature of truth as personal and complex as reality itself.

[W]hereas in America the intellectual stuff of fundamentalism was used primarily to defend the faith [against theological liberalism], in Europe Schaffer could use the intellectual stuff of fundamentalism to evangelize. In other words when he would sit down with European young people from universities, he had to intellectually make a case for the veracity of the Christian faith, not with regard to defending it against liberalism, but with regard to making it coherent to people who were intellectually searching for a philosophy that made sense. 

—Barry Hankins 

Professor Barry Hankins talks about the American missionary Francis Schaeffer. Hankins describes Schaeffer as, after Billy Graham, the second greatest influence on evangelicalism in the twentieth century. He started off a disciple of Carl MacIntyre and saw himself as a general for fundamentalist orthodoxy whose war front would be in Europe. As a leader of fundamentalism, he advocated separation from secular culture and the positive, militant defense of the faith against theological liberalism. But when Schaeffer arrived in Europe, he found that there wasnt much Christianity, orthodox or not, to defend; consequently, his mission of defending the purity of the faith was replaced by a mission to re-evangelize a post-Christian Europe. Schaeffer channeled his intellect to understanding the cultural moment in Europe, and his efforts led him to engage the existentialist philosophies and cultural institutions expressing those philosophies in order to provide answers to the questions plaguing the young Europeans he encountered.

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{ "product": {"id":4764710436927,"title":"Volume 94 (CD Edition)","handle":"mh-94-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 94: Maggie Jackson, on how multitasking exalts efficiency and promises the overcoming of bodily limitations as time is restructured and on the importance of attentiveness in sustaining personal and social order; Mark Bauerlein, on how technologies have rearranged the social lives of teens (and their expectations of education); Tim Clydesdale, on what the first year in college means for teens; Andy Crouch, on the physical basis of cultural life and how\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eculture making\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis done; and Jeremy Begbie, on how music is a way of engaging with the order in Creation and on how writing and hearing music involves a recognition of likenesses in Creation and the exercise of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ehyper-hearing.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eMultitasking is just a way of layering the moment and . . . overcoming our bodily limitations and cognitive limitations.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Maggie Jackson\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAuthor Maggie Jackson talks about our society\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es predilection towards multitasking and what that means for our culture. She reflects on how contemporary success corresponds to a kind of control over time that enhances efficiency through speed and the fracturing of attention. A number of factors contribute to how people have developed these kinds of sensibilities, and they can lead to profound social and relational strain. Jackson comments that even as humans are primed for novelty and for freedom and space, their flourishing also requires ritual, repetition, and pause to create depth of thought and relationship. She fears we've gone too far in one direction at the expense of our attentive faculties.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eAll of this we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere wrestling with didn't come in with the Blackberry, the cell phone, the iPod; we really have to look deeper to see where our neo-nomadic, mobile, split-focused world came from.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Maggie Jackson\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMaggie Jackson continues her discussion about the importance of attention. Jackson argues that attention is essential to the highest relational and intellectual capacities of human beings, functions that bond people together at the deepest levels. And this attention needs to be sustained by more than just individual effort. It needs to be sustained and cultivated in the public spaces of our lives by public communities because we live and give attention in communities. Young people feel this need even as they are inundated with distractions and accept them, and this need should be acknowledged by people willing to give thought to the social impact of new (and old) cultural artifacts and technologies.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eOne of their [the stewards of culture] jobs was to stand for the passage of knowledge and understanding, better tastes. And they had a \u003ccite\u003eduty.\u003c\/cite\u003e It was their responsibility as the elders to induct seventeen- and eighteen-year-olds into better things, into more serious endeavors.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Mark Bauerlein\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMark Bauerlein talks about the ways of learning and living practiced by contemporary youth, how they impact the acquisition and use of knowledge and form intellectual habits, and what this means for the future of our society. Bauerlein is concerned that the level of immediate and continual connection between youths made possible and reinforced by modern technologies so absorbs and entrenches them in the minutiae of their peers that it is difficult to present and address aspects of life missing from their adolescent experience. Because of the ubiquity of this environment, how it pervades their existence in all the places where mobile communications reach, the particular nature and qualities of teen experience and the effects of this continual experience is greatly magnified to the exclusion of steadfast attentiveness, focused reading of literature, and personal and social maturation over time. Institutions and authorities which cultivate the latter fall by the wayside in the face of cultural forces that cater to, reinforce, and exploit natural adolescent inclinations.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eHanging over the top of every professor\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es lectern are two questions. The one is \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eSo what?\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e and the other is \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eWho cares?\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e And if you don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et realize that those are there from Day 1 in a classroom and you don’t address those consistently and regularly with your students, you\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere not likely to get through.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Tim Clydesdale\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTim Clydesdale discusses the experience of freshmen year at college. He reflects on his own experience of leaving home and coming to Wheaton and joining a community of scholars of the wider world, and he contrasts his experience with the research he collected over a year of study contemporary freshmen. For many students through primary and secondary schools, the dominant paradigm of learning is bulemic: studying and gaining knowledge is for the sake of checking off boxes on the way to getting somewhere, as opposed to enjoying studies and being nourished in their minds as part of a process of maturation. After taking in the minimum amount of information necessary, students then\u003cspan\u003e \u003c\/span\u003eregurgitate the information back at teachers. By the time they enter college, Clydesdale suggests they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003eve been effectively inoculated against a love of knowledge, and professors face an uphill battle to teach them to learn. He connects this mode of learning with a particular American moral culture that is skeptical and antagonistic of authority. In this culture, students are the autonomous arbiters of moral knowledge, deciding what is good or evil without regard to moral authorities, if they are even recognized as such. Similarly, students are the autonomous arbiters of their education, the final judge of what ought to be learned or not, and authorities are distrusted in comparison to the self. Clydesdale connects this moral culture to a suspicion of history and a bias toward the new, as well as to the centrality of niceness in college society. Instead of cultivating reflection on the deep questions of meaning and life, students are overwhelmed with developing and using techniques to manage their lives without reference to the ends or purposes toward which their lives should be oriented.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eTo be a farmer is different from having a theory of agriculture.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Andy Crouch\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAndy Crouch reflects on what is missing in contemporary discourse on culture. Crouch argues that talk of culture often portrays it as an abstract, monolithic entity\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eout there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eseparate from us. Seen in this way, it is difficult to grasp how we are embedded in culture and how the Lord might be calling his people to engage it. Crouch suggests that we see culture as made of cultural goods which Christians are called not merely to critique, but also to create and cultivate, and that the creation of physical goods and artifacts is part of what God created humans to do and part of the trajectory of our redemption.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e[Music] is a way of engaging with the integrities of the created order.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jeremy Begbie\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTheologian Jeremy Begbie on explains how music as more than simply pleasant or less pleasant collections of sounds, but as a way to engaging with the integrities of the created order, from our bodies to the rest of the world. This latter sense has in some ways been lost in the modern age in favor of a view of music that sees transcendent humans as simply imposing their designs upon a meaningless, unordered creation. Instead, Begbie argues that because God created all of Creation —\u003cspan\u003e \u003c\/span\u003eincluding ourselves, attuning ourselves to the structures and order within Creation is key to discovering the joy and beauty and meaning God meant the Creation to provide and display.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eLove achieves its creativity by being perceptive.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jeremy Begbie\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eJeremy Begbie continues his discussion on music and its essential relationship with Creation. He talks of artists and composers who are able to see incredible possibilities latent within the materials of Creation. In their attentiveness and perception, they creatively love that which they are given. Begbie also discusses the difference between seeing and hearing, and implications of and lessons from the metaphor of hearing on theology and knowledge and freedom.\u003c\/p\u003e","published_at":"2020-08-31T11:17:23-04:00","created_at":"2020-08-31T11:17:23-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Adolescence","Andy Crouch","Attention","Authority","CD Edition","Creation and the Arts","Education","Efficiency","Higher education","Jeremy Begbie","Knowledge","Maggie Jackson","Mark Bauerlein","Multitasking","Music","Technology","Teenagers","Theology","Tim Clydesdale","Universities","Youth Culture"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32963034611775,"title":"Default Title","option1":"Default 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charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 94: Maggie Jackson, on how multitasking exalts efficiency and promises the overcoming of bodily limitations as time is restructured and on the importance of attentiveness in sustaining personal and social order; Mark Bauerlein, on how technologies have rearranged the social lives of teens (and their expectations of education); Tim Clydesdale, on what the first year in college means for teens; Andy Crouch, on the physical basis of cultural life and how\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eculture making\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis done; and Jeremy Begbie, on how music is a way of engaging with the order in Creation and on how writing and hearing music involves a recognition of likenesses in Creation and the exercise of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ehyper-hearing.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eMultitasking is just a way of layering the moment and . . . overcoming our bodily limitations and cognitive limitations.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Maggie Jackson\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAuthor Maggie Jackson talks about our society\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es predilection towards multitasking and what that means for our culture. She reflects on how contemporary success corresponds to a kind of control over time that enhances efficiency through speed and the fracturing of attention. A number of factors contribute to how people have developed these kinds of sensibilities, and they can lead to profound social and relational strain. Jackson comments that even as humans are primed for novelty and for freedom and space, their flourishing also requires ritual, repetition, and pause to create depth of thought and relationship. She fears we've gone too far in one direction at the expense of our attentive faculties.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eAll of this we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere wrestling with didn't come in with the Blackberry, the cell phone, the iPod; we really have to look deeper to see where our neo-nomadic, mobile, split-focused world came from.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Maggie Jackson\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMaggie Jackson continues her discussion about the importance of attention. Jackson argues that attention is essential to the highest relational and intellectual capacities of human beings, functions that bond people together at the deepest levels. And this attention needs to be sustained by more than just individual effort. It needs to be sustained and cultivated in the public spaces of our lives by public communities because we live and give attention in communities. Young people feel this need even as they are inundated with distractions and accept them, and this need should be acknowledged by people willing to give thought to the social impact of new (and old) cultural artifacts and technologies.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eOne of their [the stewards of culture] jobs was to stand for the passage of knowledge and understanding, better tastes. And they had a \u003ccite\u003eduty.\u003c\/cite\u003e It was their responsibility as the elders to induct seventeen- and eighteen-year-olds into better things, into more serious endeavors.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Mark Bauerlein\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMark Bauerlein talks about the ways of learning and living practiced by contemporary youth, how they impact the acquisition and use of knowledge and form intellectual habits, and what this means for the future of our society. Bauerlein is concerned that the level of immediate and continual connection between youths made possible and reinforced by modern technologies so absorbs and entrenches them in the minutiae of their peers that it is difficult to present and address aspects of life missing from their adolescent experience. Because of the ubiquity of this environment, how it pervades their existence in all the places where mobile communications reach, the particular nature and qualities of teen experience and the effects of this continual experience is greatly magnified to the exclusion of steadfast attentiveness, focused reading of literature, and personal and social maturation over time. Institutions and authorities which cultivate the latter fall by the wayside in the face of cultural forces that cater to, reinforce, and exploit natural adolescent inclinations.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eHanging over the top of every professor\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es lectern are two questions. The one is \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eSo what?\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e and the other is \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eWho cares?\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e And if you don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et realize that those are there from Day 1 in a classroom and you don’t address those consistently and regularly with your students, you\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere not likely to get through.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Tim Clydesdale\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTim Clydesdale discusses the experience of freshmen year at college. He reflects on his own experience of leaving home and coming to Wheaton and joining a community of scholars of the wider world, and he contrasts his experience with the research he collected over a year of study contemporary freshmen. For many students through primary and secondary schools, the dominant paradigm of learning is bulemic: studying and gaining knowledge is for the sake of checking off boxes on the way to getting somewhere, as opposed to enjoying studies and being nourished in their minds as part of a process of maturation. After taking in the minimum amount of information necessary, students then\u003cspan\u003e \u003c\/span\u003eregurgitate the information back at teachers. By the time they enter college, Clydesdale suggests they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003eve been effectively inoculated against a love of knowledge, and professors face an uphill battle to teach them to learn. He connects this mode of learning with a particular American moral culture that is skeptical and antagonistic of authority. In this culture, students are the autonomous arbiters of moral knowledge, deciding what is good or evil without regard to moral authorities, if they are even recognized as such. Similarly, students are the autonomous arbiters of their education, the final judge of what ought to be learned or not, and authorities are distrusted in comparison to the self. Clydesdale connects this moral culture to a suspicion of history and a bias toward the new, as well as to the centrality of niceness in college society. Instead of cultivating reflection on the deep questions of meaning and life, students are overwhelmed with developing and using techniques to manage their lives without reference to the ends or purposes toward which their lives should be oriented.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eTo be a farmer is different from having a theory of agriculture.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Andy Crouch\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAndy Crouch reflects on what is missing in contemporary discourse on culture. Crouch argues that talk of culture often portrays it as an abstract, monolithic entity\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eout there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eseparate from us. Seen in this way, it is difficult to grasp how we are embedded in culture and how the Lord might be calling his people to engage it. Crouch suggests that we see culture as made of cultural goods which Christians are called not merely to critique, but also to create and cultivate, and that the creation of physical goods and artifacts is part of what God created humans to do and part of the trajectory of our redemption.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e[Music] is a way of engaging with the integrities of the created order.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jeremy Begbie\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTheologian Jeremy Begbie on explains how music as more than simply pleasant or less pleasant collections of sounds, but as a way to engaging with the integrities of the created order, from our bodies to the rest of the world. This latter sense has in some ways been lost in the modern age in favor of a view of music that sees transcendent humans as simply imposing their designs upon a meaningless, unordered creation. Instead, Begbie argues that because God created all of Creation —\u003cspan\u003e \u003c\/span\u003eincluding ourselves, attuning ourselves to the structures and order within Creation is key to discovering the joy and beauty and meaning God meant the Creation to provide and display.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eLove achieves its creativity by being perceptive.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jeremy Begbie\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eJeremy Begbie continues his discussion on music and its essential relationship with Creation. He talks of artists and composers who are able to see incredible possibilities latent within the materials of Creation. In their attentiveness and perception, they creatively love that which they are given. Begbie also discusses the difference between seeing and hearing, and implications of and lessons from the metaphor of hearing on theology and knowledge and freedom.\u003c\/p\u003e"}, "replace": { "published_at": "2008-11-01 12:15:37" } }
Volume 94 (CD Edition)

Guests on Volume 94: Maggie Jackson, on how multitasking exalts efficiency and promises the overcoming of bodily limitations as time is restructured and on the importance of attentiveness in sustaining personal and social order; Mark Bauerlein, on how technologies have rearranged the social lives of teens (and their expectations of education); Tim Clydesdale, on what the first year in college means for teens; Andy Crouch, on the physical basis of cultural life and how culture making is done; and Jeremy Begbie, on how music is a way of engaging with the order in Creation and on how writing and hearing music involves a recognition of likenesses in Creation and the exercise of hyper-hearing.


Multitasking is just a way of layering the moment and . . . overcoming our bodily limitations and cognitive limitations. 

—Maggie Jackson 

Author Maggie Jackson talks about our societys predilection towards multitasking and what that means for our culture. She reflects on how contemporary success corresponds to a kind of control over time that enhances efficiency through speed and the fracturing of attention. A number of factors contribute to how people have developed these kinds of sensibilities, and they can lead to profound social and relational strain. Jackson comments that even as humans are primed for novelty and for freedom and space, their flourishing also requires ritual, repetition, and pause to create depth of thought and relationship. She fears we've gone too far in one direction at the expense of our attentive faculties.

All of this were wrestling with didn't come in with the Blackberry, the cell phone, the iPod; we really have to look deeper to see where our neo-nomadic, mobile, split-focused world came from. 

—Maggie Jackson 

Maggie Jackson continues her discussion about the importance of attention. Jackson argues that attention is essential to the highest relational and intellectual capacities of human beings, functions that bond people together at the deepest levels. And this attention needs to be sustained by more than just individual effort. It needs to be sustained and cultivated in the public spaces of our lives by public communities because we live and give attention in communities. Young people feel this need even as they are inundated with distractions and accept them, and this need should be acknowledged by people willing to give thought to the social impact of new (and old) cultural artifacts and technologies.

One of their [the stewards of culture] jobs was to stand for the passage of knowledge and understanding, better tastes. And they had a duty. It was their responsibility as the elders to induct seventeen- and eighteen-year-olds into better things, into more serious endeavors. 

—Mark Bauerlein 

Mark Bauerlein talks about the ways of learning and living practiced by contemporary youth, how they impact the acquisition and use of knowledge and form intellectual habits, and what this means for the future of our society. Bauerlein is concerned that the level of immediate and continual connection between youths made possible and reinforced by modern technologies so absorbs and entrenches them in the minutiae of their peers that it is difficult to present and address aspects of life missing from their adolescent experience. Because of the ubiquity of this environment, how it pervades their existence in all the places where mobile communications reach, the particular nature and qualities of teen experience and the effects of this continual experience is greatly magnified to the exclusion of steadfast attentiveness, focused reading of literature, and personal and social maturation over time. Institutions and authorities which cultivate the latter fall by the wayside in the face of cultural forces that cater to, reinforce, and exploit natural adolescent inclinations.

Hanging over the top of every professors lectern are two questions. The one is So what? and the other is Who cares? And if you dont realize that those are there from Day 1 in a classroom and you don’t address those consistently and regularly with your students, youre not likely to get through. 

—Tim Clydesdale 

Tim Clydesdale discusses the experience of freshmen year at college. He reflects on his own experience of leaving home and coming to Wheaton and joining a community of scholars of the wider world, and he contrasts his experience with the research he collected over a year of study contemporary freshmen. For many students through primary and secondary schools, the dominant paradigm of learning is bulemic: studying and gaining knowledge is for the sake of checking off boxes on the way to getting somewhere, as opposed to enjoying studies and being nourished in their minds as part of a process of maturation. After taking in the minimum amount of information necessary, students then regurgitate the information back at teachers. By the time they enter college, Clydesdale suggests theyve been effectively inoculated against a love of knowledge, and professors face an uphill battle to teach them to learn. He connects this mode of learning with a particular American moral culture that is skeptical and antagonistic of authority. In this culture, students are the autonomous arbiters of moral knowledge, deciding what is good or evil without regard to moral authorities, if they are even recognized as such. Similarly, students are the autonomous arbiters of their education, the final judge of what ought to be learned or not, and authorities are distrusted in comparison to the self. Clydesdale connects this moral culture to a suspicion of history and a bias toward the new, as well as to the centrality of niceness in college society. Instead of cultivating reflection on the deep questions of meaning and life, students are overwhelmed with developing and using techniques to manage their lives without reference to the ends or purposes toward which their lives should be oriented.

To be a farmer is different from having a theory of agriculture. 

—Andy Crouch 

Andy Crouch reflects on what is missing in contemporary discourse on culture. Crouch argues that talk of culture often portrays it as an abstract, monolithic entity out there separate from us. Seen in this way, it is difficult to grasp how we are embedded in culture and how the Lord might be calling his people to engage it. Crouch suggests that we see culture as made of cultural goods which Christians are called not merely to critique, but also to create and cultivate, and that the creation of physical goods and artifacts is part of what God created humans to do and part of the trajectory of our redemption.

[Music] is a way of engaging with the integrities of the created order. 

—Jeremy Begbie 

Theologian Jeremy Begbie on explains how music as more than simply pleasant or less pleasant collections of sounds, but as a way to engaging with the integrities of the created order, from our bodies to the rest of the world. This latter sense has in some ways been lost in the modern age in favor of a view of music that sees transcendent humans as simply imposing their designs upon a meaningless, unordered creation. Instead, Begbie argues that because God created all of Creation — including ourselves, attuning ourselves to the structures and order within Creation is key to discovering the joy and beauty and meaning God meant the Creation to provide and display.

Love achieves its creativity by being perceptive. 

—Jeremy Begbie 

Jeremy Begbie continues his discussion on music and its essential relationship with Creation. He talks of artists and composers who are able to see incredible possibilities latent within the materials of Creation. In their attentiveness and perception, they creatively love that which they are given. Begbie also discusses the difference between seeing and hearing, and implications of and lessons from the metaphor of hearing on theology and knowledge and freedom.

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{ "product": {"id":4764690251839,"title":"Volume 93 (CD Edition)","handle":"mh-93-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 93: Alan Jacobs, on practical consequences of belief in original sin (and the five distinct components of that belief); James A. Herrick, on redemptive myths advanced by science fiction and speculative science and on evolution as a religion; J. Daryl Charles, on the commitment by the magisterial Reformers to the idea of natural law; Robert C. Roberts, on the role of emotions in ethical and spiritual life; Allan C. Carlson, on how the industrial revolution changed the shape of households (including their floor plans) and the understanding of marriage; and Sheila O\u003cspan class=\"s1\"\u003e’\u003c\/span\u003eConnor-Ambrose, on the work of Elizabeth Fox-Genovese in defending marriage against the various claims of individualism.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe key challenge [for Rousseau\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es educational philosophy] is how do I protect an innocent, noble child from the perversions and corruptions of this world . . . Wesley says okay the first thing you have to understand about children is that they come here tainted by original sin, they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere selfish, they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere cruel . . . and so what you have to do is to break the spirit of these rebellious children if you\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere going to have any hope of instructing them in anything.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Alan Jacobs\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eAlan Jacobs, professor of English at Wheaton College, discusses the divergent views of the nature of humanity implicit in various educational philosophies and policies. Regardless of how aware or unaware teachers and administrators are of the implicit assumptions embedded in kinds of educational practices, those assumptions dictate the approach teachers take in educating children. Jacobs uses this example to elaborate on how thinkers in the pre-modern and modern eras understood the evil that arises in daily human life, evil that transpires across the ages and distances between human cultures. Original sin, in the Christian conception, has five distinct components that have been shared in part or in whole by a number of philosophers in history, and what people believe about this has had radical influences on the course of Western civilization.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e[There is a kind of] redemptive mythology: we will redeem ourselves through technologies, through enhancement of the human body and brain, and through various blendings of technology and an enhanced humanity, and so this is an effort to realize some of the visions that have been in the forefront of science fiction writing… of a kind of coming human race.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—James A. Herrick\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eJames Herrick talks about the myriad ideas and mythologies in popular consciousness that find their origins in science fiction. These ideas range from science as the only source of knowledge, to the beginning of human civilizations, to the destiny and salvation of mankind. Just as the line between science and science fiction is often blurry, the line between science fiction and religious belief is often porous as well. One of the reasons for this overlap is the tremendous motivating power of religions and mythologies which many science fiction writers recognize and utilize.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eTo Herrick, much of the language of proponents of scientific progress is not strictly scientific, but resembles animistic or pantheistic expressions of an over-arching vision that gives history meaning and a sense of purpose necessarily absent from strictly materialistic conceptions of reality. Herrick gives examples of ways that some popularizers of science have rhetorically treated the concept of evolution as a pseudo-deity that, in some sense, guides and directs history as it unfolds. Others create or adapt modern mythologies of space and extra-terrestrials, linking them to progressive development in power and human self-understanding.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eSo I think it is healthier for psychologists really to study the positive traits, rather than just having some vague conception in the background of what it is to function properly and then concentrating on all the dysfunction.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Robert C. Roberts\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eRobert C. Roberts, Distinguished Professor of Ethics at Baylor University, discusses the importance of emotions in the Christian life. He points out that through history, the Church has had to engage various psychologies, from that of the Stoics to current academic skepticism, and to seek to properly place emotions within the context of biblical obedience. Roberts describes the relationship between character virtues and emotions and the place of both in ethical life that is about more than simply following rules. Academic interest in the place of virtues in ethics received a boost from the publication of Alastair McIntyre\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eAfter Virtue\u003c\/cite\u003e, and Roberts explains how the influence of the virtue tradition has seeped into positive systems of contemporary psychology, as opposed to simply documenting and treating negative disorders.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe worry was that natural law does not take sin seriously enough. Now that is a legitimate concern, that there is an overly sanguine or optimistic view of reason and human nature that then undermines the issue of human depravity…. But I would say that\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es not the case, and if that were the case, then the magisterial Reformers would have denied and renounced natural law on explicit grounds.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—J. Daryl Charles\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eJ. Daryl Charles examines the recent resurgence of natural law thinking among some conservative Protestants who had been generally disposed to suspicion concerning the idea. In Charles\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es research, he found that the magisterial Reformers, while having deep theological discontinuities with the Roman Catholic magisterium, nonetheless shared the basic ethical bedrock of a natural law rooted in God's creation of the world. Post-magisterial Reformers likewise shared a common conception of the basis for moral order. Since then, Protestants grew opposed to the natural law tradition because of fears that natural law does not take original sin and man's depravity into account. But Charles traces the idea back through history and argues that John Calvin himself affirmed the reality of a natural law while holding to human depravity, and that the stereotype of anti-natural law Reformed thinking was a later development aided by thinkers like Jacques Ellul, who believed that the Fall had not broken the image of God, but completed eradicated it.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe separation of workplace and home was a fundamental social consequence of industrialization. Central power sources, be it steam or water power, drew adults and children away, and now you lived and you worked in different places.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Allan Carlson\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eFrom natural law, we turn to the natural family. Dr. Allan Carlson talks about the substance of what natural means and cites historical Christian uses as well as United Nations documents in contrast to Rousseau. Carlson argues that the Industrial Revolution changed the shape not simply of the economy at large, but of family life, in so far as the economic life that was once tightly bound to the home was gradually sourced out of the home. The de-functionalization of the home rendered the home increasing void of the substance of what people did in life. Governments were complicit in this transformation of the home through housing policy and regulations that incentivized structural changes in the home corresponding to the loss of economic functionality. As family and home life was reduced to places of mere emotional bonding, the public understanding of marriage followed suit. Consequently, acceptance of sexual relations based solely on emotional fulfillment (as well as of the breaking of those relations when emotional needs were not being met) became socially normative.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe separation of workplace and home was a fundamental social consequence of industrialization. Central power sources, be it steam or water power, drew adults and children away, and now you lived and you worked in different places.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Sheila O\u003c\/cite\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003ccite\u003eConnor-Ambrose\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eSheila O\u003cspan class=\"s1\"\u003e’\u003c\/span\u003eConnor-Ambrose shares her thoughts about her mentor Elizabeth Fox-Genovese. After describing her first encounter with Dr. Fox-Genovese, O\u003cspan class=\"s1\"\u003e’\u003c\/span\u003eConnor-Ambrose talks about the how the organic web of social relationships uniting human beings is marginalized by the way our society even discusses issues relating to life and family. One culprit is the rampant assumption of individualistic autonomy that elevates individual pleasure and subjective right to the extent that the legitimacy of non-individualistic social entities and communities is called into question and sometimes denied. The very concept of authority, whether natural or divine, is implicated as illegitimate in the face of the moral and social autonomy of the self. The irony is that the loss of communal authority does not actually free individuals, but simply opens up the individual to the dominance of political and economic forces writ large.\u003c\/p\u003e","published_at":"2020-08-31T10:55:44-04:00","created_at":"2020-08-31T10:55:44-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Alan Jacobs","Allan C. Carlson","Authority","CD Edition","Education","Elizabeth Fox-Genovese","Emotion","Ethics","Evolution","Family","Individualism","Industrial Revolution","Industrialism","J. Daryl Charles","James A. Herrick","John Calvin","Marriage","Myth","Natural law","Original sin","Philip K. Dick","Protestantism","Psychology","Robert C. 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charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 93: Alan Jacobs, on practical consequences of belief in original sin (and the five distinct components of that belief); James A. Herrick, on redemptive myths advanced by science fiction and speculative science and on evolution as a religion; J. Daryl Charles, on the commitment by the magisterial Reformers to the idea of natural law; Robert C. Roberts, on the role of emotions in ethical and spiritual life; Allan C. Carlson, on how the industrial revolution changed the shape of households (including their floor plans) and the understanding of marriage; and Sheila O\u003cspan class=\"s1\"\u003e’\u003c\/span\u003eConnor-Ambrose, on the work of Elizabeth Fox-Genovese in defending marriage against the various claims of individualism.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe key challenge [for Rousseau\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es educational philosophy] is how do I protect an innocent, noble child from the perversions and corruptions of this world . . . Wesley says okay the first thing you have to understand about children is that they come here tainted by original sin, they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere selfish, they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere cruel . . . and so what you have to do is to break the spirit of these rebellious children if you\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere going to have any hope of instructing them in anything.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Alan Jacobs\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eAlan Jacobs, professor of English at Wheaton College, discusses the divergent views of the nature of humanity implicit in various educational philosophies and policies. Regardless of how aware or unaware teachers and administrators are of the implicit assumptions embedded in kinds of educational practices, those assumptions dictate the approach teachers take in educating children. Jacobs uses this example to elaborate on how thinkers in the pre-modern and modern eras understood the evil that arises in daily human life, evil that transpires across the ages and distances between human cultures. Original sin, in the Christian conception, has five distinct components that have been shared in part or in whole by a number of philosophers in history, and what people believe about this has had radical influences on the course of Western civilization.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e[There is a kind of] redemptive mythology: we will redeem ourselves through technologies, through enhancement of the human body and brain, and through various blendings of technology and an enhanced humanity, and so this is an effort to realize some of the visions that have been in the forefront of science fiction writing… of a kind of coming human race.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—James A. Herrick\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eJames Herrick talks about the myriad ideas and mythologies in popular consciousness that find their origins in science fiction. These ideas range from science as the only source of knowledge, to the beginning of human civilizations, to the destiny and salvation of mankind. Just as the line between science and science fiction is often blurry, the line between science fiction and religious belief is often porous as well. One of the reasons for this overlap is the tremendous motivating power of religions and mythologies which many science fiction writers recognize and utilize.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eTo Herrick, much of the language of proponents of scientific progress is not strictly scientific, but resembles animistic or pantheistic expressions of an over-arching vision that gives history meaning and a sense of purpose necessarily absent from strictly materialistic conceptions of reality. Herrick gives examples of ways that some popularizers of science have rhetorically treated the concept of evolution as a pseudo-deity that, in some sense, guides and directs history as it unfolds. Others create or adapt modern mythologies of space and extra-terrestrials, linking them to progressive development in power and human self-understanding.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eSo I think it is healthier for psychologists really to study the positive traits, rather than just having some vague conception in the background of what it is to function properly and then concentrating on all the dysfunction.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Robert C. Roberts\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eRobert C. Roberts, Distinguished Professor of Ethics at Baylor University, discusses the importance of emotions in the Christian life. He points out that through history, the Church has had to engage various psychologies, from that of the Stoics to current academic skepticism, and to seek to properly place emotions within the context of biblical obedience. Roberts describes the relationship between character virtues and emotions and the place of both in ethical life that is about more than simply following rules. Academic interest in the place of virtues in ethics received a boost from the publication of Alastair McIntyre\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eAfter Virtue\u003c\/cite\u003e, and Roberts explains how the influence of the virtue tradition has seeped into positive systems of contemporary psychology, as opposed to simply documenting and treating negative disorders.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe worry was that natural law does not take sin seriously enough. Now that is a legitimate concern, that there is an overly sanguine or optimistic view of reason and human nature that then undermines the issue of human depravity…. But I would say that\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es not the case, and if that were the case, then the magisterial Reformers would have denied and renounced natural law on explicit grounds.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—J. Daryl Charles\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eJ. Daryl Charles examines the recent resurgence of natural law thinking among some conservative Protestants who had been generally disposed to suspicion concerning the idea. In Charles\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es research, he found that the magisterial Reformers, while having deep theological discontinuities with the Roman Catholic magisterium, nonetheless shared the basic ethical bedrock of a natural law rooted in God's creation of the world. Post-magisterial Reformers likewise shared a common conception of the basis for moral order. Since then, Protestants grew opposed to the natural law tradition because of fears that natural law does not take original sin and man's depravity into account. But Charles traces the idea back through history and argues that John Calvin himself affirmed the reality of a natural law while holding to human depravity, and that the stereotype of anti-natural law Reformed thinking was a later development aided by thinkers like Jacques Ellul, who believed that the Fall had not broken the image of God, but completed eradicated it.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe separation of workplace and home was a fundamental social consequence of industrialization. Central power sources, be it steam or water power, drew adults and children away, and now you lived and you worked in different places.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Allan Carlson\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eFrom natural law, we turn to the natural family. Dr. Allan Carlson talks about the substance of what natural means and cites historical Christian uses as well as United Nations documents in contrast to Rousseau. Carlson argues that the Industrial Revolution changed the shape not simply of the economy at large, but of family life, in so far as the economic life that was once tightly bound to the home was gradually sourced out of the home. The de-functionalization of the home rendered the home increasing void of the substance of what people did in life. Governments were complicit in this transformation of the home through housing policy and regulations that incentivized structural changes in the home corresponding to the loss of economic functionality. As family and home life was reduced to places of mere emotional bonding, the public understanding of marriage followed suit. Consequently, acceptance of sexual relations based solely on emotional fulfillment (as well as of the breaking of those relations when emotional needs were not being met) became socially normative.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe separation of workplace and home was a fundamental social consequence of industrialization. Central power sources, be it steam or water power, drew adults and children away, and now you lived and you worked in different places.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Sheila O\u003c\/cite\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003ccite\u003eConnor-Ambrose\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eSheila O\u003cspan class=\"s1\"\u003e’\u003c\/span\u003eConnor-Ambrose shares her thoughts about her mentor Elizabeth Fox-Genovese. After describing her first encounter with Dr. Fox-Genovese, O\u003cspan class=\"s1\"\u003e’\u003c\/span\u003eConnor-Ambrose talks about the how the organic web of social relationships uniting human beings is marginalized by the way our society even discusses issues relating to life and family. One culprit is the rampant assumption of individualistic autonomy that elevates individual pleasure and subjective right to the extent that the legitimacy of non-individualistic social entities and communities is called into question and sometimes denied. The very concept of authority, whether natural or divine, is implicated as illegitimate in the face of the moral and social autonomy of the self. The irony is that the loss of communal authority does not actually free individuals, but simply opens up the individual to the dominance of political and economic forces writ large.\u003c\/p\u003e"}, "replace": { "published_at": "2008-09-01 12:15:37" } }
Volume 93 (CD Edition)

Guests on Volume 93: Alan Jacobs, on practical consequences of belief in original sin (and the five distinct components of that belief); James A. Herrick, on redemptive myths advanced by science fiction and speculative science and on evolution as a religion; J. Daryl Charles, on the commitment by the magisterial Reformers to the idea of natural law; Robert C. Roberts, on the role of emotions in ethical and spiritual life; Allan C. Carlson, on how the industrial revolution changed the shape of households (including their floor plans) and the understanding of marriage; and Sheila OConnor-Ambrose, on the work of Elizabeth Fox-Genovese in defending marriage against the various claims of individualism.

 

The key challenge [for Rousseaus educational philosophy] is how do I protect an innocent, noble child from the perversions and corruptions of this world . . . Wesley says okay the first thing you have to understand about children is that they come here tainted by original sin, theyre selfish, theyre cruel . . . and so what you have to do is to break the spirit of these rebellious children if youre going to have any hope of instructing them in anything. 

—Alan Jacobs

Alan Jacobs, professor of English at Wheaton College, discusses the divergent views of the nature of humanity implicit in various educational philosophies and policies. Regardless of how aware or unaware teachers and administrators are of the implicit assumptions embedded in kinds of educational practices, those assumptions dictate the approach teachers take in educating children. Jacobs uses this example to elaborate on how thinkers in the pre-modern and modern eras understood the evil that arises in daily human life, evil that transpires across the ages and distances between human cultures. Original sin, in the Christian conception, has five distinct components that have been shared in part or in whole by a number of philosophers in history, and what people believe about this has had radical influences on the course of Western civilization.

[There is a kind of] redemptive mythology: we will redeem ourselves through technologies, through enhancement of the human body and brain, and through various blendings of technology and an enhanced humanity, and so this is an effort to realize some of the visions that have been in the forefront of science fiction writing… of a kind of coming human race. 

—James A. Herrick

James Herrick talks about the myriad ideas and mythologies in popular consciousness that find their origins in science fiction. These ideas range from science as the only source of knowledge, to the beginning of human civilizations, to the destiny and salvation of mankind. Just as the line between science and science fiction is often blurry, the line between science fiction and religious belief is often porous as well. One of the reasons for this overlap is the tremendous motivating power of religions and mythologies which many science fiction writers recognize and utilize.

To Herrick, much of the language of proponents of scientific progress is not strictly scientific, but resembles animistic or pantheistic expressions of an over-arching vision that gives history meaning and a sense of purpose necessarily absent from strictly materialistic conceptions of reality. Herrick gives examples of ways that some popularizers of science have rhetorically treated the concept of evolution as a pseudo-deity that, in some sense, guides and directs history as it unfolds. Others create or adapt modern mythologies of space and extra-terrestrials, linking them to progressive development in power and human self-understanding.

So I think it is healthier for psychologists really to study the positive traits, rather than just having some vague conception in the background of what it is to function properly and then concentrating on all the dysfunction. 

—Robert C. Roberts

Robert C. Roberts, Distinguished Professor of Ethics at Baylor University, discusses the importance of emotions in the Christian life. He points out that through history, the Church has had to engage various psychologies, from that of the Stoics to current academic skepticism, and to seek to properly place emotions within the context of biblical obedience. Roberts describes the relationship between character virtues and emotions and the place of both in ethical life that is about more than simply following rules. Academic interest in the place of virtues in ethics received a boost from the publication of Alastair McIntyres After Virtue, and Roberts explains how the influence of the virtue tradition has seeped into positive systems of contemporary psychology, as opposed to simply documenting and treating negative disorders.

The worry was that natural law does not take sin seriously enough. Now that is a legitimate concern, that there is an overly sanguine or optimistic view of reason and human nature that then undermines the issue of human depravity…. But I would say thats not the case, and if that were the case, then the magisterial Reformers would have denied and renounced natural law on explicit grounds. 

—J. Daryl Charles

J. Daryl Charles examines the recent resurgence of natural law thinking among some conservative Protestants who had been generally disposed to suspicion concerning the idea. In Charless research, he found that the magisterial Reformers, while having deep theological discontinuities with the Roman Catholic magisterium, nonetheless shared the basic ethical bedrock of a natural law rooted in God's creation of the world. Post-magisterial Reformers likewise shared a common conception of the basis for moral order. Since then, Protestants grew opposed to the natural law tradition because of fears that natural law does not take original sin and man's depravity into account. But Charles traces the idea back through history and argues that John Calvin himself affirmed the reality of a natural law while holding to human depravity, and that the stereotype of anti-natural law Reformed thinking was a later development aided by thinkers like Jacques Ellul, who believed that the Fall had not broken the image of God, but completed eradicated it.

The separation of workplace and home was a fundamental social consequence of industrialization. Central power sources, be it steam or water power, drew adults and children away, and now you lived and you worked in different places. 

—Allan Carlson

From natural law, we turn to the natural family. Dr. Allan Carlson talks about the substance of what natural means and cites historical Christian uses as well as United Nations documents in contrast to Rousseau. Carlson argues that the Industrial Revolution changed the shape not simply of the economy at large, but of family life, in so far as the economic life that was once tightly bound to the home was gradually sourced out of the home. The de-functionalization of the home rendered the home increasing void of the substance of what people did in life. Governments were complicit in this transformation of the home through housing policy and regulations that incentivized structural changes in the home corresponding to the loss of economic functionality. As family and home life was reduced to places of mere emotional bonding, the public understanding of marriage followed suit. Consequently, acceptance of sexual relations based solely on emotional fulfillment (as well as of the breaking of those relations when emotional needs were not being met) became socially normative.

The separation of workplace and home was a fundamental social consequence of industrialization. Central power sources, be it steam or water power, drew adults and children away, and now you lived and you worked in different places. 

—Sheila OConnor-Ambrose

Sheila OConnor-Ambrose shares her thoughts about her mentor Elizabeth Fox-Genovese. After describing her first encounter with Dr. Fox-Genovese, OConnor-Ambrose talks about the how the organic web of social relationships uniting human beings is marginalized by the way our society even discusses issues relating to life and family. One culprit is the rampant assumption of individualistic autonomy that elevates individual pleasure and subjective right to the extent that the legitimacy of non-individualistic social entities and communities is called into question and sometimes denied. The very concept of authority, whether natural or divine, is implicated as illegitimate in the face of the moral and social autonomy of the self. The irony is that the loss of communal authority does not actually free individuals, but simply opens up the individual to the dominance of political and economic forces writ large.

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{ "product": {"id":4764688711743,"title":"Volume 92 (CD Edition)","handle":"mh-92-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 92: Jake Halpern, on the ecosystem of celebrity and the complicated reasons why people seek to become famous; Stephen J. Nichols, on how the dynamics of American culture have shaped our understanding of who Jesus is; Richard M. Gamble, on resources for and the outlines of a theology of education; Peter J. Leithart, on how concerns from some postmodern thinkers echo the eschatological perspective of Solomon (as presented in the book of Ecclesiastes); Bill Vitek, on how wise living on the Earth requires the humble recognition of our ignorance as well as the application of knowledge; and Craig Holdrege, on lessons from Goethe about how we understand the rest of Creation as participants, not detached and potentially omniscient observers, and also on the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003econversational\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e quality of our engagement with Creation.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eAt some point you\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere going to get tired or . . . unenthused with the accolades that you're getting simply from your teacher, who again and again is telling you how special you are — or your parents — and the next logical step is the embrace, the applause, the adulation of the world at large.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jake Halpern\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eJake Halpern, a journalist whose first-hand investigations into the system of celebrity creation, brought him to convention centers and talent searches across the United States. His findings on the road, as well as psychological and sociological research, illustrate a wide-spread cultural fixation among the youth for the kind of fame and importance that celebrity brings. He links this fixation to an increase in a therapeutic ethic for building self-esteem that is prevalent in public schools, unintentionally resulting in adolescents infused with self-importance and narcissism. Parents, in Halpern\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es experience, are often guilty of facilitating their children's narcissism in the name of success and well-being.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cem\u003eTheology, confessions help us see the whole picture of Scripture…. But when we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere just a biblicist and we just take \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eScripture only\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e to what can be a negative extreme, then we end up getting awash in a sea of texts, and what happens is people just sort of land on a text they like, so they see Jesus as a friend or Jesus as loving with children, and they don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et pay attention to Jesus as judge…. That\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es far from what the Reformers meant when they said \u003c\/em\u003e\u003ccite\u003esola Scriptura\u003c\/cite\u003e\u003cem\u003e.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Stephen J. Nichols\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eStephen Nichols talks about the tendency for American culture to shape who we understand Jesus to be. All cultures tend to affect theology and Christology, but Nichols suggests that in an American culture that is always shifting at a fast pace, and biased toward the new and against the old traditions, we stand particularly vulnerable to new movements and moods in Christianity. He adds that evangelical Christianity\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es Reformation\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003esola Scriptura\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eheritage can be misinterpreted and abused in a way that allows evangelicals to pick and choose which biblical passages to emphasize for their conception of Jesus.\u003cspan\u003e \u003c\/span\u003e“The Bible alone”\u003cspan\u003e \u003c\/span\u003ecan also facilitate negligence to the cultural baggage evangelicals bring into their study rooms along with their Bibles. Nichols then surveys a number of manifestations Jesus has taken over the course of American history.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe are not brains in a vat. We are certainly not just bodies. But we are a complex [that includes] emotion, will, imagination . . . we are multi-dimensional human beings.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003ccite\u003e—Richard Gamble\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eRichard Gamble discusses what makes for a good education. Gamble explains how Christian thinkers such as Augustine understood classical knowledge and education as a kind of Egyptian gold that ought to be appropriated and turned to its proper use. In this way, educators ought to take the good that God has created wherever it may be found and put it to God-honoring use. Gamble discusses the coherence of oratory and logic, when they are at their best, in contrast to the opposition that many would put them in. He relates this to the tendency to divorce and then diminish the importance of either the mind or body to our humanity.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Ecclesiastes is the book of the Bible that seems to me to speak most elaborately in what could be seen as a Postmodern kind of idiom. And yet it also departs in significant ways from that.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Peter J. Leithart\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePeter J. Leithart discusses his book\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eSolomon Among the Postmoderns, \u003c\/cite\u003eaddressing both those who are suspicious and those who are unreservedly enthusiastic about Postmodernity, Leithart discusses how the Enlightenment and modernity regards the objective world as though we have arrived at the “beatific vision of the object.” Postmodernity rightly protests this, yet tends to have no eschatological consciousness whatsoever. Leithart maintains that New Testament eschatology contains a healthy sense of ‘already-not yet’ balance that avoids both extremes. Although its primary inspiration is not in being counter-cultural, Leithart concludes that the church will end up being counter-cultural if it maintains the truth.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Knowledge is something that rarely is any more used for its own sake. It is something that must have a purpose. That purpose is almost always about control.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Bill Vitek\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eBill Vitek discusses the provocatively titled book,\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Virtues of Ignorance: Complexity, Sustainability, and the Limits of \u003c\/cite\u003e\u003ccite\u003eKnowledge.\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eVitek explains his definition of the terms “knowledge” and “ignorance.” Our human knowledge, he argues, is always dwarfed by what we cannot (or should not) know. And in our culture, the purpose of knowledge is almost always about control. Vitek admits that knowledge is a useful tool, yet insists that it is not sufficient to run the world because of the great deal of harm it can cause. He concludes that ignorance describes a philosophical perspective that can wisely inform our lives.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“After [the 1960s] it became clearer and clearer that all of this is a complete oversimplification of biological reality, so that genes are interwoven within the living context of the cell and the whole organism . . . they are contextual.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Craig Holdrege\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eScientist Craig Holdrege talks about\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eBeyond Biotechnology: The Barren Promise of Genetic Engineering\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003ewhich he co-authored with Steve Talbott. The book has been praised by critics such as Michael Pollan for its insightful critique of the assumptions and unintended consequences of genetic engineering. The gene, Holdrege argues, is an abstract concept rather than a concrete thing — a common misunderstanding. Addressing philosophical questions, Holdrege and Myers discuss whether the world should be seen as a problem to be solved by mathematical means, or rather as a gift apprehended by reverent engagement. Turning then toward science’s approach to genetics, Holdrege argues that the reductionism of reality to the gene drives the technology of genetic engineering. This false picture of what the gene actually is leads to unintended consequences of genetic engineering, and Holdrege explains that the organism as a whole is affected in unintended ways.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“We can’t live without participating in nature: we draw from the rest of the world in order to live like every organism does. ... Some people would argue: you’re going to kill the cow. Is that respectful? I’m not saying there’s no tension in these things. There is no easy answer, and all you can do is to engage in the conversation and realize we’ve got to take the other seriously.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Craig Holdrege\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eCraig Holdrege cites as a central problem in our culture the reduction of human experience to the realm of plants and beasts. In this segment, he argues that the same conversational engagement we know is healthy in human relationships should be a picture of how we engage with the natural order of creation. Holdrege explains what he means by a healthy balance between the extremes of either mechanistic or overly humanistic view of animals and plants. Man is part of creation, yet transcendent over other creatures — a gardener over his garden. Only by fully engaging with nature can we be encouraged to take our own nature seriously. Holdrege concludes that a healthy development of technologies is possible: it should be defined by a sense of ongoing conversation that is engaged in and responsible for everything we do with and think about creation.\u003c\/p\u003e","published_at":"2020-08-31T10:54:04-04:00","created_at":"2020-08-31T10:54:04-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Adolescence","Bible in American History","Bible--Interpretations","Bill Vitek","CD Edition","Celebrity","Classics","Craig Holdrege","Education","Evangelicalism","Fame","Jake Halpern","Mass culture","Peter J. Leithart","Popular culture","Richard M. Gamble","Stephen J. Nichols","Therapeutic culture","Western civilization","Youth culture"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32963006726207,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-92-CD","requires_shipping":true,"taxable":true,"featured_image":null,"available":true,"name":"Volume 92 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":65,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-92CD.jpg?v=1605285912","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Fame_Junkies_c6575197-750e-4978-bc33-2f7501e768a0.png?v=1605285912","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Nichols_6b92cc19-47b7-4003-85c6-25876b5dde85.png?v=1605285912","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Great_Tradition_2e951565-4ebc-4830-bdaf-1b33953897cf.png?v=1605285912","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Leithart_e7f09cca-4ee5-4008-8847-63b8639774d2.png?v=1605285912","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Virtues_of_Ignorance_6e06e7aa-25c7-45b7-95e4-3fbbfab97273.png?v=1605285912","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/BeyondBiotechnology_aedc94d7-c8b7-4240-a6c3-9f55633ea56f.png?v=1605285912"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-92CD.jpg?v=1605285912","options":["Title"],"media":[{"alt":null,"id":7814871023679,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-92CD.jpg?v=1605285912"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-92CD.jpg?v=1605285912","width":1060},{"alt":null,"id":7466888396863,"position":2,"preview_image":{"aspect_ratio":0.678,"height":518,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Fame_Junkies_c6575197-750e-4978-bc33-2f7501e768a0.png?v=1605285912"},"aspect_ratio":0.678,"height":518,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Fame_Junkies_c6575197-750e-4978-bc33-2f7501e768a0.png?v=1605285912","width":351},{"alt":null,"id":7466888429631,"position":3,"preview_image":{"aspect_ratio":0.659,"height":533,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Nichols_6b92cc19-47b7-4003-85c6-25876b5dde85.png?v=1605285912"},"aspect_ratio":0.659,"height":533,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Nichols_6b92cc19-47b7-4003-85c6-25876b5dde85.png?v=1605285912","width":351},{"alt":null,"id":7466888462399,"position":4,"preview_image":{"aspect_ratio":0.711,"height":494,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Great_Tradition_2e951565-4ebc-4830-bdaf-1b33953897cf.png?v=1605285912"},"aspect_ratio":0.711,"height":494,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Great_Tradition_2e951565-4ebc-4830-bdaf-1b33953897cf.png?v=1605285912","width":351},{"alt":null,"id":7466888495167,"position":5,"preview_image":{"aspect_ratio":0.655,"height":556,"width":364,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Leithart_e7f09cca-4ee5-4008-8847-63b8639774d2.png?v=1605285912"},"aspect_ratio":0.655,"height":556,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Leithart_e7f09cca-4ee5-4008-8847-63b8639774d2.png?v=1605285912","width":364},{"alt":null,"id":7466888527935,"position":6,"preview_image":{"aspect_ratio":0.678,"height":519,"width":352,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Virtues_of_Ignorance_6e06e7aa-25c7-45b7-95e4-3fbbfab97273.png?v=1605285912"},"aspect_ratio":0.678,"height":519,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Virtues_of_Ignorance_6e06e7aa-25c7-45b7-95e4-3fbbfab97273.png?v=1605285912","width":352},{"alt":null,"id":7466888560703,"position":7,"preview_image":{"aspect_ratio":0.709,"height":522,"width":370,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/BeyondBiotechnology_aedc94d7-c8b7-4240-a6c3-9f55633ea56f.png?v=1605285912"},"aspect_ratio":0.709,"height":522,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/BeyondBiotechnology_aedc94d7-c8b7-4240-a6c3-9f55633ea56f.png?v=1605285912","width":370}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 92: Jake Halpern, on the ecosystem of celebrity and the complicated reasons why people seek to become famous; Stephen J. Nichols, on how the dynamics of American culture have shaped our understanding of who Jesus is; Richard M. Gamble, on resources for and the outlines of a theology of education; Peter J. Leithart, on how concerns from some postmodern thinkers echo the eschatological perspective of Solomon (as presented in the book of Ecclesiastes); Bill Vitek, on how wise living on the Earth requires the humble recognition of our ignorance as well as the application of knowledge; and Craig Holdrege, on lessons from Goethe about how we understand the rest of Creation as participants, not detached and potentially omniscient observers, and also on the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003econversational\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e quality of our engagement with Creation.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eAt some point you\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere going to get tired or . . . unenthused with the accolades that you're getting simply from your teacher, who again and again is telling you how special you are — or your parents — and the next logical step is the embrace, the applause, the adulation of the world at large.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jake Halpern\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eJake Halpern, a journalist whose first-hand investigations into the system of celebrity creation, brought him to convention centers and talent searches across the United States. His findings on the road, as well as psychological and sociological research, illustrate a wide-spread cultural fixation among the youth for the kind of fame and importance that celebrity brings. He links this fixation to an increase in a therapeutic ethic for building self-esteem that is prevalent in public schools, unintentionally resulting in adolescents infused with self-importance and narcissism. Parents, in Halpern\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es experience, are often guilty of facilitating their children's narcissism in the name of success and well-being.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cem\u003eTheology, confessions help us see the whole picture of Scripture…. But when we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere just a biblicist and we just take \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eScripture only\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e to what can be a negative extreme, then we end up getting awash in a sea of texts, and what happens is people just sort of land on a text they like, so they see Jesus as a friend or Jesus as loving with children, and they don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et pay attention to Jesus as judge…. That\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es far from what the Reformers meant when they said \u003c\/em\u003e\u003ccite\u003esola Scriptura\u003c\/cite\u003e\u003cem\u003e.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Stephen J. Nichols\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eStephen Nichols talks about the tendency for American culture to shape who we understand Jesus to be. All cultures tend to affect theology and Christology, but Nichols suggests that in an American culture that is always shifting at a fast pace, and biased toward the new and against the old traditions, we stand particularly vulnerable to new movements and moods in Christianity. He adds that evangelical Christianity\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es Reformation\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003esola Scriptura\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eheritage can be misinterpreted and abused in a way that allows evangelicals to pick and choose which biblical passages to emphasize for their conception of Jesus.\u003cspan\u003e \u003c\/span\u003e“The Bible alone”\u003cspan\u003e \u003c\/span\u003ecan also facilitate negligence to the cultural baggage evangelicals bring into their study rooms along with their Bibles. Nichols then surveys a number of manifestations Jesus has taken over the course of American history.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe are not brains in a vat. We are certainly not just bodies. But we are a complex [that includes] emotion, will, imagination . . . we are multi-dimensional human beings.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003ccite\u003e—Richard Gamble\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eRichard Gamble discusses what makes for a good education. Gamble explains how Christian thinkers such as Augustine understood classical knowledge and education as a kind of Egyptian gold that ought to be appropriated and turned to its proper use. In this way, educators ought to take the good that God has created wherever it may be found and put it to God-honoring use. Gamble discusses the coherence of oratory and logic, when they are at their best, in contrast to the opposition that many would put them in. He relates this to the tendency to divorce and then diminish the importance of either the mind or body to our humanity.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Ecclesiastes is the book of the Bible that seems to me to speak most elaborately in what could be seen as a Postmodern kind of idiom. And yet it also departs in significant ways from that.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Peter J. Leithart\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePeter J. Leithart discusses his book\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eSolomon Among the Postmoderns, \u003c\/cite\u003eaddressing both those who are suspicious and those who are unreservedly enthusiastic about Postmodernity, Leithart discusses how the Enlightenment and modernity regards the objective world as though we have arrived at the “beatific vision of the object.” Postmodernity rightly protests this, yet tends to have no eschatological consciousness whatsoever. Leithart maintains that New Testament eschatology contains a healthy sense of ‘already-not yet’ balance that avoids both extremes. Although its primary inspiration is not in being counter-cultural, Leithart concludes that the church will end up being counter-cultural if it maintains the truth.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Knowledge is something that rarely is any more used for its own sake. It is something that must have a purpose. That purpose is almost always about control.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Bill Vitek\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eBill Vitek discusses the provocatively titled book,\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Virtues of Ignorance: Complexity, Sustainability, and the Limits of \u003c\/cite\u003e\u003ccite\u003eKnowledge.\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eVitek explains his definition of the terms “knowledge” and “ignorance.” Our human knowledge, he argues, is always dwarfed by what we cannot (or should not) know. And in our culture, the purpose of knowledge is almost always about control. Vitek admits that knowledge is a useful tool, yet insists that it is not sufficient to run the world because of the great deal of harm it can cause. He concludes that ignorance describes a philosophical perspective that can wisely inform our lives.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“After [the 1960s] it became clearer and clearer that all of this is a complete oversimplification of biological reality, so that genes are interwoven within the living context of the cell and the whole organism . . . they are contextual.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Craig Holdrege\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eScientist Craig Holdrege talks about\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eBeyond Biotechnology: The Barren Promise of Genetic Engineering\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003ewhich he co-authored with Steve Talbott. The book has been praised by critics such as Michael Pollan for its insightful critique of the assumptions and unintended consequences of genetic engineering. The gene, Holdrege argues, is an abstract concept rather than a concrete thing — a common misunderstanding. Addressing philosophical questions, Holdrege and Myers discuss whether the world should be seen as a problem to be solved by mathematical means, or rather as a gift apprehended by reverent engagement. Turning then toward science’s approach to genetics, Holdrege argues that the reductionism of reality to the gene drives the technology of genetic engineering. This false picture of what the gene actually is leads to unintended consequences of genetic engineering, and Holdrege explains that the organism as a whole is affected in unintended ways.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“We can’t live without participating in nature: we draw from the rest of the world in order to live like every organism does. ... Some people would argue: you’re going to kill the cow. Is that respectful? I’m not saying there’s no tension in these things. There is no easy answer, and all you can do is to engage in the conversation and realize we’ve got to take the other seriously.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Craig Holdrege\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eCraig Holdrege cites as a central problem in our culture the reduction of human experience to the realm of plants and beasts. In this segment, he argues that the same conversational engagement we know is healthy in human relationships should be a picture of how we engage with the natural order of creation. Holdrege explains what he means by a healthy balance between the extremes of either mechanistic or overly humanistic view of animals and plants. Man is part of creation, yet transcendent over other creatures — a gardener over his garden. Only by fully engaging with nature can we be encouraged to take our own nature seriously. Holdrege concludes that a healthy development of technologies is possible: it should be defined by a sense of ongoing conversation that is engaged in and responsible for everything we do with and think about creation.\u003c\/p\u003e"}, "replace": { "published_at": "2008-07-01 12:15:37" } }
Volume 92 (CD Edition)

Guests on Volume 92: Jake Halpern, on the ecosystem of celebrity and the complicated reasons why people seek to become famous; Stephen J. Nichols, on how the dynamics of American culture have shaped our understanding of who Jesus is; Richard M. Gamble, on resources for and the outlines of a theology of education; Peter J. Leithart, on how concerns from some postmodern thinkers echo the eschatological perspective of Solomon (as presented in the book of Ecclesiastes); Bill Vitek, on how wise living on the Earth requires the humble recognition of our ignorance as well as the application of knowledge; and Craig Holdrege, on lessons from Goethe about how we understand the rest of Creation as participants, not detached and potentially omniscient observers, and also on the conversational quality of our engagement with Creation.


At some point youre going to get tired or . . . unenthused with the accolades that you're getting simply from your teacher, who again and again is telling you how special you are — or your parents — and the next logical step is the embrace, the applause, the adulation of the world at large. 

—Jake Halpern 

Jake Halpern, a journalist whose first-hand investigations into the system of celebrity creation, brought him to convention centers and talent searches across the United States. His findings on the road, as well as psychological and sociological research, illustrate a wide-spread cultural fixation among the youth for the kind of fame and importance that celebrity brings. He links this fixation to an increase in a therapeutic ethic for building self-esteem that is prevalent in public schools, unintentionally resulting in adolescents infused with self-importance and narcissism. Parents, in Halperns experience, are often guilty of facilitating their children's narcissism in the name of success and well-being.

Theology, confessions help us see the whole picture of Scripture…. But when were just a biblicist and we just take Scripture only to what can be a negative extreme, then we end up getting awash in a sea of texts, and what happens is people just sort of land on a text they like, so they see Jesus as a friend or Jesus as loving with children, and they dont pay attention to Jesus as judge…. Thats far from what the Reformers meant when they said sola Scriptura. 

—Stephen J. Nichols 

Stephen Nichols talks about the tendency for American culture to shape who we understand Jesus to be. All cultures tend to affect theology and Christology, but Nichols suggests that in an American culture that is always shifting at a fast pace, and biased toward the new and against the old traditions, we stand particularly vulnerable to new movements and moods in Christianity. He adds that evangelical Christianitys Reformation sola Scriptura heritage can be misinterpreted and abused in a way that allows evangelicals to pick and choose which biblical passages to emphasize for their conception of Jesus. “The Bible alone” can also facilitate negligence to the cultural baggage evangelicals bring into their study rooms along with their Bibles. Nichols then surveys a number of manifestations Jesus has taken over the course of American history.

We are not brains in a vat. We are certainly not just bodies. But we are a complex [that includes] emotion, will, imagination . . . we are multi-dimensional human beings. —Richard Gamble 

Richard Gamble discusses what makes for a good education. Gamble explains how Christian thinkers such as Augustine understood classical knowledge and education as a kind of Egyptian gold that ought to be appropriated and turned to its proper use. In this way, educators ought to take the good that God has created wherever it may be found and put it to God-honoring use. Gamble discusses the coherence of oratory and logic, when they are at their best, in contrast to the opposition that many would put them in. He relates this to the tendency to divorce and then diminish the importance of either the mind or body to our humanity.

“Ecclesiastes is the book of the Bible that seems to me to speak most elaborately in what could be seen as a Postmodern kind of idiom. And yet it also departs in significant ways from that.” 

—Peter J. Leithart 

Peter J. Leithart discusses his book Solomon Among the Postmoderns, addressing both those who are suspicious and those who are unreservedly enthusiastic about Postmodernity, Leithart discusses how the Enlightenment and modernity regards the objective world as though we have arrived at the “beatific vision of the object.” Postmodernity rightly protests this, yet tends to have no eschatological consciousness whatsoever. Leithart maintains that New Testament eschatology contains a healthy sense of ‘already-not yet’ balance that avoids both extremes. Although its primary inspiration is not in being counter-cultural, Leithart concludes that the church will end up being counter-cultural if it maintains the truth.

“Knowledge is something that rarely is any more used for its own sake. It is something that must have a purpose. That purpose is almost always about control.” 

—Bill Vitek 

Bill Vitek discusses the provocatively titled book, The Virtues of Ignorance: Complexity, Sustainability, and the Limits of Knowledge. Vitek explains his definition of the terms “knowledge” and “ignorance.” Our human knowledge, he argues, is always dwarfed by what we cannot (or should not) know. And in our culture, the purpose of knowledge is almost always about control. Vitek admits that knowledge is a useful tool, yet insists that it is not sufficient to run the world because of the great deal of harm it can cause. He concludes that ignorance describes a philosophical perspective that can wisely inform our lives.

“After [the 1960s] it became clearer and clearer that all of this is a complete oversimplification of biological reality, so that genes are interwoven within the living context of the cell and the whole organism . . . they are contextual.” 

—Craig Holdrege 

Scientist Craig Holdrege talks about Beyond Biotechnology: The Barren Promise of Genetic Engineering which he co-authored with Steve Talbott. The book has been praised by critics such as Michael Pollan for its insightful critique of the assumptions and unintended consequences of genetic engineering. The gene, Holdrege argues, is an abstract concept rather than a concrete thing — a common misunderstanding. Addressing philosophical questions, Holdrege and Myers discuss whether the world should be seen as a problem to be solved by mathematical means, or rather as a gift apprehended by reverent engagement. Turning then toward science’s approach to genetics, Holdrege argues that the reductionism of reality to the gene drives the technology of genetic engineering. This false picture of what the gene actually is leads to unintended consequences of genetic engineering, and Holdrege explains that the organism as a whole is affected in unintended ways.

“We can’t live without participating in nature: we draw from the rest of the world in order to live like every organism does. ... Some people would argue: you’re going to kill the cow. Is that respectful? I’m not saying there’s no tension in these things. There is no easy answer, and all you can do is to engage in the conversation and realize we’ve got to take the other seriously.” 

—Craig Holdrege 

Craig Holdrege cites as a central problem in our culture the reduction of human experience to the realm of plants and beasts. In this segment, he argues that the same conversational engagement we know is healthy in human relationships should be a picture of how we engage with the natural order of creation. Holdrege explains what he means by a healthy balance between the extremes of either mechanistic or overly humanistic view of animals and plants. Man is part of creation, yet transcendent over other creatures — a gardener over his garden. Only by fully engaging with nature can we be encouraged to take our own nature seriously. Holdrege concludes that a healthy development of technologies is possible: it should be defined by a sense of ongoing conversation that is engaged in and responsible for everything we do with and think about creation.

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{ "product": {"id":4764687204415,"title":"Volume 91 (CD Edition)","handle":"mh-91-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 91: John Witte, Jr., on the life and work of legal historian Harold Berman and on the revolutionary changes throughout the history of law in the West; Hugh Brogan, on Alexis de Tocqueville’s understanding of democracy, equality, liberty, free association, social status, and the dangers of centralized government; Daniel Ritchie, on Tocqueville’s analysis of the dangers of individualism (and how they might be avoided); Daniel Walker Howe, on the confidence in progress and Providence in early nineteenth-century America; George McKenna, on how the Puritan understanding of God’s purposes in history shaped American political culture; and Patrick Deneen, on the differences between Aristotelian and modern political philosophy and on how Wendell Berry’s thought demonstrates his identity as a\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eKentucky Aristotelian.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWhat we are in now is in many ways a negotiation about the legitimacy of the Western project altogether and a seeking to gain wisdom from our increasing understanding of the world and its globalized polity, what really are the enduring lessons of the West and what are the insights of non-Western traditions that need to be brought to bear on law today.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—John Witte, Jr.\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor and legal historian John Witte, Jr. talks about the legal mind and scholarship of famed law and religion scholar, the late Harold J. Berman. John Witte, Jr. worked for years with Dr. Berman at Emory University Law School and during that time became familiar with the development of Berman\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es legal thought. Witte then discusses the framework of legal history involving bursts of development or watersheds in the development of the tradition of Western law from Greek and Roman times to the present day crisis of the Western tradition.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eTocqueville was a strong French nationalist in many respects, but at the same time he could see this argument between centralization and localism ran right through French history.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Hugh Brogan\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eHugh Brogan, Research Professor of History at the University of Essex and author of a recent biography of Alexis de Tocqueville, discusses the insightful Frenchman who visited the United States in the nineteenth century and went on to write a penetrating review of American society. In this interview, Brogan explains what Tocqueville thought of liberty and equality in America, and especially what these ideas meant to Tocqueville with respect to French political and cultural history. He also describes Tocqueville\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es observations concerning a free society's relationship to a central government.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe solution to the problem of individualism really is in the right use of liberty, and Americans use their liberty in four or five different ways, according to Tocqueville.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e— Daniel Ritchie\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eEnglish professor Daniel Ritchie reflects on the relationship between individualism and equality as the democratic displacement of social place. The link that Tocqueville saw between democracy and a kind of self-indulgent abandonment of communal public life concerned him, for Tocqueville greatly admired the ability of Americans to associate with each other to accomplish shared goals. Ritchie highlights a number of Tocqueville\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es observations of the ways in which Americans accomplished this kind of association.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eMorse himself and certainly many, many other people expected that the telegraph would not only make for greater commercial efficiency and report the news more rapidly and accurately, but it would be a force for good. It would promote social reform, Christian missions, and facilitate America\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es role as a model democracy.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003ccite\u003e\u003cem\u003e—Daniel Walker Ho\u003c\/em\u003ewe\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDaniel Walker Howe examines about the dynamic forces at work in nineteenth-century America that undergirded American faith in progress. He highlights the role of transportation and communications technologies and biblical religion and calling. Many Americans, whether Whig or Democrat, understood the nation as one with a divine mission to the world, differing only in what constituted this mission. The impetus to social and religious progress and the spread of cultural and material wealth was driven partially by such a mission, which institutions of higher education encouraged in the elite populations of students they served.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\"It\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es the Exodus story. It\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es been a powerful myth in our history.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—George McKenna\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor George McKenna gives an overview of religious paradigms during the American colonial era. McKenna describes how the Puritans saw their own faithfulness and national flourishing as bound up in God\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es providence and plans for the people of America. This sense of God\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es providence was as an immanent presence that would respond to faithfulness and lack of faithfulness with favor and punishment, and this concern for the divine response undergirded their sense of mission. This mission was, in fact, not a mission to build a new nation per se, but instead to renew and reform the church community. During the American Revolution, this mission was reconstructed to tell a myth of pilgrims escaping from England to create a new nation founded on democratic freedoms. But this myth would have been strange to the Puritans, who instead understood themselves to be enacting a vision of the faithful church, and many of whom were simply waiting for England to be reformed, at which point they would return to their homeland.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe cannot become naturally what we are, except through the avenues of culture, through the avenues of a kind of collective life lived through and with other people.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Patrick Deneen\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePolitical theorist Patrick Deneen converses about the implicit assumptions undergirding modern Western political sensibilities, assumptions regarding the nature of humans stemming from Enlightenment thinkers such as John Locke and Thomas Hobbes. In contrast to their view of human beings as essentially isolated and independent individuals using the natural environment for subjective chosen ends, Aristotelian political thinkers understood the end or finality of human beings as being inextricably natural and cultural, in accord with and dependent on nature, including other human beings. The modern divorce of human beings from the rest of the creation —\u003cspan\u003e \u003c\/span\u003ethe natural world —\u003cspan\u003e \u003c\/span\u003ehas implications for how we treat the natural world and understand our own independence.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIt\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es the extraordinary productivity of our economy as a result of high degrees of specialization that our workplaces are defined by, and even governed by … that\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es the hallmark of the modern economic system.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Patrick Deneen\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePatrick Deneen continues his conversation with Ken Myers and focuses on Wendell Berry\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es observations of the consequences of democratic individualism and specialization. Berry and Deneen worry about the modern tendency to elevate specialization in many spheres of life to the point where the general whole suffers from fragmentation and incoherence; divisions of labor, people, and academic disciplines, while allowing a kind of tremendous mechanical efficiency, tend to harm the enterprises of building community, knowledge and economies, enterprises which require a coherent, organic vision to flourish. When the parts lose sight of the whole, the whole suffers and the parts lose meaning.\u003c\/p\u003e","published_at":"2020-08-31T10:52:27-04:00","created_at":"2020-08-31T10:52:27-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Alexis de Tocqueville","CD Edition","Church and State","Community","Daniel Ritchie","Daniel Walker Howe","Democracy","Economics","Efficiency","George McKenna","Harold J. Berman","Hugh Brogan","Human nature","Individualism","John Witte Jr.","Law","Natural world","Patrick Deneen","Patriotism","Political philosophy","Progress","Religion and Society","Specialization","Technology","United States--History","United States--Moral Life","Wendell Berry"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32963003514943,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-91-CD","requires_shipping":true,"taxable":true,"featured_image":null,"available":true,"name":"Volume 91 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":65,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-91CD.jpg?v=1605285741","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Witte_2b5c0be8-1869-460e-b3d1-a35c6e36391e.png?v=1605285741","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Brogan_ddf838a7-8a53-4d01-9a87-ece12dd58542.png?v=1605285741","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Howe_17c72a73-7861-4f3d-913f-8343338e5c85.png?v=1605285741","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/McKenna_ba944614-21bc-4192-b4ec-1aa6d0b2b356.png?v=1605285741","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/DemocraticFaith_9dd48e64-e95f-486a-9e6d-baa14052b3d4.png?v=1605285741"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-91CD.jpg?v=1605285741","options":["Title"],"media":[{"alt":null,"id":7814856212543,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-91CD.jpg?v=1605285741"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-91CD.jpg?v=1605285741","width":1060},{"alt":null,"id":7466876502079,"position":2,"preview_image":{"aspect_ratio":0.678,"height":518,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Witte_2b5c0be8-1869-460e-b3d1-a35c6e36391e.png?v=1605285741"},"aspect_ratio":0.678,"height":518,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Witte_2b5c0be8-1869-460e-b3d1-a35c6e36391e.png?v=1605285741","width":351},{"alt":null,"id":7466876534847,"position":3,"preview_image":{"aspect_ratio":0.678,"height":518,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Brogan_ddf838a7-8a53-4d01-9a87-ece12dd58542.png?v=1605285741"},"aspect_ratio":0.678,"height":518,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Brogan_ddf838a7-8a53-4d01-9a87-ece12dd58542.png?v=1605285741","width":351},{"alt":null,"id":7466876600383,"position":4,"preview_image":{"aspect_ratio":0.686,"height":512,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Howe_17c72a73-7861-4f3d-913f-8343338e5c85.png?v=1605285741"},"aspect_ratio":0.686,"height":512,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Howe_17c72a73-7861-4f3d-913f-8343338e5c85.png?v=1605285741","width":351},{"alt":null,"id":7466876633151,"position":5,"preview_image":{"aspect_ratio":0.672,"height":522,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/McKenna_ba944614-21bc-4192-b4ec-1aa6d0b2b356.png?v=1605285741"},"aspect_ratio":0.672,"height":522,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/McKenna_ba944614-21bc-4192-b4ec-1aa6d0b2b356.png?v=1605285741","width":351},{"alt":null,"id":7466876665919,"position":6,"preview_image":{"aspect_ratio":0.679,"height":517,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/DemocraticFaith_9dd48e64-e95f-486a-9e6d-baa14052b3d4.png?v=1605285741"},"aspect_ratio":0.679,"height":517,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/DemocraticFaith_9dd48e64-e95f-486a-9e6d-baa14052b3d4.png?v=1605285741","width":351}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 91: John Witte, Jr., on the life and work of legal historian Harold Berman and on the revolutionary changes throughout the history of law in the West; Hugh Brogan, on Alexis de Tocqueville’s understanding of democracy, equality, liberty, free association, social status, and the dangers of centralized government; Daniel Ritchie, on Tocqueville’s analysis of the dangers of individualism (and how they might be avoided); Daniel Walker Howe, on the confidence in progress and Providence in early nineteenth-century America; George McKenna, on how the Puritan understanding of God’s purposes in history shaped American political culture; and Patrick Deneen, on the differences between Aristotelian and modern political philosophy and on how Wendell Berry’s thought demonstrates his identity as a\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eKentucky Aristotelian.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWhat we are in now is in many ways a negotiation about the legitimacy of the Western project altogether and a seeking to gain wisdom from our increasing understanding of the world and its globalized polity, what really are the enduring lessons of the West and what are the insights of non-Western traditions that need to be brought to bear on law today.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—John Witte, Jr.\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor and legal historian John Witte, Jr. talks about the legal mind and scholarship of famed law and religion scholar, the late Harold J. Berman. John Witte, Jr. worked for years with Dr. Berman at Emory University Law School and during that time became familiar with the development of Berman\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es legal thought. Witte then discusses the framework of legal history involving bursts of development or watersheds in the development of the tradition of Western law from Greek and Roman times to the present day crisis of the Western tradition.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eTocqueville was a strong French nationalist in many respects, but at the same time he could see this argument between centralization and localism ran right through French history.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Hugh Brogan\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eHugh Brogan, Research Professor of History at the University of Essex and author of a recent biography of Alexis de Tocqueville, discusses the insightful Frenchman who visited the United States in the nineteenth century and went on to write a penetrating review of American society. In this interview, Brogan explains what Tocqueville thought of liberty and equality in America, and especially what these ideas meant to Tocqueville with respect to French political and cultural history. He also describes Tocqueville\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es observations concerning a free society's relationship to a central government.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe solution to the problem of individualism really is in the right use of liberty, and Americans use their liberty in four or five different ways, according to Tocqueville.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e— Daniel Ritchie\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eEnglish professor Daniel Ritchie reflects on the relationship between individualism and equality as the democratic displacement of social place. The link that Tocqueville saw between democracy and a kind of self-indulgent abandonment of communal public life concerned him, for Tocqueville greatly admired the ability of Americans to associate with each other to accomplish shared goals. Ritchie highlights a number of Tocqueville\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es observations of the ways in which Americans accomplished this kind of association.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eMorse himself and certainly many, many other people expected that the telegraph would not only make for greater commercial efficiency and report the news more rapidly and accurately, but it would be a force for good. It would promote social reform, Christian missions, and facilitate America\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es role as a model democracy.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003ccite\u003e\u003cem\u003e—Daniel Walker Ho\u003c\/em\u003ewe\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDaniel Walker Howe examines about the dynamic forces at work in nineteenth-century America that undergirded American faith in progress. He highlights the role of transportation and communications technologies and biblical religion and calling. Many Americans, whether Whig or Democrat, understood the nation as one with a divine mission to the world, differing only in what constituted this mission. The impetus to social and religious progress and the spread of cultural and material wealth was driven partially by such a mission, which institutions of higher education encouraged in the elite populations of students they served.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\"It\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es the Exodus story. It\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es been a powerful myth in our history.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—George McKenna\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor George McKenna gives an overview of religious paradigms during the American colonial era. McKenna describes how the Puritans saw their own faithfulness and national flourishing as bound up in God\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es providence and plans for the people of America. This sense of God\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es providence was as an immanent presence that would respond to faithfulness and lack of faithfulness with favor and punishment, and this concern for the divine response undergirded their sense of mission. This mission was, in fact, not a mission to build a new nation per se, but instead to renew and reform the church community. During the American Revolution, this mission was reconstructed to tell a myth of pilgrims escaping from England to create a new nation founded on democratic freedoms. But this myth would have been strange to the Puritans, who instead understood themselves to be enacting a vision of the faithful church, and many of whom were simply waiting for England to be reformed, at which point they would return to their homeland.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe cannot become naturally what we are, except through the avenues of culture, through the avenues of a kind of collective life lived through and with other people.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Patrick Deneen\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePolitical theorist Patrick Deneen converses about the implicit assumptions undergirding modern Western political sensibilities, assumptions regarding the nature of humans stemming from Enlightenment thinkers such as John Locke and Thomas Hobbes. In contrast to their view of human beings as essentially isolated and independent individuals using the natural environment for subjective chosen ends, Aristotelian political thinkers understood the end or finality of human beings as being inextricably natural and cultural, in accord with and dependent on nature, including other human beings. The modern divorce of human beings from the rest of the creation —\u003cspan\u003e \u003c\/span\u003ethe natural world —\u003cspan\u003e \u003c\/span\u003ehas implications for how we treat the natural world and understand our own independence.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIt\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es the extraordinary productivity of our economy as a result of high degrees of specialization that our workplaces are defined by, and even governed by … that\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es the hallmark of the modern economic system.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Patrick Deneen\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePatrick Deneen continues his conversation with Ken Myers and focuses on Wendell Berry\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es observations of the consequences of democratic individualism and specialization. Berry and Deneen worry about the modern tendency to elevate specialization in many spheres of life to the point where the general whole suffers from fragmentation and incoherence; divisions of labor, people, and academic disciplines, while allowing a kind of tremendous mechanical efficiency, tend to harm the enterprises of building community, knowledge and economies, enterprises which require a coherent, organic vision to flourish. When the parts lose sight of the whole, the whole suffers and the parts lose meaning.\u003c\/p\u003e"}, "replace": { "published_at": "2008-05-01 12:15:37" } }
Volume 91 (CD Edition)

Guests on Volume 91: John Witte, Jr., on the life and work of legal historian Harold Berman and on the revolutionary changes throughout the history of law in the West; Hugh Brogan, on Alexis de Tocqueville’s understanding of democracy, equality, liberty, free association, social status, and the dangers of centralized government; Daniel Ritchie, on Tocqueville’s analysis of the dangers of individualism (and how they might be avoided); Daniel Walker Howe, on the confidence in progress and Providence in early nineteenth-century America; George McKenna, on how the Puritan understanding of God’s purposes in history shaped American political culture; and Patrick Deneen, on the differences between Aristotelian and modern political philosophy and on how Wendell Berry’s thought demonstrates his identity as a Kentucky Aristotelian.


What we are in now is in many ways a negotiation about the legitimacy of the Western project altogether and a seeking to gain wisdom from our increasing understanding of the world and its globalized polity, what really are the enduring lessons of the West and what are the insights of non-Western traditions that need to be brought to bear on law today. 

—John Witte, Jr. 

Professor and legal historian John Witte, Jr. talks about the legal mind and scholarship of famed law and religion scholar, the late Harold J. Berman. John Witte, Jr. worked for years with Dr. Berman at Emory University Law School and during that time became familiar with the development of Bermans legal thought. Witte then discusses the framework of legal history involving bursts of development or watersheds in the development of the tradition of Western law from Greek and Roman times to the present day crisis of the Western tradition.

Tocqueville was a strong French nationalist in many respects, but at the same time he could see this argument between centralization and localism ran right through French history. 

—Hugh Brogan 

Hugh Brogan, Research Professor of History at the University of Essex and author of a recent biography of Alexis de Tocqueville, discusses the insightful Frenchman who visited the United States in the nineteenth century and went on to write a penetrating review of American society. In this interview, Brogan explains what Tocqueville thought of liberty and equality in America, and especially what these ideas meant to Tocqueville with respect to French political and cultural history. He also describes Tocquevilles observations concerning a free society's relationship to a central government.

The solution to the problem of individualism really is in the right use of liberty, and Americans use their liberty in four or five different ways, according to Tocqueville. 

— Daniel Ritchie 

English professor Daniel Ritchie reflects on the relationship between individualism and equality as the democratic displacement of social place. The link that Tocqueville saw between democracy and a kind of self-indulgent abandonment of communal public life concerned him, for Tocqueville greatly admired the ability of Americans to associate with each other to accomplish shared goals. Ritchie highlights a number of Tocquevilles observations of the ways in which Americans accomplished this kind of association.

Morse himself and certainly many, many other people expected that the telegraph would not only make for greater commercial efficiency and report the news more rapidly and accurately, but it would be a force for good. It would promote social reform, Christian missions, and facilitate Americas role as a model democracy. 

—Daniel Walker Howe 

Daniel Walker Howe examines about the dynamic forces at work in nineteenth-century America that undergirded American faith in progress. He highlights the role of transportation and communications technologies and biblical religion and calling. Many Americans, whether Whig or Democrat, understood the nation as one with a divine mission to the world, differing only in what constituted this mission. The impetus to social and religious progress and the spread of cultural and material wealth was driven partially by such a mission, which institutions of higher education encouraged in the elite populations of students they served.

"Its the Exodus story. Its been a powerful myth in our history. 

—George McKenna 

Professor George McKenna gives an overview of religious paradigms during the American colonial era. McKenna describes how the Puritans saw their own faithfulness and national flourishing as bound up in Gods providence and plans for the people of America. This sense of Gods providence was as an immanent presence that would respond to faithfulness and lack of faithfulness with favor and punishment, and this concern for the divine response undergirded their sense of mission. This mission was, in fact, not a mission to build a new nation per se, but instead to renew and reform the church community. During the American Revolution, this mission was reconstructed to tell a myth of pilgrims escaping from England to create a new nation founded on democratic freedoms. But this myth would have been strange to the Puritans, who instead understood themselves to be enacting a vision of the faithful church, and many of whom were simply waiting for England to be reformed, at which point they would return to their homeland.

We cannot become naturally what we are, except through the avenues of culture, through the avenues of a kind of collective life lived through and with other people. 

—Patrick Deneen 

Political theorist Patrick Deneen converses about the implicit assumptions undergirding modern Western political sensibilities, assumptions regarding the nature of humans stemming from Enlightenment thinkers such as John Locke and Thomas Hobbes. In contrast to their view of human beings as essentially isolated and independent individuals using the natural environment for subjective chosen ends, Aristotelian political thinkers understood the end or finality of human beings as being inextricably natural and cultural, in accord with and dependent on nature, including other human beings. The modern divorce of human beings from the rest of the creation — the natural world — has implications for how we treat the natural world and understand our own independence.

Its the extraordinary productivity of our economy as a result of high degrees of specialization that our workplaces are defined by, and even governed by … thats the hallmark of the modern economic system. 

—Patrick Deneen 

Patrick Deneen continues his conversation with Ken Myers and focuses on Wendell Berrys observations of the consequences of democratic individualism and specialization. Berry and Deneen worry about the modern tendency to elevate specialization in many spheres of life to the point where the general whole suffers from fragmentation and incoherence; divisions of labor, people, and academic disciplines, while allowing a kind of tremendous mechanical efficiency, tend to harm the enterprises of building community, knowledge and economies, enterprises which require a coherent, organic vision to flourish. When the parts lose sight of the whole, the whole suffers and the parts lose meaning.

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{ "product": {"id":4764685336639,"title":"Volume 90 (CD Edition)","handle":"mh-90-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 90: J. Mark Bertrand, on how the language of\u003cspan\u003e \u003c\/span\u003eworldviews can mean something richer than it often does; Michael P. Schutt, on how the day-to-day practice of Christian lawyers can reflect a Christian view of the nature of law; Michael Ward, on how C. S. Lewis\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eChronicles of Narnia\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003ewere shaped by medieval cosmological beliefs about the seven planets; Dana Gioia, on the disturbing trends in the reading (non)habits of Americans; Makoto Fujimura, on reading, painting, and attending to the world; Gregory Edward Reynolds, on lessons about reading from the study of media ecology; Catherine Prescott, on why portrait painters often depict their subjects with books in their hands; and Eugene Peterson, on the place of reading in the spiritual lives of Christians.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eI was guilty myself of instilling an overweening confidence in students and giving them the false idea that being equipped with a few bullet points would give them the ability to hold their own in an argument against anyone on any topic on any day of the week.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—J. Mark Bertrand\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAuthor and teacher J. Mark Bertrand talks about the concept of a\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eworldview.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e He reflects on a kind of mental fatigue that develops when\u003cspan\u003e \u003c\/span\u003eworldview becomes a shorthand for dissecting and deconstructing how people think for narrowly apologetic purposes. Bertrand believes the reduction of the idea of worldview can prevent us from having an openness to gaining wisdom and learning to witness in our world. Worldview discourse often has the unfortunate side-effect of making thinkers too comfortable with the intellectual safety of the familiar and known to be able to gain valuable insight into the varied breadth of the world.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThey want a shark. They want a hired gun. They want someone who will bend every rule possible in order to win. And so part of what the task of the Christian lawyer is is to educate his or her clients in thinking properly about the nature of the legal system and why this particular client is coming to a lawyer in the first place. And in order to do that, you have to think of your clients as human beings and not just legal problems that walk in the door.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Michael P. Schutt\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMichael P. Schutt, associate professor of law at Regent University Law School, discusses the ways secular law schools tend to ignore a Christian understanding of the nature of law and treat law as a wholly human artifact, instrumental to the fulfillment of human desires. For Schutt, an essential distinction is whether law has a transcendent nature that binds human authorities or whether law is merely an instrument of those in power for the enacting of their wills. From there, Christians must come to understand the jurisprudential distinction between law and morality embodied in human institutions with their own spheres of authority. Schutt is concerned not simply with the theoretical basis of law, but with how a proper understanding of it is embodied in Christian practice, how lawyers live out the profession which has been entrusted to them in the legal and general communities of which they are a part.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eI thought I knew these books. I\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ed been reading these books for nearly thirty years by this point. And I\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ed been studying them for ten years and more and at quite a high level. And I knew that people had gone looking for some kind of hidden thread or theme to the books. Critics have suggested all sorts of possible governing ideas like the seven sacraments or the seven deadly sins or the seven virtues or the seven books of Spencer\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es \u003ccite\u003eFairy Queen\u003c\/cite\u003e, but none of those explanations had ever convinced anyone.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Michael Ward\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eScholar and Anglican clergyman Michael Ward discusses his groundbreaking book on C. S. Lewis entitled\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003ePlanet Narnia\u003c\/cite\u003e. Ward describes how he came to discover one night the connection between Lewis\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es conception of the seven Ptolemaic planets and the seven Narnian chronicles. Contrary to some critics, the\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eChronicles of Narnia\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eare artistically rich and precise as a whole series, and Lewis\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es vision behind it coherent in its imagination. The full interview with Michael Ward is available as a MARS HILL AUDIO\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eConversation\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eentitled\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Heav\u003c\/cite\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003c\/em\u003e\u003ccite\u003ens and All the Powers Therein: The Medieval Cosmos and the World of Narnia\u003c\/cite\u003e.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eReading is not a natural activity. Reading is not like walking. It\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es like playing the piano. It requires an ongoing practice and mastery which is to the end that you can sit and you can play the piano without even thinking about it, but that reflects years of sustained attention and practice.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Dana Gioia\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDana Gioia, the Chairman of the National Endowment of the Arts, explains the results of the recently released NEA report on reading in America. Gioia believes the report highlights literacy trends that show a decreasing ability in young and adult Americans to sustain the attention in reading required to deal with complex, multi-dimensional issues and problems. The growing educational focus on the literacy of children is not being followed through to the adolescent and adult years, precisely when other commercial media step up their influence. Gioia discusses possible ways that schools and churches and other communities and cultural institutions can navigate adolescent and adult Americans back to learn the complex joys of literature and the arts.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePeople do say \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eI am a visual learner,\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e but what I find as a visual artist is that people are not taking in much information at all … they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere scanning. What the internet does is create this pseudo-learning experience where you think you are engaged with something but at the end of the day you haven't really thought deeply about much of anything, so you end up with a very superficial understanding of the world.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Makoto Fujimura\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eWhat relationship does verbal literacy have to visual literacy? Accomplished painter Makoto Fujimura addresses that question in this interview. Fujimura suggests that the practice and discipline of reading has a kind of unity with the visual arts due to the need for the active, focused use of intelligence for the appreciation of both forms and the depth of truths represented therein. To the extent that both reading and the visual arts allow human beings to grow out of themselves and engage with the world, the decline in literacy represents the gradual transformation of intelligent engagement into a superficial, disengaged, reductive kind of scanning that can actually hinder understanding of the objects in view.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eSubstantive reading, good reading, entering into the conversation of the ages as it were, and of our own culture, is going to expand your soul, it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es going to deepen your soul, so that you will not be detached from the people around you.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Gregory E. Reynolds\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eRev. Gregory Reynolds discusses the kind of healthy disengagement reading encourages in allowing readers to take the time to think deeply about a subject to better engage reality. By contrast, visual media often encourages a kind of engagement whose immersive qualities prevent the distance necessary for an intentional engagement between the person and the subject. Reynolds warns against the unthinking acceptance of new technological media that can shape our lives in powerful ways.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBut her interiority is shaped by books that she reads, and she expresses that. When she speaks, she speaks with words that she's read in books.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Catherine Prescott\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eCatherine Prescott talks about painting portraits of people reading. She describes the reasons she chooses certain individuals as her portrait subjects and discusses how the interior life of a person is expressed through the body as meaningful manifestations. What we read can play an important part in forming our interior lives and in this way, painting people reading can be more interesting and meaningful with respect to who they are and who they are becoming.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBy reading slowly and paying attention to a writer, you learn how words work and how much space words need around them before there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a conversation that develops.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Eugene Peterson\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePastor and theologian Eugene Peterson reflects on the place of reading in his childhood and growing up. He describes the kind of spiritual reading that has nothing to do with the content, but is about relating meaningfully to the text and allowing the reading to be a participation in the text that can form one\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es life. Reflecting on things he\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es learned about reading, Peterson expresses concerns about the how the way we approach books in general affects the way we approach Scripture and communicating with others.\u003c\/p\u003e","published_at":"2020-08-31T10:50:06-04:00","created_at":"2020-08-31T10:50:06-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["C. S. Lewis","Catherine Prescott","CD Edition","Cosmology","Dana Gioia","Education","Eugene Peterson","Gregory Edward Reynolds","J. Mark Bertrand","Law","Lawyers","Legal philosophy","Legal system","Literacy","Makoto Fujimura","Mass media","Media ecology","Michael P. Schutt","Michael Ward","Painting","Reading","Spirituality","Technology","Visual literacy","Worldview"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32962999222335,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-90-CD","requires_shipping":true,"taxable":true,"featured_image":null,"available":true,"name":"Volume 90 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":65,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-90CD.jpg?v=1605285647","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Rethinking_Worldview_068a4505-11ac-45e7-9013-0f936692775b.png?v=1605285647","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Redeeming_Law_17ec3cc3-c9cc-44c9-9843-76b43466444b.png?v=1605285647","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Ward_5aef9796-2565-403d-acd8-8996222ac4e9.png?v=1605285647","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/WordWorth_24fa328c-1683-4ead-b6ba-e1dd699056ef.png?v=1605285647","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/To_Read_or_Not_to_Read_54c49699-7d52-45bd-954c-9288d5530c65.png?v=1605285647"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-90CD.jpg?v=1605285647","options":["Title"],"media":[{"alt":null,"id":7814848544831,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-90CD.jpg?v=1605285647"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-90CD.jpg?v=1605285647","width":1060},{"alt":null,"id":7466856120383,"position":2,"preview_image":{"aspect_ratio":0.679,"height":517,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Rethinking_Worldview_068a4505-11ac-45e7-9013-0f936692775b.png?v=1605285647"},"aspect_ratio":0.679,"height":517,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Rethinking_Worldview_068a4505-11ac-45e7-9013-0f936692775b.png?v=1605285647","width":351},{"alt":null,"id":7466856185919,"position":3,"preview_image":{"aspect_ratio":0.679,"height":517,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Redeeming_Law_17ec3cc3-c9cc-44c9-9843-76b43466444b.png?v=1605285647"},"aspect_ratio":0.679,"height":517,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Redeeming_Law_17ec3cc3-c9cc-44c9-9843-76b43466444b.png?v=1605285647","width":351},{"alt":null,"id":7466856251455,"position":4,"preview_image":{"aspect_ratio":0.678,"height":518,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Ward_5aef9796-2565-403d-acd8-8996222ac4e9.png?v=1605285647"},"aspect_ratio":0.678,"height":518,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Ward_5aef9796-2565-403d-acd8-8996222ac4e9.png?v=1605285647","width":351},{"alt":null,"id":7466856316991,"position":5,"preview_image":{"aspect_ratio":0.724,"height":485,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/WordWorth_24fa328c-1683-4ead-b6ba-e1dd699056ef.png?v=1605285647"},"aspect_ratio":0.724,"height":485,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/WordWorth_24fa328c-1683-4ead-b6ba-e1dd699056ef.png?v=1605285647","width":351},{"alt":null,"id":7466856382527,"position":6,"preview_image":{"aspect_ratio":0.785,"height":447,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/To_Read_or_Not_to_Read_54c49699-7d52-45bd-954c-9288d5530c65.png?v=1605285647"},"aspect_ratio":0.785,"height":447,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/To_Read_or_Not_to_Read_54c49699-7d52-45bd-954c-9288d5530c65.png?v=1605285647","width":351}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 90: J. Mark Bertrand, on how the language of\u003cspan\u003e \u003c\/span\u003eworldviews can mean something richer than it often does; Michael P. Schutt, on how the day-to-day practice of Christian lawyers can reflect a Christian view of the nature of law; Michael Ward, on how C. S. Lewis\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eChronicles of Narnia\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003ewere shaped by medieval cosmological beliefs about the seven planets; Dana Gioia, on the disturbing trends in the reading (non)habits of Americans; Makoto Fujimura, on reading, painting, and attending to the world; Gregory Edward Reynolds, on lessons about reading from the study of media ecology; Catherine Prescott, on why portrait painters often depict their subjects with books in their hands; and Eugene Peterson, on the place of reading in the spiritual lives of Christians.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eI was guilty myself of instilling an overweening confidence in students and giving them the false idea that being equipped with a few bullet points would give them the ability to hold their own in an argument against anyone on any topic on any day of the week.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—J. Mark Bertrand\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAuthor and teacher J. Mark Bertrand talks about the concept of a\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eworldview.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e He reflects on a kind of mental fatigue that develops when\u003cspan\u003e \u003c\/span\u003eworldview becomes a shorthand for dissecting and deconstructing how people think for narrowly apologetic purposes. Bertrand believes the reduction of the idea of worldview can prevent us from having an openness to gaining wisdom and learning to witness in our world. Worldview discourse often has the unfortunate side-effect of making thinkers too comfortable with the intellectual safety of the familiar and known to be able to gain valuable insight into the varied breadth of the world.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThey want a shark. They want a hired gun. They want someone who will bend every rule possible in order to win. And so part of what the task of the Christian lawyer is is to educate his or her clients in thinking properly about the nature of the legal system and why this particular client is coming to a lawyer in the first place. And in order to do that, you have to think of your clients as human beings and not just legal problems that walk in the door.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Michael P. Schutt\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMichael P. Schutt, associate professor of law at Regent University Law School, discusses the ways secular law schools tend to ignore a Christian understanding of the nature of law and treat law as a wholly human artifact, instrumental to the fulfillment of human desires. For Schutt, an essential distinction is whether law has a transcendent nature that binds human authorities or whether law is merely an instrument of those in power for the enacting of their wills. From there, Christians must come to understand the jurisprudential distinction between law and morality embodied in human institutions with their own spheres of authority. Schutt is concerned not simply with the theoretical basis of law, but with how a proper understanding of it is embodied in Christian practice, how lawyers live out the profession which has been entrusted to them in the legal and general communities of which they are a part.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eI thought I knew these books. I\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ed been reading these books for nearly thirty years by this point. And I\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ed been studying them for ten years and more and at quite a high level. And I knew that people had gone looking for some kind of hidden thread or theme to the books. Critics have suggested all sorts of possible governing ideas like the seven sacraments or the seven deadly sins or the seven virtues or the seven books of Spencer\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es \u003ccite\u003eFairy Queen\u003c\/cite\u003e, but none of those explanations had ever convinced anyone.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Michael Ward\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eScholar and Anglican clergyman Michael Ward discusses his groundbreaking book on C. S. Lewis entitled\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003ePlanet Narnia\u003c\/cite\u003e. Ward describes how he came to discover one night the connection between Lewis\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es conception of the seven Ptolemaic planets and the seven Narnian chronicles. Contrary to some critics, the\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eChronicles of Narnia\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eare artistically rich and precise as a whole series, and Lewis\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es vision behind it coherent in its imagination. The full interview with Michael Ward is available as a MARS HILL AUDIO\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eConversation\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eentitled\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Heav\u003c\/cite\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003c\/em\u003e\u003ccite\u003ens and All the Powers Therein: The Medieval Cosmos and the World of Narnia\u003c\/cite\u003e.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eReading is not a natural activity. Reading is not like walking. It\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es like playing the piano. It requires an ongoing practice and mastery which is to the end that you can sit and you can play the piano without even thinking about it, but that reflects years of sustained attention and practice.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Dana Gioia\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDana Gioia, the Chairman of the National Endowment of the Arts, explains the results of the recently released NEA report on reading in America. Gioia believes the report highlights literacy trends that show a decreasing ability in young and adult Americans to sustain the attention in reading required to deal with complex, multi-dimensional issues and problems. The growing educational focus on the literacy of children is not being followed through to the adolescent and adult years, precisely when other commercial media step up their influence. Gioia discusses possible ways that schools and churches and other communities and cultural institutions can navigate adolescent and adult Americans back to learn the complex joys of literature and the arts.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePeople do say \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eI am a visual learner,\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e but what I find as a visual artist is that people are not taking in much information at all … they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere scanning. What the internet does is create this pseudo-learning experience where you think you are engaged with something but at the end of the day you haven't really thought deeply about much of anything, so you end up with a very superficial understanding of the world.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Makoto Fujimura\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eWhat relationship does verbal literacy have to visual literacy? Accomplished painter Makoto Fujimura addresses that question in this interview. Fujimura suggests that the practice and discipline of reading has a kind of unity with the visual arts due to the need for the active, focused use of intelligence for the appreciation of both forms and the depth of truths represented therein. To the extent that both reading and the visual arts allow human beings to grow out of themselves and engage with the world, the decline in literacy represents the gradual transformation of intelligent engagement into a superficial, disengaged, reductive kind of scanning that can actually hinder understanding of the objects in view.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eSubstantive reading, good reading, entering into the conversation of the ages as it were, and of our own culture, is going to expand your soul, it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es going to deepen your soul, so that you will not be detached from the people around you.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Gregory E. Reynolds\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eRev. Gregory Reynolds discusses the kind of healthy disengagement reading encourages in allowing readers to take the time to think deeply about a subject to better engage reality. By contrast, visual media often encourages a kind of engagement whose immersive qualities prevent the distance necessary for an intentional engagement between the person and the subject. Reynolds warns against the unthinking acceptance of new technological media that can shape our lives in powerful ways.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBut her interiority is shaped by books that she reads, and she expresses that. When she speaks, she speaks with words that she's read in books.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Catherine Prescott\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eCatherine Prescott talks about painting portraits of people reading. She describes the reasons she chooses certain individuals as her portrait subjects and discusses how the interior life of a person is expressed through the body as meaningful manifestations. What we read can play an important part in forming our interior lives and in this way, painting people reading can be more interesting and meaningful with respect to who they are and who they are becoming.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBy reading slowly and paying attention to a writer, you learn how words work and how much space words need around them before there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a conversation that develops.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Eugene Peterson\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePastor and theologian Eugene Peterson reflects on the place of reading in his childhood and growing up. He describes the kind of spiritual reading that has nothing to do with the content, but is about relating meaningfully to the text and allowing the reading to be a participation in the text that can form one\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es life. Reflecting on things he\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es learned about reading, Peterson expresses concerns about the how the way we approach books in general affects the way we approach Scripture and communicating with others.\u003c\/p\u003e"}, "replace": { "published_at": "2008-03-01 12:15:37" } }
Volume 90 (CD Edition)

Guests on Volume 90: J. Mark Bertrand, on how the language of worldviews can mean something richer than it often does; Michael P. Schutt, on how the day-to-day practice of Christian lawyers can reflect a Christian view of the nature of law; Michael Ward, on how C. S. Lewiss Chronicles of Narnia were shaped by medieval cosmological beliefs about the seven planets; Dana Gioia, on the disturbing trends in the reading (non)habits of Americans; Makoto Fujimura, on reading, painting, and attending to the world; Gregory Edward Reynolds, on lessons about reading from the study of media ecology; Catherine Prescott, on why portrait painters often depict their subjects with books in their hands; and Eugene Peterson, on the place of reading in the spiritual lives of Christians.


I was guilty myself of instilling an overweening confidence in students and giving them the false idea that being equipped with a few bullet points would give them the ability to hold their own in an argument against anyone on any topic on any day of the week. 

—J. Mark Bertrand 

Author and teacher J. Mark Bertrand talks about the concept of a worldview. He reflects on a kind of mental fatigue that develops when worldview becomes a shorthand for dissecting and deconstructing how people think for narrowly apologetic purposes. Bertrand believes the reduction of the idea of worldview can prevent us from having an openness to gaining wisdom and learning to witness in our world. Worldview discourse often has the unfortunate side-effect of making thinkers too comfortable with the intellectual safety of the familiar and known to be able to gain valuable insight into the varied breadth of the world.

They want a shark. They want a hired gun. They want someone who will bend every rule possible in order to win. And so part of what the task of the Christian lawyer is is to educate his or her clients in thinking properly about the nature of the legal system and why this particular client is coming to a lawyer in the first place. And in order to do that, you have to think of your clients as human beings and not just legal problems that walk in the door. 

—Michael P. Schutt 

Michael P. Schutt, associate professor of law at Regent University Law School, discusses the ways secular law schools tend to ignore a Christian understanding of the nature of law and treat law as a wholly human artifact, instrumental to the fulfillment of human desires. For Schutt, an essential distinction is whether law has a transcendent nature that binds human authorities or whether law is merely an instrument of those in power for the enacting of their wills. From there, Christians must come to understand the jurisprudential distinction between law and morality embodied in human institutions with their own spheres of authority. Schutt is concerned not simply with the theoretical basis of law, but with how a proper understanding of it is embodied in Christian practice, how lawyers live out the profession which has been entrusted to them in the legal and general communities of which they are a part.

I thought I knew these books. Id been reading these books for nearly thirty years by this point. And Id been studying them for ten years and more and at quite a high level. And I knew that people had gone looking for some kind of hidden thread or theme to the books. Critics have suggested all sorts of possible governing ideas like the seven sacraments or the seven deadly sins or the seven virtues or the seven books of SpencerFairy Queen, but none of those explanations had ever convinced anyone. 

—Michael Ward 

Scholar and Anglican clergyman Michael Ward discusses his groundbreaking book on C. S. Lewis entitled Planet Narnia. Ward describes how he came to discover one night the connection between Lewiss conception of the seven Ptolemaic planets and the seven Narnian chronicles. Contrary to some critics, the Chronicles of Narnia are artistically rich and precise as a whole series, and Lewiss vision behind it coherent in its imagination. The full interview with Michael Ward is available as a MARS HILL AUDIO Conversation entitled The Heavns and All the Powers Therein: The Medieval Cosmos and the World of Narnia.

Reading is not a natural activity. Reading is not like walking. Its like playing the piano. It requires an ongoing practice and mastery which is to the end that you can sit and you can play the piano without even thinking about it, but that reflects years of sustained attention and practice. 

—Dana Gioia 

Dana Gioia, the Chairman of the National Endowment of the Arts, explains the results of the recently released NEA report on reading in America. Gioia believes the report highlights literacy trends that show a decreasing ability in young and adult Americans to sustain the attention in reading required to deal with complex, multi-dimensional issues and problems. The growing educational focus on the literacy of children is not being followed through to the adolescent and adult years, precisely when other commercial media step up their influence. Gioia discusses possible ways that schools and churches and other communities and cultural institutions can navigate adolescent and adult Americans back to learn the complex joys of literature and the arts.

People do say I am a visual learner, but what I find as a visual artist is that people are not taking in much information at all … theyre scanning. What the internet does is create this pseudo-learning experience where you think you are engaged with something but at the end of the day you haven't really thought deeply about much of anything, so you end up with a very superficial understanding of the world. 

—Makoto Fujimura 

What relationship does verbal literacy have to visual literacy? Accomplished painter Makoto Fujimura addresses that question in this interview. Fujimura suggests that the practice and discipline of reading has a kind of unity with the visual arts due to the need for the active, focused use of intelligence for the appreciation of both forms and the depth of truths represented therein. To the extent that both reading and the visual arts allow human beings to grow out of themselves and engage with the world, the decline in literacy represents the gradual transformation of intelligent engagement into a superficial, disengaged, reductive kind of scanning that can actually hinder understanding of the objects in view.

Substantive reading, good reading, entering into the conversation of the ages as it were, and of our own culture, is going to expand your soul, its going to deepen your soul, so that you will not be detached from the people around you. 

—Gregory E. Reynolds 

Rev. Gregory Reynolds discusses the kind of healthy disengagement reading encourages in allowing readers to take the time to think deeply about a subject to better engage reality. By contrast, visual media often encourages a kind of engagement whose immersive qualities prevent the distance necessary for an intentional engagement between the person and the subject. Reynolds warns against the unthinking acceptance of new technological media that can shape our lives in powerful ways.

But her interiority is shaped by books that she reads, and she expresses that. When she speaks, she speaks with words that she's read in books. 

—Catherine Prescott 

Catherine Prescott talks about painting portraits of people reading. She describes the reasons she chooses certain individuals as her portrait subjects and discusses how the interior life of a person is expressed through the body as meaningful manifestations. What we read can play an important part in forming our interior lives and in this way, painting people reading can be more interesting and meaningful with respect to who they are and who they are becoming.

By reading slowly and paying attention to a writer, you learn how words work and how much space words need around them before theres a conversation that develops. 

—Eugene Peterson 

Pastor and theologian Eugene Peterson reflects on the place of reading in his childhood and growing up. He describes the kind of spiritual reading that has nothing to do with the content, but is about relating meaningfully to the text and allowing the reading to be a participation in the text that can form ones life. Reflecting on things hes learned about reading, Peterson expresses concerns about the how the way we approach books in general affects the way we approach Scripture and communicating with others.

View more
{ "product": {"id":4764682518591,"title":"Volume 89 (CD Edition)","handle":"mh-89-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 89: Thomas Hibbs, on the theme of the possibility of redemption in film noir and similar film genres; Barrett Fisher, on the films of screenwriter Charlie Kaufman; Fred Turner, on 1960s dreams of countercultural change and the rise of the\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eWhole Earth Catalog\u003c\/em\u003e; Dan Blazer, on why psychiatric disorders require attention to the story of patients’ lives; Christopher Lane, on the complex characteristics of anxiety and the tendency to treat the absence of ease with drugs; and Jerome C. Wakefield, on how psychiatry began ignoring causes of mental suffering and so defined sadness as a disease.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIf you include context, it makes things more fuzzy . . . after all once you’re looking into the context, you also have to look into the person's meaning system, what they value, because that determines whether the context itself would have an impact on them.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jerome C. Wakefield\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eJerome Wakefield examines the trend in clinical psychiatry towards ignoring social causes of behavior in favor of strictly biological frameworks focusing on physical and chemical changes in the brain, and diagnosing disorders based on quantifiable, scientifically reliable measures of symptoms isolated from the patient's social context and value system. Wakefield describes the field\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es movement away from the time-consuming and inexact process of taking into consideration the often murky existential and social context of the patient\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es life in order to create a common, more scientific, systematic language and methodology for clinical practice. Wakefield and Ken Myers reflect on the implications of this way of considering and dealing with psychiatry patients for the effectiveness of treatment and how it relates to cultural tendencies to view humans in reductive terms.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eGregariousness in itself is charming it's something that one should welcome, the problem occurs when… it's the only option, when it's represented as the most normative state of being, anything that mildly varies from it is considered suspicious, and strikingly in our culture which places so much emphasis appropriately on diversity, this is one of the areas where we're very, strangely, intolerant.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Christopher Lane\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Christopher Lane of Northwestern University talks about the scientific development of approaches to understanding anxiety, and recent attempts to reduce complex and large existential experiences to more easily handled biological mechanisms. Lane converses about American gregariousness and cultural responses to shyness which restrict the range of behaviors considered normal in such a way to bring enormous pressures on individuals to behave and be a certain way. According to Lane, with the growing number of drugs becoming available to\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003etreat\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethese behaviors — once considered appropriate responses to strenuous, strange or difficult situations — more thought must be given to the effects of changing understandings of social behavior and experience on mental and physical health and the role of economic forces in driving these changes.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePsychiatry in the past was based totally on being able to hear what the patients had to say. Now we see. We see magnetic resonance imaging scans, we see scores on symptom scales … so that we have actually moved in a very strange way to being somewhat of a visible as opposed to an audible speciality.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Dan G. Blazer\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eDan G. Blazer, J. P. Gibbons Professor of Psychiatry and Behavioral Sciences at Duke University, explains how psychiatric practice in the past focused on bringing out the story of the patient, often seeing their patients over longer periods of time to consider the developments in their lives over time. Blazer suggests that the tendency to see health as an static snapshot instead of a temporal reality is reinforced by the ease of medical technologies that often replaces time-consuming engagement with the patient, and methodologies that try to clarify and simplify phenomena by reducing them to easily categorizable and thus easily treatable disorders.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe notion was that if we could find the right tools, change consciousness, arrive at a shared consciousness, we could build an alternative kind of society, a new communal kind of society that could stand against the Vietnam era military-industrial world that seemed to be mainstream America.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Fred Turner\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eFred Turner discusses his recent work\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eFrom Counterculture to Cyberculture: Stewart Brand, the Whole Earth Network, and the Rise of Digital Utopianism\u003c\/cite\u003e. In it, Turner describes the development of the cultural perception of technology and computers from the 1960s negativity associated with the military-industrial complex to the utopian optimism of technology — rather than politics — as the means to change social consciousness and create a new kind of communal society. He discusses the implications for common\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003etool use\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eas the site of social change on community interactions, self-understanding and politics.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIt\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es memory that really becomes key in how people do or don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et change.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Barrett Fisher\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eEnglish professor Barrett Fisher discusses the works of Charlie Kaufman, considered by many film critics among the most intellectually challenging writers in Hollywood. One of the film themes considered is the role of psychological interdependence and even love in forming one\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es identity; another is the role of memory and self-consciousness in the inevitable development — the adaptation — of the human self. Fisher goes on to comment on the forebears of Kaufman\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es artistic style and content as demonstrated in specific examples from his films.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThere\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es an attempt by the character as it were looking backward to try and make sense out of what\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es happened, and so despite the fact that it seems that there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es nothing there to be found, nothing of ultimate significance, there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es nonetheless this drive in the protaganist to attempt to articulate, to communicate the human condition, and to understand for himself and for others how things went awry.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Thomas Hibbs\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eThomas Hibbs, professor of philosophy at Boston College, gives us the rationale behind\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eArts of Darkness\u003c\/cite\u003e, his newest book about film. He discusses what characterizes or distinguishes the genre of noir, and how recent American films can be seen to draw out themes and stylistic elements of familiar film noir, and yet add some twists as contemporary screenplay writers take new directions with old motifs. He develops his ideas with respect to the films of Christopher Nolan, Alfred Hitchcock, and David Lynch, among others, showing how they bring the audiences into the story of a quest through moral and visual confusion towards an ending of revelation.\u003c\/p\u003e","published_at":"2020-08-31T10:46:06-04:00","created_at":"2020-08-31T10:46:06-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Barrett Fisher","Being John Malkovich (Film)","CD Edition","Charlie Kaufman","Christopher Lane","Community","Dan Blazer","Depression","Diagnostic and Statistic Manual of Mental Disorders","Eternal Sunshine of the Spotless Mind (Film)","Film noir","Films","Fred Turner","Human nature","Jerome C. Wakefield","Mental health","Mental illness","Narrative","Psychiatry","Psychopharmacology","Public health","Self","Shyness","Technology","Thomas Hibbs","Utopianism","Whole Earth Catalog"],"price":1500,"price_min":1500,"price_max":1500,"available":false,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32962994634815,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-89-CD","requires_shipping":false,"taxable":true,"featured_image":null,"available":false,"name":"Volume 89 (CD Edition)","public_title":null,"options":["Default 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charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 89: Thomas Hibbs, on the theme of the possibility of redemption in film noir and similar film genres; Barrett Fisher, on the films of screenwriter Charlie Kaufman; Fred Turner, on 1960s dreams of countercultural change and the rise of the\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eWhole Earth Catalog\u003c\/em\u003e; Dan Blazer, on why psychiatric disorders require attention to the story of patients’ lives; Christopher Lane, on the complex characteristics of anxiety and the tendency to treat the absence of ease with drugs; and Jerome C. Wakefield, on how psychiatry began ignoring causes of mental suffering and so defined sadness as a disease.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIf you include context, it makes things more fuzzy . . . after all once you’re looking into the context, you also have to look into the person's meaning system, what they value, because that determines whether the context itself would have an impact on them.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jerome C. Wakefield\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eJerome Wakefield examines the trend in clinical psychiatry towards ignoring social causes of behavior in favor of strictly biological frameworks focusing on physical and chemical changes in the brain, and diagnosing disorders based on quantifiable, scientifically reliable measures of symptoms isolated from the patient's social context and value system. Wakefield describes the field\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es movement away from the time-consuming and inexact process of taking into consideration the often murky existential and social context of the patient\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es life in order to create a common, more scientific, systematic language and methodology for clinical practice. Wakefield and Ken Myers reflect on the implications of this way of considering and dealing with psychiatry patients for the effectiveness of treatment and how it relates to cultural tendencies to view humans in reductive terms.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eGregariousness in itself is charming it's something that one should welcome, the problem occurs when… it's the only option, when it's represented as the most normative state of being, anything that mildly varies from it is considered suspicious, and strikingly in our culture which places so much emphasis appropriately on diversity, this is one of the areas where we're very, strangely, intolerant.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Christopher Lane\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Christopher Lane of Northwestern University talks about the scientific development of approaches to understanding anxiety, and recent attempts to reduce complex and large existential experiences to more easily handled biological mechanisms. Lane converses about American gregariousness and cultural responses to shyness which restrict the range of behaviors considered normal in such a way to bring enormous pressures on individuals to behave and be a certain way. According to Lane, with the growing number of drugs becoming available to\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003etreat\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethese behaviors — once considered appropriate responses to strenuous, strange or difficult situations — more thought must be given to the effects of changing understandings of social behavior and experience on mental and physical health and the role of economic forces in driving these changes.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePsychiatry in the past was based totally on being able to hear what the patients had to say. Now we see. We see magnetic resonance imaging scans, we see scores on symptom scales … so that we have actually moved in a very strange way to being somewhat of a visible as opposed to an audible speciality.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Dan G. Blazer\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eDan G. Blazer, J. P. Gibbons Professor of Psychiatry and Behavioral Sciences at Duke University, explains how psychiatric practice in the past focused on bringing out the story of the patient, often seeing their patients over longer periods of time to consider the developments in their lives over time. Blazer suggests that the tendency to see health as an static snapshot instead of a temporal reality is reinforced by the ease of medical technologies that often replaces time-consuming engagement with the patient, and methodologies that try to clarify and simplify phenomena by reducing them to easily categorizable and thus easily treatable disorders.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe notion was that if we could find the right tools, change consciousness, arrive at a shared consciousness, we could build an alternative kind of society, a new communal kind of society that could stand against the Vietnam era military-industrial world that seemed to be mainstream America.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Fred Turner\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eFred Turner discusses his recent work\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eFrom Counterculture to Cyberculture: Stewart Brand, the Whole Earth Network, and the Rise of Digital Utopianism\u003c\/cite\u003e. In it, Turner describes the development of the cultural perception of technology and computers from the 1960s negativity associated with the military-industrial complex to the utopian optimism of technology — rather than politics — as the means to change social consciousness and create a new kind of communal society. He discusses the implications for common\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003etool use\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eas the site of social change on community interactions, self-understanding and politics.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIt\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es memory that really becomes key in how people do or don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et change.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Barrett Fisher\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eEnglish professor Barrett Fisher discusses the works of Charlie Kaufman, considered by many film critics among the most intellectually challenging writers in Hollywood. One of the film themes considered is the role of psychological interdependence and even love in forming one\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es identity; another is the role of memory and self-consciousness in the inevitable development — the adaptation — of the human self. Fisher goes on to comment on the forebears of Kaufman\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es artistic style and content as demonstrated in specific examples from his films.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThere\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es an attempt by the character as it were looking backward to try and make sense out of what\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es happened, and so despite the fact that it seems that there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es nothing there to be found, nothing of ultimate significance, there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es nonetheless this drive in the protaganist to attempt to articulate, to communicate the human condition, and to understand for himself and for others how things went awry.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Thomas Hibbs\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eThomas Hibbs, professor of philosophy at Boston College, gives us the rationale behind\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eArts of Darkness\u003c\/cite\u003e, his newest book about film. He discusses what characterizes or distinguishes the genre of noir, and how recent American films can be seen to draw out themes and stylistic elements of familiar film noir, and yet add some twists as contemporary screenplay writers take new directions with old motifs. He develops his ideas with respect to the films of Christopher Nolan, Alfred Hitchcock, and David Lynch, among others, showing how they bring the audiences into the story of a quest through moral and visual confusion towards an ending of revelation.\u003c\/p\u003e"}, "replace": { "published_at": "2008-01-01 12:15:37" } }
Volume 89 (CD Edition)

Guests on Volume 89: Thomas Hibbs, on the theme of the possibility of redemption in film noir and similar film genres; Barrett Fisher, on the films of screenwriter Charlie Kaufman; Fred Turner, on 1960s dreams of countercultural change and the rise of the Whole Earth Catalog; Dan Blazer, on why psychiatric disorders require attention to the story of patients’ lives; Christopher Lane, on the complex characteristics of anxiety and the tendency to treat the absence of ease with drugs; and Jerome C. Wakefield, on how psychiatry began ignoring causes of mental suffering and so defined sadness as a disease.


If you include context, it makes things more fuzzy . . . after all once you’re looking into the context, you also have to look into the person's meaning system, what they value, because that determines whether the context itself would have an impact on them. 

—Jerome C. Wakefield 

Jerome Wakefield examines the trend in clinical psychiatry towards ignoring social causes of behavior in favor of strictly biological frameworks focusing on physical and chemical changes in the brain, and diagnosing disorders based on quantifiable, scientifically reliable measures of symptoms isolated from the patient's social context and value system. Wakefield describes the fields movement away from the time-consuming and inexact process of taking into consideration the often murky existential and social context of the patients life in order to create a common, more scientific, systematic language and methodology for clinical practice. Wakefield and Ken Myers reflect on the implications of this way of considering and dealing with psychiatry patients for the effectiveness of treatment and how it relates to cultural tendencies to view humans in reductive terms.

Gregariousness in itself is charming it's something that one should welcome, the problem occurs when… it's the only option, when it's represented as the most normative state of being, anything that mildly varies from it is considered suspicious, and strikingly in our culture which places so much emphasis appropriately on diversity, this is one of the areas where we're very, strangely, intolerant. 

—Christopher Lane

Professor Christopher Lane of Northwestern University talks about the scientific development of approaches to understanding anxiety, and recent attempts to reduce complex and large existential experiences to more easily handled biological mechanisms. Lane converses about American gregariousness and cultural responses to shyness which restrict the range of behaviors considered normal in such a way to bring enormous pressures on individuals to behave and be a certain way. According to Lane, with the growing number of drugs becoming available to treat these behaviors — once considered appropriate responses to strenuous, strange or difficult situations — more thought must be given to the effects of changing understandings of social behavior and experience on mental and physical health and the role of economic forces in driving these changes.

Psychiatry in the past was based totally on being able to hear what the patients had to say. Now we see. We see magnetic resonance imaging scans, we see scores on symptom scales … so that we have actually moved in a very strange way to being somewhat of a visible as opposed to an audible speciality. 

—Dan G. Blazer

Dan G. Blazer, J. P. Gibbons Professor of Psychiatry and Behavioral Sciences at Duke University, explains how psychiatric practice in the past focused on bringing out the story of the patient, often seeing their patients over longer periods of time to consider the developments in their lives over time. Blazer suggests that the tendency to see health as an static snapshot instead of a temporal reality is reinforced by the ease of medical technologies that often replaces time-consuming engagement with the patient, and methodologies that try to clarify and simplify phenomena by reducing them to easily categorizable and thus easily treatable disorders.

The notion was that if we could find the right tools, change consciousness, arrive at a shared consciousness, we could build an alternative kind of society, a new communal kind of society that could stand against the Vietnam era military-industrial world that seemed to be mainstream America. 

—Fred Turner

Fred Turner discusses his recent work From Counterculture to Cyberculture: Stewart Brand, the Whole Earth Network, and the Rise of Digital Utopianism. In it, Turner describes the development of the cultural perception of technology and computers from the 1960s negativity associated with the military-industrial complex to the utopian optimism of technology — rather than politics — as the means to change social consciousness and create a new kind of communal society. He discusses the implications for common tool use as the site of social change on community interactions, self-understanding and politics.

Its memory that really becomes key in how people do or dont change. 

—Barrett Fisher

English professor Barrett Fisher discusses the works of Charlie Kaufman, considered by many film critics among the most intellectually challenging writers in Hollywood. One of the film themes considered is the role of psychological interdependence and even love in forming ones identity; another is the role of memory and self-consciousness in the inevitable development — the adaptation — of the human self. Fisher goes on to comment on the forebears of Kaufmans artistic style and content as demonstrated in specific examples from his films.

Theres an attempt by the character as it were looking backward to try and make sense out of whats happened, and so despite the fact that it seems that theres nothing there to be found, nothing of ultimate significance, theres nonetheless this drive in the protaganist to attempt to articulate, to communicate the human condition, and to understand for himself and for others how things went awry. 

—Thomas Hibbs

Thomas Hibbs, professor of philosophy at Boston College, gives us the rationale behind Arts of Darkness, his newest book about film. He discusses what characterizes or distinguishes the genre of noir, and how recent American films can be seen to draw out themes and stylistic elements of familiar film noir, and yet add some twists as contemporary screenplay writers take new directions with old motifs. He develops his ideas with respect to the films of Christopher Nolan, Alfred Hitchcock, and David Lynch, among others, showing how they bring the audiences into the story of a quest through moral and visual confusion towards an ending of revelation.

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{ "product": {"id":4764679995455,"title":"Volume 86 (CD Edition)","handle":"mh-86-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 86: Roger Lundin on why, after Vietnam, American literary critics forgot about American religion; Lawrence Buell, on diverse visions of America and Nature; Harold K. Bush, Jr., on the glorification of the American way as a civil religion; Roger Lundin, on the transformation of the nature of belief in the late nineteenth century; Katherine Shaw Spaht, on radical autonomy, marriage, divorce, and law; Steven L. Nock, on how broadly shared cultural assumptions affect laws regulating marriage and divorce; Norman Klassen \u0026amp; Jens Zimmermann, on the Incarnation and humanism, and on how various dualisms affect our assumptions about faith, knowledge, and higher education.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIn the 1970’s there emerged a strong and vigorous critique of all things American in the study of American literature, at the center of the discipline, and that critique included a very skeptical look at the role that religion had played and continued to play both in the production of American literature and the reception of it.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Roger Lundin\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eRoger Lundin, editor of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThere Before Us: Religion, Literature and Culture from Emerson to Wendell Berry\u003c\/cite\u003e, reflects on the religious overtones and influences in American literature in the past two centuries, influences that have been largely ignored by the academy. He discusses why so little recent scholarly attention has been given to the role of religion in American literature, and moves on to consider the nature of those influences. Lundin notes how writers’ divergent understandings of the immanence and transcendence of God, the distance between God and man, were mirrored by changes in the fundamental questions the writers were asking themselves. He then talks about the role of religious community in the life and work of authors such as Flannery O’Conner and John Updike.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWilderness doesn’t take on a positive connotation before urbanization, before people start feeling not only safe but impounded within their urban and suburban enclaves, so wilderness, as an honorific, really takes about 200 years after the beginning of settlement to develop.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Lawrence Buell\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eLawrence Buell, the Powell M. Cabot Professor of American Literature at Harvard University and author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Environmental Imagination: Thoreau, Nature Writing, and The Formation of American Culture\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003e(1995) and\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eWriting for an Endangered World\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003e(2001) talks about the interplay between religion, environmental concerns and American ideals in the literary imagination of nineteenth and twentieth century writers. He talks about the public influence of the writings of American authors on nature and man’s relation to the environment. Buell also considers the conflicting attitudes towards technology many American writers struggled with, especially as urbanization developed over larger portions of the nation, and the tension between preservation and usage in religious views of nature. His essay in\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThere Before Us\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eis entitled “Religion and the Environmental Imagination in American Literature.”\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBut one of the preoccupations of the Transcendentalists, for example in the writings of Emerson and others, is that we are enslaved to the culture, to the status quo with our minds, and we need to be liberated from those things. And so there’s a sense in which Ingersoll’s more popular and vernacular expressions of this desire to \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003ebreak free from the chains enslaving the mind\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e and so forth is really a kind of pop reduction of Emersonianism.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Harold K. Bush, Jr.\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eHarold K. Bush, Jr., author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eMark Twain and the Spiritual Crisis of His Age\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003e(University of Alabama, 2007), converses about the religious conceptions of American ideals shaping the spiritual crisis surrounding Mark Twain, and the impact of this crisis on Twain’s work. Bush argues that the free-thinking influences on Mark Twain, as seen in the ideas of Robert Ingersoll, were tinged with religious understandings of the nature of humanity and the redemptive value of American freedom, or to be more precise, liberty. Twain shared in this glorification of American ideals for all humanity, as well as in suspicions of institutions that might enslave the minds of the common people and hold back human progress. Slavery, in fact, was a prominent theme used to communicate a new sort of American civil religion that was developing since Transcendentalism, a civil religion whose adherents struggled with internal contradictions during this period of transition.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eI find it fascinating to think about the implications of the fact that it was between 1850 and 1870 or 1880 that open unbelief emerged as a fully viable intellectual and social option.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Roger Lundin\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eLater in Volume 86, we return to Roger Lundin to talk about his goals in assembling the anthology. Lundin wanted to study the period in American history which saw a transition from the acceptance of traditional Christianity to a spirituality free from the tethers of institutional authority. He argues that this transition mirrored a similar transition from struggles with religious belief centering around morality to struggles with religious belief centering around epistemological questions. As epistemological doubt rendered certain belief implausible, the social acceptance of unbelief became a reality, and the literature of the time reflected these issues.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIf you look at our law at the beginning of the twentieth century and you look at the law regulating the family, and what we’ve seen is law withdrawal from regulating the family. That has been interpreted by a very legalistic society as meaning that it’s no longer immoral to do these things that are no longer in the law. They equate the two.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Katherine Shaw Spaht\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eKatherine Shaw Spaht, the Jules F. and Frances L. Landry Professor of Law at the Louisiana State University law school, discusses the cultural and legal roots of the contemporary vulnerability of marriage. Spaht argues that the weakening of laws reinforcing marriage and the family serves to undermine public sensibilities of the importance of marital stability, and that legal structures giving expression to the value of lasting marriage, such as Louisiana’s covenant marriage, are necessary to support the institution of marriage. She also comments on the difficulties faced in enacting such measures in current legal and political situations. Lastly, she discusses the legal and cultural impact of no-fault divorce on the way marital and familiar legal battles are carried out on the ground.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eEvery institution has its own dominant belief system, its domain assumptions. And if one of those assumptions is that relationships are temporary or potentially temporary, then everything follows from that.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Steven L. Nock\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eSteven Nock, professor of sociology and the director of the Marriage Matters project at the University of Virginia, examines marriage law in contemporary American society.\u003cspan\u003e \u003c\/span\u003eNock argues that law is more a reflection and embodiment of public values rather than a tool for cultural change. He thus regards the covenant marriage laws in Louisiana (and now Arkansas and Arizona) as regimes that allow and support those with higher standards of commitment in marriage to make a decision to reflect those values. Nock further discusses contemporary views of relationships and the embodiments of these assumptions in legal structures and policies which spill over to other spheres of society.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe nature of reason needs to be at the forefront of discussion, and I would say even at the university level. What is rationality? Do we have a common rationality with others? What is the Christian concept of reason; and I think that precisely the Christian concept of reason is broad enough to include reason, emotion, fact and value, to put them together.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jens Zimmermann\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eNorman Klassen and Jens Zimmermann, professors at Trinity Western University and co-authors of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Passionate Intellect: Incarnational Humanism and the Future of University Education\u003c\/cite\u003e, converse about the purpose of the university and the role of the humanities in higher education. Their intention in writing this book was to stir thoughtful reflection on the nature of the intellectual life of Christians. Their experience with Christian students in higher education has shown them that most students lack a coherent understanding of the purpose of learning, and this book is an attempt to reclaim a Christian passion for learning. Klassen and Zimmermann address some of the main institutional and conceptual culprits in preventing such an appreciation of knowledge and of the life of the mind in historical and contemporary philosophical and religious circles. They trace some problems of how learning and education is understood through some of the main historical developments in epistemology.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe glory of God is a human being fully alive.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Irenaeus\u003c\/cite\u003e, cited by Norman Klassen \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eIn this bonus segment, Klassen and Zimmermann continue their discussion on the implications of the Incarnation on the meaning of humanity and on learning. They discuss various sources of humanism, their strengths and their weaknesses, and end with encouraging remarks for students pursuing higher education.\u003c\/p\u003e","published_at":"2020-08-31T10:42:52-04:00","created_at":"2020-08-31T10:42:52-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["American literature","CD Edition","Civil religion","Civil society","Covenant marriage","Divorce","Dualism","Education","Government and morality","Harold K. Bush Jr.","Higher education","Human nature","Incarnation","Jens Zimmermann","Katherine Shaw Spaht","Lawrence Buell","Mark Twain","Marriage--Law","Natural world","Norman Klassen","Ralph Waldo Emerson","Religious humanism","Roger Lundin","Samuel Clemens","Steven L. Nock","Writers and religion"],"price":1500,"price_min":1500,"price_max":1500,"available":false,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32962983166015,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-86-CD","requires_shipping":false,"taxable":true,"featured_image":null,"available":false,"name":"Volume 86 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":0,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-86CD.jpg?v=1605284543","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/There_Before_Us_76ec94ec-1fad-47b6-bdf7-057c1f793ae2.png?v=1605284543","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/CovenantMarriage_c7b1afc4-f684-45ee-bfee-052dfc1aa70e.png?v=1605284543","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/ThePassionateIntellect_d654b691-ed77-4c44-96d9-105b385c58f7.png?v=1605284543"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-86CD.jpg?v=1605284543","options":["Title"],"media":[{"alt":null,"id":7814747324479,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-86CD.jpg?v=1605284543"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-86CD.jpg?v=1605284543","width":1060},{"alt":null,"id":7466797301823,"position":2,"preview_image":{"aspect_ratio":0.677,"height":545,"width":369,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/There_Before_Us_76ec94ec-1fad-47b6-bdf7-057c1f793ae2.png?v=1605284543"},"aspect_ratio":0.677,"height":545,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/There_Before_Us_76ec94ec-1fad-47b6-bdf7-057c1f793ae2.png?v=1605284543","width":369},{"alt":null,"id":7466797334591,"position":3,"preview_image":{"aspect_ratio":0.679,"height":517,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/CovenantMarriage_c7b1afc4-f684-45ee-bfee-052dfc1aa70e.png?v=1605284543"},"aspect_ratio":0.679,"height":517,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/CovenantMarriage_c7b1afc4-f684-45ee-bfee-052dfc1aa70e.png?v=1605284543","width":351},{"alt":null,"id":7466797367359,"position":4,"preview_image":{"aspect_ratio":0.658,"height":561,"width":369,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/ThePassionateIntellect_d654b691-ed77-4c44-96d9-105b385c58f7.png?v=1605284543"},"aspect_ratio":0.658,"height":561,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/ThePassionateIntellect_d654b691-ed77-4c44-96d9-105b385c58f7.png?v=1605284543","width":369}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 86: Roger Lundin on why, after Vietnam, American literary critics forgot about American religion; Lawrence Buell, on diverse visions of America and Nature; Harold K. Bush, Jr., on the glorification of the American way as a civil religion; Roger Lundin, on the transformation of the nature of belief in the late nineteenth century; Katherine Shaw Spaht, on radical autonomy, marriage, divorce, and law; Steven L. Nock, on how broadly shared cultural assumptions affect laws regulating marriage and divorce; Norman Klassen \u0026amp; Jens Zimmermann, on the Incarnation and humanism, and on how various dualisms affect our assumptions about faith, knowledge, and higher education.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIn the 1970’s there emerged a strong and vigorous critique of all things American in the study of American literature, at the center of the discipline, and that critique included a very skeptical look at the role that religion had played and continued to play both in the production of American literature and the reception of it.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Roger Lundin\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eRoger Lundin, editor of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThere Before Us: Religion, Literature and Culture from Emerson to Wendell Berry\u003c\/cite\u003e, reflects on the religious overtones and influences in American literature in the past two centuries, influences that have been largely ignored by the academy. He discusses why so little recent scholarly attention has been given to the role of religion in American literature, and moves on to consider the nature of those influences. Lundin notes how writers’ divergent understandings of the immanence and transcendence of God, the distance between God and man, were mirrored by changes in the fundamental questions the writers were asking themselves. He then talks about the role of religious community in the life and work of authors such as Flannery O’Conner and John Updike.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWilderness doesn’t take on a positive connotation before urbanization, before people start feeling not only safe but impounded within their urban and suburban enclaves, so wilderness, as an honorific, really takes about 200 years after the beginning of settlement to develop.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Lawrence Buell\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eLawrence Buell, the Powell M. Cabot Professor of American Literature at Harvard University and author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Environmental Imagination: Thoreau, Nature Writing, and The Formation of American Culture\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003e(1995) and\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eWriting for an Endangered World\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003e(2001) talks about the interplay between religion, environmental concerns and American ideals in the literary imagination of nineteenth and twentieth century writers. He talks about the public influence of the writings of American authors on nature and man’s relation to the environment. Buell also considers the conflicting attitudes towards technology many American writers struggled with, especially as urbanization developed over larger portions of the nation, and the tension between preservation and usage in religious views of nature. His essay in\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThere Before Us\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eis entitled “Religion and the Environmental Imagination in American Literature.”\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBut one of the preoccupations of the Transcendentalists, for example in the writings of Emerson and others, is that we are enslaved to the culture, to the status quo with our minds, and we need to be liberated from those things. And so there’s a sense in which Ingersoll’s more popular and vernacular expressions of this desire to \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003ebreak free from the chains enslaving the mind\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e and so forth is really a kind of pop reduction of Emersonianism.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Harold K. Bush, Jr.\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eHarold K. Bush, Jr., author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eMark Twain and the Spiritual Crisis of His Age\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003e(University of Alabama, 2007), converses about the religious conceptions of American ideals shaping the spiritual crisis surrounding Mark Twain, and the impact of this crisis on Twain’s work. Bush argues that the free-thinking influences on Mark Twain, as seen in the ideas of Robert Ingersoll, were tinged with religious understandings of the nature of humanity and the redemptive value of American freedom, or to be more precise, liberty. Twain shared in this glorification of American ideals for all humanity, as well as in suspicions of institutions that might enslave the minds of the common people and hold back human progress. Slavery, in fact, was a prominent theme used to communicate a new sort of American civil religion that was developing since Transcendentalism, a civil religion whose adherents struggled with internal contradictions during this period of transition.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eI find it fascinating to think about the implications of the fact that it was between 1850 and 1870 or 1880 that open unbelief emerged as a fully viable intellectual and social option.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Roger Lundin\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eLater in Volume 86, we return to Roger Lundin to talk about his goals in assembling the anthology. Lundin wanted to study the period in American history which saw a transition from the acceptance of traditional Christianity to a spirituality free from the tethers of institutional authority. He argues that this transition mirrored a similar transition from struggles with religious belief centering around morality to struggles with religious belief centering around epistemological questions. As epistemological doubt rendered certain belief implausible, the social acceptance of unbelief became a reality, and the literature of the time reflected these issues.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIf you look at our law at the beginning of the twentieth century and you look at the law regulating the family, and what we’ve seen is law withdrawal from regulating the family. That has been interpreted by a very legalistic society as meaning that it’s no longer immoral to do these things that are no longer in the law. They equate the two.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Katherine Shaw Spaht\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eKatherine Shaw Spaht, the Jules F. and Frances L. Landry Professor of Law at the Louisiana State University law school, discusses the cultural and legal roots of the contemporary vulnerability of marriage. Spaht argues that the weakening of laws reinforcing marriage and the family serves to undermine public sensibilities of the importance of marital stability, and that legal structures giving expression to the value of lasting marriage, such as Louisiana’s covenant marriage, are necessary to support the institution of marriage. She also comments on the difficulties faced in enacting such measures in current legal and political situations. Lastly, she discusses the legal and cultural impact of no-fault divorce on the way marital and familiar legal battles are carried out on the ground.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eEvery institution has its own dominant belief system, its domain assumptions. And if one of those assumptions is that relationships are temporary or potentially temporary, then everything follows from that.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Steven L. Nock\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eSteven Nock, professor of sociology and the director of the Marriage Matters project at the University of Virginia, examines marriage law in contemporary American society.\u003cspan\u003e \u003c\/span\u003eNock argues that law is more a reflection and embodiment of public values rather than a tool for cultural change. He thus regards the covenant marriage laws in Louisiana (and now Arkansas and Arizona) as regimes that allow and support those with higher standards of commitment in marriage to make a decision to reflect those values. Nock further discusses contemporary views of relationships and the embodiments of these assumptions in legal structures and policies which spill over to other spheres of society.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe nature of reason needs to be at the forefront of discussion, and I would say even at the university level. What is rationality? Do we have a common rationality with others? What is the Christian concept of reason; and I think that precisely the Christian concept of reason is broad enough to include reason, emotion, fact and value, to put them together.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Jens Zimmermann\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eNorman Klassen and Jens Zimmermann, professors at Trinity Western University and co-authors of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Passionate Intellect: Incarnational Humanism and the Future of University Education\u003c\/cite\u003e, converse about the purpose of the university and the role of the humanities in higher education. Their intention in writing this book was to stir thoughtful reflection on the nature of the intellectual life of Christians. Their experience with Christian students in higher education has shown them that most students lack a coherent understanding of the purpose of learning, and this book is an attempt to reclaim a Christian passion for learning. Klassen and Zimmermann address some of the main institutional and conceptual culprits in preventing such an appreciation of knowledge and of the life of the mind in historical and contemporary philosophical and religious circles. They trace some problems of how learning and education is understood through some of the main historical developments in epistemology.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe glory of God is a human being fully alive.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Irenaeus\u003c\/cite\u003e, cited by Norman Klassen \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eIn this bonus segment, Klassen and Zimmermann continue their discussion on the implications of the Incarnation on the meaning of humanity and on learning. They discuss various sources of humanism, their strengths and their weaknesses, and end with encouraging remarks for students pursuing higher education.\u003c\/p\u003e"}, "replace": { "published_at": "2007-05-01 14:51:10" } }
Volume 86 (CD Edition)

Guests on Volume 86: Roger Lundin on why, after Vietnam, American literary critics forgot about American religion; Lawrence Buell, on diverse visions of America and Nature; Harold K. Bush, Jr., on the glorification of the American way as a civil religion; Roger Lundin, on the transformation of the nature of belief in the late nineteenth century; Katherine Shaw Spaht, on radical autonomy, marriage, divorce, and law; Steven L. Nock, on how broadly shared cultural assumptions affect laws regulating marriage and divorce; Norman Klassen & Jens Zimmermann, on the Incarnation and humanism, and on how various dualisms affect our assumptions about faith, knowledge, and higher education.


In the 1970’s there emerged a strong and vigorous critique of all things American in the study of American literature, at the center of the discipline, and that critique included a very skeptical look at the role that religion had played and continued to play both in the production of American literature and the reception of it. 

—Roger Lundin 

Roger Lundin, editor of There Before Us: Religion, Literature and Culture from Emerson to Wendell Berry, reflects on the religious overtones and influences in American literature in the past two centuries, influences that have been largely ignored by the academy. He discusses why so little recent scholarly attention has been given to the role of religion in American literature, and moves on to consider the nature of those influences. Lundin notes how writers’ divergent understandings of the immanence and transcendence of God, the distance between God and man, were mirrored by changes in the fundamental questions the writers were asking themselves. He then talks about the role of religious community in the life and work of authors such as Flannery O’Conner and John Updike.

Wilderness doesn’t take on a positive connotation before urbanization, before people start feeling not only safe but impounded within their urban and suburban enclaves, so wilderness, as an honorific, really takes about 200 years after the beginning of settlement to develop. 

—Lawrence Buell 

Lawrence Buell, the Powell M. Cabot Professor of American Literature at Harvard University and author of The Environmental Imagination: Thoreau, Nature Writing, and The Formation of American Culture (1995) and Writing for an Endangered World (2001) talks about the interplay between religion, environmental concerns and American ideals in the literary imagination of nineteenth and twentieth century writers. He talks about the public influence of the writings of American authors on nature and man’s relation to the environment. Buell also considers the conflicting attitudes towards technology many American writers struggled with, especially as urbanization developed over larger portions of the nation, and the tension between preservation and usage in religious views of nature. His essay in There Before Us is entitled “Religion and the Environmental Imagination in American Literature.”

But one of the preoccupations of the Transcendentalists, for example in the writings of Emerson and others, is that we are enslaved to the culture, to the status quo with our minds, and we need to be liberated from those things. And so there’s a sense in which Ingersoll’s more popular and vernacular expressions of this desire to break free from the chains enslaving the mind and so forth is really a kind of pop reduction of Emersonianism. 

—Harold K. Bush, Jr. 

Harold K. Bush, Jr., author of Mark Twain and the Spiritual Crisis of His Age (University of Alabama, 2007), converses about the religious conceptions of American ideals shaping the spiritual crisis surrounding Mark Twain, and the impact of this crisis on Twain’s work. Bush argues that the free-thinking influences on Mark Twain, as seen in the ideas of Robert Ingersoll, were tinged with religious understandings of the nature of humanity and the redemptive value of American freedom, or to be more precise, liberty. Twain shared in this glorification of American ideals for all humanity, as well as in suspicions of institutions that might enslave the minds of the common people and hold back human progress. Slavery, in fact, was a prominent theme used to communicate a new sort of American civil religion that was developing since Transcendentalism, a civil religion whose adherents struggled with internal contradictions during this period of transition.

I find it fascinating to think about the implications of the fact that it was between 1850 and 1870 or 1880 that open unbelief emerged as a fully viable intellectual and social option. 

—Roger Lundin 

Later in Volume 86, we return to Roger Lundin to talk about his goals in assembling the anthology. Lundin wanted to study the period in American history which saw a transition from the acceptance of traditional Christianity to a spirituality free from the tethers of institutional authority. He argues that this transition mirrored a similar transition from struggles with religious belief centering around morality to struggles with religious belief centering around epistemological questions. As epistemological doubt rendered certain belief implausible, the social acceptance of unbelief became a reality, and the literature of the time reflected these issues.

If you look at our law at the beginning of the twentieth century and you look at the law regulating the family, and what we’ve seen is law withdrawal from regulating the family. That has been interpreted by a very legalistic society as meaning that it’s no longer immoral to do these things that are no longer in the law. They equate the two. 

—Katherine Shaw Spaht 

Katherine Shaw Spaht, the Jules F. and Frances L. Landry Professor of Law at the Louisiana State University law school, discusses the cultural and legal roots of the contemporary vulnerability of marriage. Spaht argues that the weakening of laws reinforcing marriage and the family serves to undermine public sensibilities of the importance of marital stability, and that legal structures giving expression to the value of lasting marriage, such as Louisiana’s covenant marriage, are necessary to support the institution of marriage. She also comments on the difficulties faced in enacting such measures in current legal and political situations. Lastly, she discusses the legal and cultural impact of no-fault divorce on the way marital and familiar legal battles are carried out on the ground.

Every institution has its own dominant belief system, its domain assumptions. And if one of those assumptions is that relationships are temporary or potentially temporary, then everything follows from that. 

—Steven L. Nock 

Steven Nock, professor of sociology and the director of the Marriage Matters project at the University of Virginia, examines marriage law in contemporary American society. Nock argues that law is more a reflection and embodiment of public values rather than a tool for cultural change. He thus regards the covenant marriage laws in Louisiana (and now Arkansas and Arizona) as regimes that allow and support those with higher standards of commitment in marriage to make a decision to reflect those values. Nock further discusses contemporary views of relationships and the embodiments of these assumptions in legal structures and policies which spill over to other spheres of society.

The nature of reason needs to be at the forefront of discussion, and I would say even at the university level. What is rationality? Do we have a common rationality with others? What is the Christian concept of reason; and I think that precisely the Christian concept of reason is broad enough to include reason, emotion, fact and value, to put them together. 

—Jens Zimmermann 

Norman Klassen and Jens Zimmermann, professors at Trinity Western University and co-authors of The Passionate Intellect: Incarnational Humanism and the Future of University Education, converse about the purpose of the university and the role of the humanities in higher education. Their intention in writing this book was to stir thoughtful reflection on the nature of the intellectual life of Christians. Their experience with Christian students in higher education has shown them that most students lack a coherent understanding of the purpose of learning, and this book is an attempt to reclaim a Christian passion for learning. Klassen and Zimmermann address some of the main institutional and conceptual culprits in preventing such an appreciation of knowledge and of the life of the mind in historical and contemporary philosophical and religious circles. They trace some problems of how learning and education is understood through some of the main historical developments in epistemology.

The glory of God is a human being fully alive. 

—Irenaeus, cited by Norman Klassen 

In this bonus segment, Klassen and Zimmermann continue their discussion on the implications of the Incarnation on the meaning of humanity and on learning. They discuss various sources of humanism, their strengths and their weaknesses, and end with encouraging remarks for students pursuing higher education.

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{ "product": {"id":4764679143487,"title":"Volume 88 (CD Edition)","handle":"mh-88-cd","description":"\u003cp\u003eGuests on Volume 88: Michael J. Lewis, on Body Worlds, human nature and Western Art; Diana Pavlac Glyer, on the influence of the Inklings on each others’ writings; Steve Talbott, on how the aims of education are distracted by technology; Darryl Tippens, on why we sing; Everett Ferguson, on the place of music in the Early Church; Alexander Lingas, on the tradition of music in the Eastern churches; and Calvin Stapert, on the nature of meaning in music.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“What we know about Tolkien is that, without the Inklings, probably we wouldn’t have any finished work at all. It was unusual for Tolkien to finish anything: he was a great beginner, but not a good ender.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Diana Pavlac Glyer\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eThe Inklings were “brutally frank” in their critique of one another’s work. Yet many critics say these regular encounters did not have much influence on these authors’ work. Diana Pavlac Glyer disagrees, in spite of the fact that the Inklings themselves mostly claimed to not have an influence on each other. Glyer explains that in imitation of style, there were many acknowledged differences: yet there was a great impact as the Inklings worked together. She explains this as a subtle difference between coaching and mere imitation: coaches tend to get us to do what we do best, and the result can be quite different in style from the coach’s own work. Glyer looked closely at letters, diaries and rough drafts as well as revised versions of their work to see what kind of changes were made. She concludes that even in major literary choices (such as Lewis’s ultimate decision to write fiction rather than poetry) the Inklings had a tremendous influence on each other.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Every product is immaculate. Dust has settled on nothing. And this is what made it palatable to people who otherwise would feel an instinctive dread. The sheer intensity of the candy, neon colors, is part of the shininess of advertising, which does a tremendous job of causing our instincts to snooze when they should be at their most alert.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Michael J. Lewis\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMichael J. Lewis examines what, besides basic anatomy, is being taught at the \u003ccite\u003eBody Worlds\u003c\/cite\u003e art exhibit using the technique of plastination by Gunther von Hagens. Lewis insists that our moral imagination is being shaped by a disturbing tendency of our time: the treatment of the human body as a mechanical contrivance with no higher meaning. The highly antiseptic, immaculate appearance of the exhibit makes it palatable to people who would otherwise feel a natural dread, citing the tendency of children to find the exhibit hilarious. From the perspective of the history of art, Lewis makes insightful comments regarding the historic treatment of the human body. He insists that there is an essential moral component to reverencing human bodies while alive which carry over into the complex rituals which attend the treatment of the body in death. Lewis explains that historically in the use of a human body for the purposes of science, there have always been strict ethical protocols regarding how the body could be used. He contrasts this with the\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eBody Worlds\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eexhibit’s undeniable orientation toward entertainment.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“The distancing of ourselves, and particularly of our children, from reality — if you can just stop for a minute, step back and look at it — is absolutely horrifying. You wonder, where will the grounding for these children come from when they have no grounding in reality?” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Steve Talbott\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eSteve Talbott argues for an education that introduces young people to a wise and intelligent encounter with reality. In relating a story of a father who takes his son on a hike in the woods (observing a rattlesnake in its natural habitat along the way), Talbott explains what he means by an embodied and interactional means of education. The father in his story is a mentor for the boy, showing him how to appreciate the beauty of the snake in ways a nature video never could. Talbott argues that education involves a genuine embodied interaction with reality: the role of the mentor is crucial in teaching how reality should be interacted with in a moral way. All too often, education is viewed as merely the assembling of information, but Talbott concludes that the forms through which knowledge is conveyed is directly related to the meaning of what is learned.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“There’s something innate about human nature that requires music. . . . I would argue the law of singing is the law of belief.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Darryl Tippens\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eThe unlikeliness of men and women singing together in today’s world is an example of the fragmenting nature of modernity. Darryl Tippens is an organizer of a music festival at Pepperdine University for acapella sacred music called “The Ascending Voice.” Tippens reminds us of Scriptural texts in which a person is moving closer to God when music breaks out (such as Mary’s Magnificat.) He discusses the history of music in the church, and hopes we can turn around the current view of singing within the church.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Simple singing awakens the soul to a fervent desire for that which is described in the songs. It quiets the passions which arise from the flesh. It removes the evil thoughts that are implanted in us by invisible foes. It waters the soul to make it fruitful in the good things of God. It makes the soldiers of piety strong to endure hardships. It becomes for the pious medicine to cure all the pains of life.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Theodorate (Bishop of Syria; church father)\u003c\/cite\u003e, cited by Everett Ferguson \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eEverett Ferguson contrasts “living instruments” (human beings) with “dead instruments” (which by nature all instruments are). He relates the uniting effect music was always understood to have on a congregation: how can one speak evil of another with whom they’ve united their voice in spiritual song? Ferguson relates Augustine’s comment on seeing the church in Milan, portraying a fear of the power of beauty to beguile the listener. Ferguson encourages Christian musicians to struggle with the tension between the melody and harmony adding to versus distracting from the power of the words.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“It was really singing services day in and day out which made those fine distinctions between the different types of scales possible for me.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Alexander Lingas\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eChoral conductor Alexander Lingas relates his background and upbringing in Western music, learning chant from that perspective and then continuing his journey into a more thoroughly Eastern tradition. He describes the surprising continuity in music during the Ottoman period when the Turks ruled Eastern Europe. Western music changed more during this period, whereas Middle East monophonic singing is closer in some ways to the original Gregorian chant.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Wherever we have record of civilization and their music, people have thought that music matters and it matters greatly.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Calvin Stapert\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMusicologist Calvin Stapert introduces John Calvin’s teachings on music’s power and the importance of care in dealing with that power. The idea that music could have a “pernicious” effect, as Calvin thought, is completely incomprehensible to most people today — whether or not they are Christian. Composers often say that the meaning of their music is “up to the listener,” and Calvin Stapert admits that the whole question of musical meaning is a difficult one. Yet he encourages a consideration of music which lies within a definable sphere of meaning. He argues that the relativism of our age has influenced us so deeply that we are fearful of something that gives us pleasure being criticized in any way.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Well, if you asked [Lewis and Barfield], they’d say they disagreed on everything.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Diana Pavlac Glyer\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eIn this bonus track, Diana Pavlac Glyer describes Owen Barfield’s work, which is largely unknown since his writing tends to be technical and philosophical. Lewis and Barfield were exact contemporaries at Oxford, and became close friends very early in their careers. One central idea of Barfield’s that Glyer claims influenced the other Inklings such as Tolkien and Lewis was the importance of the relationship between language and perception. Barfield also encouraged Lewis to avoid “chronological snobbery,” whereby the present moment is assumed to be better than other times. She comments on how Tolkien’s creative process unusually started with language, which is also a Barfieldian idea.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“It is sometimes thought by secularists that when the Renaissance broke in Italy in the fifteenth century, that was the end of religious faith. And you couldn’t be further from the truth. Michelangelo was as deep a believer as any artist ever was.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003ccite\u003e\u003cem\u003e—Michael J. Lewis\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/cite\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003e\u003ccite\u003e\u003c\/cite\u003eIn this bonus track, Michael J. Lewis comments on the changing view of the human body present in the history of art. For instance, he contrasts the way hands and eyes were emphasized in Western Medieval art compared with the inner-looking eyes of Eastern statuary. For a discussion of the application of Christian belief applied to the body of pagan antiquity, Lewis recommends Kenneth Clark’s book on the history of the body in art. The fatalism and pessimism that clings to all classical art is very different, he says, from the optimistic, forward-looking Christian representations in art. Christians see the body as image of God: the site of suffering, but redeemable. The beauty of the suffering body, such as the body of Christ, is uniquely Christian, whereas there was no compassion for the suffering or for the deformed in Roman culture.\u003c\/p\u003e","published_at":"2020-08-31T10:41:21-04:00","created_at":"2020-08-31T10:41:21-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Alexander Lingas","Body","Body Worlds","Calvin Stapert","CD Edition","Church music","Darryl Tippens","Diana Pavlac Glyer","Eastern Orthodox Church","Education","Everett Ferguson","Gunther von Hagens","Humannature","Michael J. Lewis","Music","Owen Barfield","Singing","Steve Talbott","Technology","The Inklings","Western art","Writing"],"price":1500,"price_min":1500,"price_max":1500,"available":false,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32962977497151,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-88-CD","requires_shipping":false,"taxable":true,"featured_image":null,"available":false,"name":"Volume 88 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":0,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-88CD.jpg?v=1605285150","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Glyer_7dbcd243-2318-426f-aa7a-0f9282177648.png?v=1605285150","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Talbott_30a40679-1a1a-412f-ae17-825941802a6b.png?v=1605285150","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Stapert_471f7093-f9cb-4862-847b-c58028ec48df.png?v=1605285150"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-88CD.jpg?v=1605285150","options":["Title"],"media":[{"alt":null,"id":7814804799551,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-88CD.jpg?v=1605285150"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-88CD.jpg?v=1605285150","width":1060},{"alt":null,"id":7466786291775,"position":2,"preview_image":{"aspect_ratio":0.682,"height":538,"width":367,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Glyer_7dbcd243-2318-426f-aa7a-0f9282177648.png?v=1605285150"},"aspect_ratio":0.682,"height":538,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Glyer_7dbcd243-2318-426f-aa7a-0f9282177648.png?v=1605285150","width":367},{"alt":null,"id":7466786324543,"position":3,"preview_image":{"aspect_ratio":0.662,"height":520,"width":344,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Talbott_30a40679-1a1a-412f-ae17-825941802a6b.png?v=1605285150"},"aspect_ratio":0.662,"height":520,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Talbott_30a40679-1a1a-412f-ae17-825941802a6b.png?v=1605285150","width":344},{"alt":null,"id":7466786357311,"position":4,"preview_image":{"aspect_ratio":0.678,"height":544,"width":369,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Stapert_471f7093-f9cb-4862-847b-c58028ec48df.png?v=1605285150"},"aspect_ratio":0.678,"height":544,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Stapert_471f7093-f9cb-4862-847b-c58028ec48df.png?v=1605285150","width":369}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cp\u003eGuests on Volume 88: Michael J. Lewis, on Body Worlds, human nature and Western Art; Diana Pavlac Glyer, on the influence of the Inklings on each others’ writings; Steve Talbott, on how the aims of education are distracted by technology; Darryl Tippens, on why we sing; Everett Ferguson, on the place of music in the Early Church; Alexander Lingas, on the tradition of music in the Eastern churches; and Calvin Stapert, on the nature of meaning in music.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“What we know about Tolkien is that, without the Inklings, probably we wouldn’t have any finished work at all. It was unusual for Tolkien to finish anything: he was a great beginner, but not a good ender.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Diana Pavlac Glyer\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eThe Inklings were “brutally frank” in their critique of one another’s work. Yet many critics say these regular encounters did not have much influence on these authors’ work. Diana Pavlac Glyer disagrees, in spite of the fact that the Inklings themselves mostly claimed to not have an influence on each other. Glyer explains that in imitation of style, there were many acknowledged differences: yet there was a great impact as the Inklings worked together. She explains this as a subtle difference between coaching and mere imitation: coaches tend to get us to do what we do best, and the result can be quite different in style from the coach’s own work. Glyer looked closely at letters, diaries and rough drafts as well as revised versions of their work to see what kind of changes were made. She concludes that even in major literary choices (such as Lewis’s ultimate decision to write fiction rather than poetry) the Inklings had a tremendous influence on each other.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Every product is immaculate. Dust has settled on nothing. And this is what made it palatable to people who otherwise would feel an instinctive dread. The sheer intensity of the candy, neon colors, is part of the shininess of advertising, which does a tremendous job of causing our instincts to snooze when they should be at their most alert.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Michael J. Lewis\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMichael J. Lewis examines what, besides basic anatomy, is being taught at the \u003ccite\u003eBody Worlds\u003c\/cite\u003e art exhibit using the technique of plastination by Gunther von Hagens. Lewis insists that our moral imagination is being shaped by a disturbing tendency of our time: the treatment of the human body as a mechanical contrivance with no higher meaning. The highly antiseptic, immaculate appearance of the exhibit makes it palatable to people who would otherwise feel a natural dread, citing the tendency of children to find the exhibit hilarious. From the perspective of the history of art, Lewis makes insightful comments regarding the historic treatment of the human body. He insists that there is an essential moral component to reverencing human bodies while alive which carry over into the complex rituals which attend the treatment of the body in death. Lewis explains that historically in the use of a human body for the purposes of science, there have always been strict ethical protocols regarding how the body could be used. He contrasts this with the\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eBody Worlds\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eexhibit’s undeniable orientation toward entertainment.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“The distancing of ourselves, and particularly of our children, from reality — if you can just stop for a minute, step back and look at it — is absolutely horrifying. You wonder, where will the grounding for these children come from when they have no grounding in reality?” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Steve Talbott\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eSteve Talbott argues for an education that introduces young people to a wise and intelligent encounter with reality. In relating a story of a father who takes his son on a hike in the woods (observing a rattlesnake in its natural habitat along the way), Talbott explains what he means by an embodied and interactional means of education. The father in his story is a mentor for the boy, showing him how to appreciate the beauty of the snake in ways a nature video never could. Talbott argues that education involves a genuine embodied interaction with reality: the role of the mentor is crucial in teaching how reality should be interacted with in a moral way. All too often, education is viewed as merely the assembling of information, but Talbott concludes that the forms through which knowledge is conveyed is directly related to the meaning of what is learned.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“There’s something innate about human nature that requires music. . . . I would argue the law of singing is the law of belief.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Darryl Tippens\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eThe unlikeliness of men and women singing together in today’s world is an example of the fragmenting nature of modernity. Darryl Tippens is an organizer of a music festival at Pepperdine University for acapella sacred music called “The Ascending Voice.” Tippens reminds us of Scriptural texts in which a person is moving closer to God when music breaks out (such as Mary’s Magnificat.) He discusses the history of music in the church, and hopes we can turn around the current view of singing within the church.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Simple singing awakens the soul to a fervent desire for that which is described in the songs. It quiets the passions which arise from the flesh. It removes the evil thoughts that are implanted in us by invisible foes. It waters the soul to make it fruitful in the good things of God. It makes the soldiers of piety strong to endure hardships. It becomes for the pious medicine to cure all the pains of life.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Theodorate (Bishop of Syria; church father)\u003c\/cite\u003e, cited by Everett Ferguson \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eEverett Ferguson contrasts “living instruments” (human beings) with “dead instruments” (which by nature all instruments are). He relates the uniting effect music was always understood to have on a congregation: how can one speak evil of another with whom they’ve united their voice in spiritual song? Ferguson relates Augustine’s comment on seeing the church in Milan, portraying a fear of the power of beauty to beguile the listener. Ferguson encourages Christian musicians to struggle with the tension between the melody and harmony adding to versus distracting from the power of the words.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“It was really singing services day in and day out which made those fine distinctions between the different types of scales possible for me.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Alexander Lingas\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eChoral conductor Alexander Lingas relates his background and upbringing in Western music, learning chant from that perspective and then continuing his journey into a more thoroughly Eastern tradition. He describes the surprising continuity in music during the Ottoman period when the Turks ruled Eastern Europe. Western music changed more during this period, whereas Middle East monophonic singing is closer in some ways to the original Gregorian chant.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Wherever we have record of civilization and their music, people have thought that music matters and it matters greatly.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Calvin Stapert\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eMusicologist Calvin Stapert introduces John Calvin’s teachings on music’s power and the importance of care in dealing with that power. The idea that music could have a “pernicious” effect, as Calvin thought, is completely incomprehensible to most people today — whether or not they are Christian. Composers often say that the meaning of their music is “up to the listener,” and Calvin Stapert admits that the whole question of musical meaning is a difficult one. Yet he encourages a consideration of music which lies within a definable sphere of meaning. He argues that the relativism of our age has influenced us so deeply that we are fearful of something that gives us pleasure being criticized in any way.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“Well, if you asked [Lewis and Barfield], they’d say they disagreed on everything.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Diana Pavlac Glyer\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eIn this bonus track, Diana Pavlac Glyer describes Owen Barfield’s work, which is largely unknown since his writing tends to be technical and philosophical. Lewis and Barfield were exact contemporaries at Oxford, and became close friends very early in their careers. One central idea of Barfield’s that Glyer claims influenced the other Inklings such as Tolkien and Lewis was the importance of the relationship between language and perception. Barfield also encouraged Lewis to avoid “chronological snobbery,” whereby the present moment is assumed to be better than other times. She comments on how Tolkien’s creative process unusually started with language, which is also a Barfieldian idea.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e“It is sometimes thought by secularists that when the Renaissance broke in Italy in the fifteenth century, that was the end of religious faith. And you couldn’t be further from the truth. Michelangelo was as deep a believer as any artist ever was.” \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003ccite\u003e\u003cem\u003e—Michael J. Lewis\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/cite\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003e\u003ccite\u003e\u003c\/cite\u003eIn this bonus track, Michael J. Lewis comments on the changing view of the human body present in the history of art. For instance, he contrasts the way hands and eyes were emphasized in Western Medieval art compared with the inner-looking eyes of Eastern statuary. For a discussion of the application of Christian belief applied to the body of pagan antiquity, Lewis recommends Kenneth Clark’s book on the history of the body in art. The fatalism and pessimism that clings to all classical art is very different, he says, from the optimistic, forward-looking Christian representations in art. Christians see the body as image of God: the site of suffering, but redeemable. The beauty of the suffering body, such as the body of Christ, is uniquely Christian, whereas there was no compassion for the suffering or for the deformed in Roman culture.\u003c\/p\u003e"}, "replace": { "published_at": "2007-11-01 14:53:46" } }
Volume 88 (CD Edition)

Guests on Volume 88: Michael J. Lewis, on Body Worlds, human nature and Western Art; Diana Pavlac Glyer, on the influence of the Inklings on each others’ writings; Steve Talbott, on how the aims of education are distracted by technology; Darryl Tippens, on why we sing; Everett Ferguson, on the place of music in the Early Church; Alexander Lingas, on the tradition of music in the Eastern churches; and Calvin Stapert, on the nature of meaning in music.


“What we know about Tolkien is that, without the Inklings, probably we wouldn’t have any finished work at all. It was unusual for Tolkien to finish anything: he was a great beginner, but not a good ender.” 

—Diana Pavlac Glyer 

The Inklings were “brutally frank” in their critique of one another’s work. Yet many critics say these regular encounters did not have much influence on these authors’ work. Diana Pavlac Glyer disagrees, in spite of the fact that the Inklings themselves mostly claimed to not have an influence on each other. Glyer explains that in imitation of style, there were many acknowledged differences: yet there was a great impact as the Inklings worked together. She explains this as a subtle difference between coaching and mere imitation: coaches tend to get us to do what we do best, and the result can be quite different in style from the coach’s own work. Glyer looked closely at letters, diaries and rough drafts as well as revised versions of their work to see what kind of changes were made. She concludes that even in major literary choices (such as Lewis’s ultimate decision to write fiction rather than poetry) the Inklings had a tremendous influence on each other.

“Every product is immaculate. Dust has settled on nothing. And this is what made it palatable to people who otherwise would feel an instinctive dread. The sheer intensity of the candy, neon colors, is part of the shininess of advertising, which does a tremendous job of causing our instincts to snooze when they should be at their most alert.” 

—Michael J. Lewis 

Michael J. Lewis examines what, besides basic anatomy, is being taught at the Body Worlds art exhibit using the technique of plastination by Gunther von Hagens. Lewis insists that our moral imagination is being shaped by a disturbing tendency of our time: the treatment of the human body as a mechanical contrivance with no higher meaning. The highly antiseptic, immaculate appearance of the exhibit makes it palatable to people who would otherwise feel a natural dread, citing the tendency of children to find the exhibit hilarious. From the perspective of the history of art, Lewis makes insightful comments regarding the historic treatment of the human body. He insists that there is an essential moral component to reverencing human bodies while alive which carry over into the complex rituals which attend the treatment of the body in death. Lewis explains that historically in the use of a human body for the purposes of science, there have always been strict ethical protocols regarding how the body could be used. He contrasts this with the Body Worlds exhibit’s undeniable orientation toward entertainment.

“The distancing of ourselves, and particularly of our children, from reality — if you can just stop for a minute, step back and look at it — is absolutely horrifying. You wonder, where will the grounding for these children come from when they have no grounding in reality?” 

—Steve Talbott 

Steve Talbott argues for an education that introduces young people to a wise and intelligent encounter with reality. In relating a story of a father who takes his son on a hike in the woods (observing a rattlesnake in its natural habitat along the way), Talbott explains what he means by an embodied and interactional means of education. The father in his story is a mentor for the boy, showing him how to appreciate the beauty of the snake in ways a nature video never could. Talbott argues that education involves a genuine embodied interaction with reality: the role of the mentor is crucial in teaching how reality should be interacted with in a moral way. All too often, education is viewed as merely the assembling of information, but Talbott concludes that the forms through which knowledge is conveyed is directly related to the meaning of what is learned.

“There’s something innate about human nature that requires music. . . . I would argue the law of singing is the law of belief.” 

—Darryl Tippens 

The unlikeliness of men and women singing together in today’s world is an example of the fragmenting nature of modernity. Darryl Tippens is an organizer of a music festival at Pepperdine University for acapella sacred music called “The Ascending Voice.” Tippens reminds us of Scriptural texts in which a person is moving closer to God when music breaks out (such as Mary’s Magnificat.) He discusses the history of music in the church, and hopes we can turn around the current view of singing within the church.

“Simple singing awakens the soul to a fervent desire for that which is described in the songs. It quiets the passions which arise from the flesh. It removes the evil thoughts that are implanted in us by invisible foes. It waters the soul to make it fruitful in the good things of God. It makes the soldiers of piety strong to endure hardships. It becomes for the pious medicine to cure all the pains of life.” 

—Theodorate (Bishop of Syria; church father), cited by Everett Ferguson 

Everett Ferguson contrasts “living instruments” (human beings) with “dead instruments” (which by nature all instruments are). He relates the uniting effect music was always understood to have on a congregation: how can one speak evil of another with whom they’ve united their voice in spiritual song? Ferguson relates Augustine’s comment on seeing the church in Milan, portraying a fear of the power of beauty to beguile the listener. Ferguson encourages Christian musicians to struggle with the tension between the melody and harmony adding to versus distracting from the power of the words.

“It was really singing services day in and day out which made those fine distinctions between the different types of scales possible for me.” 

—Alexander Lingas 

Choral conductor Alexander Lingas relates his background and upbringing in Western music, learning chant from that perspective and then continuing his journey into a more thoroughly Eastern tradition. He describes the surprising continuity in music during the Ottoman period when the Turks ruled Eastern Europe. Western music changed more during this period, whereas Middle East monophonic singing is closer in some ways to the original Gregorian chant.

“Wherever we have record of civilization and their music, people have thought that music matters and it matters greatly.” 

—Calvin Stapert 

Musicologist Calvin Stapert introduces John Calvin’s teachings on music’s power and the importance of care in dealing with that power. The idea that music could have a “pernicious” effect, as Calvin thought, is completely incomprehensible to most people today — whether or not they are Christian. Composers often say that the meaning of their music is “up to the listener,” and Calvin Stapert admits that the whole question of musical meaning is a difficult one. Yet he encourages a consideration of music which lies within a definable sphere of meaning. He argues that the relativism of our age has influenced us so deeply that we are fearful of something that gives us pleasure being criticized in any way.

“Well, if you asked [Lewis and Barfield], they’d say they disagreed on everything.” 

—Diana Pavlac Glyer 

In this bonus track, Diana Pavlac Glyer describes Owen Barfield’s work, which is largely unknown since his writing tends to be technical and philosophical. Lewis and Barfield were exact contemporaries at Oxford, and became close friends very early in their careers. One central idea of Barfield’s that Glyer claims influenced the other Inklings such as Tolkien and Lewis was the importance of the relationship between language and perception. Barfield also encouraged Lewis to avoid “chronological snobbery,” whereby the present moment is assumed to be better than other times. She comments on how Tolkien’s creative process unusually started with language, which is also a Barfieldian idea.

“It is sometimes thought by secularists that when the Renaissance broke in Italy in the fifteenth century, that was the end of religious faith. And you couldn’t be further from the truth. Michelangelo was as deep a believer as any artist ever was.” 

—Michael J. Lewis 

In this bonus track, Michael J. Lewis comments on the changing view of the human body present in the history of art. For instance, he contrasts the way hands and eyes were emphasized in Western Medieval art compared with the inner-looking eyes of Eastern statuary. For a discussion of the application of Christian belief applied to the body of pagan antiquity, Lewis recommends Kenneth Clark’s book on the history of the body in art. The fatalism and pessimism that clings to all classical art is very different, he says, from the optimistic, forward-looking Christian representations in art. Christians see the body as image of God: the site of suffering, but redeemable. The beauty of the suffering body, such as the body of Christ, is uniquely Christian, whereas there was no compassion for the suffering or for the deformed in Roman culture.

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{ "product": {"id":4764675276863,"title":"Volume 87 (CD Edition)","handle":"mh-87-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 87: John Witte, Jr., on law and religion in the Western tradition; Steven Keillor, on God’s judgments and history; Philip Bess, on New Urbanism and natural law; Scott Cairns, on words and poetry’s work; and Anthony Esolen, on literary critics and Christian belief.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIt\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es now fatuous to say that law and morality are separate. Law, even in its secularized Enlightenment form, is dripping with moral prescriptions and presuppositions.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—John Witte, Jr.\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eThe historical relationship between law and religion has not always been peaceful, but there was an assumed similarity between the two. John Witte, Jr. points out the dualistic tendencies in the teaching and practice of law in our society: students learn to practice law with very little deep reflection on its meaning. Witte hopes to encourage a universal understanding of law as it relates to other disciplines, and to rediscover the relationship and guidance religion offers to fundamental moral questions.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eGod is an active investigator as well as a judge, so that he is testing and probing . . . the judge simply receives evidence brought by others, whereas the Hebrew concept was of an active God.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Steven Keillor\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eKeillor discusses how and why Christianity is an interpreter of history as a whole, not simply of individual human actions. He argues that the Old Testament judgment of nations can be carried forward into the New Testament, dismissing the idea that Christianity only has to do with the individual rather than an entire nation. Within this broader framework, he sees Abraham Lincoln’s second inaugural address as an example of what is now an unthinkable approach to understanding the suffering of a nation. Keillor says that humility is a necessity when asserting that any event is due to divine action, but maintains that such assertion is natural to any historically based interpretation of events.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eNew Urbanism . . . has an implicit natural law structure.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Philip Bess\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePhilip Bess sees our modern-day confusion and moral illiteracy worked out visibly in the cities and buildings our architects create. From this standpoint, he discusses the secular roots and pragmatic tendencies of some New Urbanists. He also talks about how Christians used to assume that cities were places to live out the good life, whereas today, we have mostly abandoned them for the suburbs, leaving cities emptied of true community and no more than economically-driven entertainment zones. Bess points out a common contradiction in thinking among architects, who on the one hand wish for community and meaning, and on the other insist on artistic freedom at the expense of human flourishing.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWords are not just names for things . . . they have power, they have energy, they have agency.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Scott Cairns\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePoet Scott Cairns reflects on the beauty of language and the power of words. He says languages can\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ehaunt\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eone another, and describes the manner in which one word can lead to another. Poetry is not so much about saying something definite as about discovering the artistic potential of the word as a medium. Cairns describes the relationship the poet has with his work as a means of that discovery. As proof of the stand-alone power of words, he argues that the meaning of the poem can transcend the original scope of its author.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe universe is a deep and rich place for someone who believes in God the creator, God a personal creator, who enters into the lives of the human beings that he made in his own image and likeness. . . . Without that, the universe is rather flat.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Anthony Esolen\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAnthony Esolen describes the shallow manner in which modern literary critics approach the writings of Christians in past centuries. The richness of Shakespeare\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es worldview, for instance, cannot fully be grasped unless these critics are willing to set aside their own presuppositions and consider the ideas as they were put forward: with sincerity.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIf your view of love does not involve the entire human race past, present, and future, and the entire cosmos we live in, and all the angels and saints, and the three-personed God almighty . . . then your view of love, if you are a Christian, is too cramped. . . . And if you are reducing God to a pleasant feeling, then you do not understand God.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Anthony Esolen\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAnthony Esolen here discusses three elements of Christian belief that are badly misconstrued by Western literary critics. Time, power, and love are central topics to any philosophical discussion, and Esolen shows how flat these discussions become without Christianity\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es richness and complexity. In fact, Christianity turns their assumptions upside-down: where modern critics talk about\u003cspan\u003e \u003c\/span\u003eempowerment, the gospel claims instead that God chooses the foolish and weak things of the world to overcome the strong.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIn Practical Deism . . . there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a heavy compartmentalization of knowledge altogether in which holistic theology of the pre-eighteenth-century variety becomes a victim.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—John Witte, Jr.\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eIn this bonus segment John Witte, Jr. explains four different configurations of church and state during western history. The oldest of these is\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eChurch versus State\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich pits the kingdom of light against the kingdom of darkness, expressed by monasticism and Anabaptism. Second, the Imperialist model claims the State is superior to the church, as seen in the Anglican synthesis of Henry VIII and the concept of the Divine right of Kings. Lutheran thought on the other hand Witte describes as the Two Powers theory, which places equal powers side by side with their own calling and jurisdiction. Finally, the fourth model stems from the twelfth century Papalist model, in which the Church is above the State — thus Canon law superior to Civil law. Witte goes on to discuss the Enlightenment and the theory of church\/state relation ultimately influential on the American experiment.\u003c\/p\u003e","published_at":"2020-08-31T10:37:07-04:00","created_at":"2020-08-31T10:37:07-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Anthony Esolen","Architecture","CD Edition","Church and State","History","Irony","John Witte Jr.","Law","Literary criticism","Literature--Religious themes","Natural law","New Urbanism","Philip Bess","Poetry","Politics","Religion","Scott Cairns","Steven Keillor","Urban planning"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32962958786623,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-87-CD","requires_shipping":true,"taxable":true,"featured_image":null,"available":true,"name":"Volume 87 (CD 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Title"],"price":1500,"weight":65,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-87CD.jpg?v=1605285030","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Witte_a3a08ddb-be24-42a6-ae76-b77730043d40.png?v=1605285030","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/God_s_Judgments_314a50a1-c61d-4695-a35b-b97c24e1ad6f.png?v=1605285030","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Till_We_Have_Built_Jerusalem_c017ec86-5320-4b0e-a4cc-01228db9a8db.png?v=1605285030","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Cairns_2aaff927-ae7e-4dd7-bace-90c12c284a6d.png?v=1605285030","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Ironies_of_Faith_f96fcfba-9bc3-4b0d-a1e9-e99ef792ec89.png?v=1605285030"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-87CD.jpg?v=1605285030","options":["Title"],"media":[{"alt":null,"id":7814794117183,"position":1,"preview_image":{"aspect_ratio":0.681,"height":1585,"width":1080,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-87CD.jpg?v=1605285030"},"aspect_ratio":0.681,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-87CD.jpg?v=1605285030","width":1080},{"alt":null,"id":7466750541887,"position":2,"preview_image":{"aspect_ratio":0.678,"height":518,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Witte_a3a08ddb-be24-42a6-ae76-b77730043d40.png?v=1605285030"},"aspect_ratio":0.678,"height":518,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Witte_a3a08ddb-be24-42a6-ae76-b77730043d40.png?v=1605285030","width":351},{"alt":null,"id":7466750574655,"position":3,"preview_image":{"aspect_ratio":0.679,"height":517,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/God_s_Judgments_314a50a1-c61d-4695-a35b-b97c24e1ad6f.png?v=1605285030"},"aspect_ratio":0.679,"height":517,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/God_s_Judgments_314a50a1-c61d-4695-a35b-b97c24e1ad6f.png?v=1605285030","width":351},{"alt":null,"id":7466750607423,"position":4,"preview_image":{"aspect_ratio":0.678,"height":518,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Till_We_Have_Built_Jerusalem_c017ec86-5320-4b0e-a4cc-01228db9a8db.png?v=1605285030"},"aspect_ratio":0.678,"height":518,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Till_We_Have_Built_Jerusalem_c017ec86-5320-4b0e-a4cc-01228db9a8db.png?v=1605285030","width":351},{"alt":null,"id":7466750640191,"position":5,"preview_image":{"aspect_ratio":0.671,"height":523,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Cairns_2aaff927-ae7e-4dd7-bace-90c12c284a6d.png?v=1605285030"},"aspect_ratio":0.671,"height":523,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Cairns_2aaff927-ae7e-4dd7-bace-90c12c284a6d.png?v=1605285030","width":351},{"alt":null,"id":7466750672959,"position":6,"preview_image":{"aspect_ratio":0.678,"height":519,"width":352,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Ironies_of_Faith_f96fcfba-9bc3-4b0d-a1e9-e99ef792ec89.png?v=1605285030"},"aspect_ratio":0.678,"height":519,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Ironies_of_Faith_f96fcfba-9bc3-4b0d-a1e9-e99ef792ec89.png?v=1605285030","width":352}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 87: John Witte, Jr., on law and religion in the Western tradition; Steven Keillor, on God’s judgments and history; Philip Bess, on New Urbanism and natural law; Scott Cairns, on words and poetry’s work; and Anthony Esolen, on literary critics and Christian belief.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIt\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es now fatuous to say that law and morality are separate. Law, even in its secularized Enlightenment form, is dripping with moral prescriptions and presuppositions.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—John Witte, Jr.\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eThe historical relationship between law and religion has not always been peaceful, but there was an assumed similarity between the two. John Witte, Jr. points out the dualistic tendencies in the teaching and practice of law in our society: students learn to practice law with very little deep reflection on its meaning. Witte hopes to encourage a universal understanding of law as it relates to other disciplines, and to rediscover the relationship and guidance religion offers to fundamental moral questions.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eGod is an active investigator as well as a judge, so that he is testing and probing . . . the judge simply receives evidence brought by others, whereas the Hebrew concept was of an active God.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Steven Keillor\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eKeillor discusses how and why Christianity is an interpreter of history as a whole, not simply of individual human actions. He argues that the Old Testament judgment of nations can be carried forward into the New Testament, dismissing the idea that Christianity only has to do with the individual rather than an entire nation. Within this broader framework, he sees Abraham Lincoln’s second inaugural address as an example of what is now an unthinkable approach to understanding the suffering of a nation. Keillor says that humility is a necessity when asserting that any event is due to divine action, but maintains that such assertion is natural to any historically based interpretation of events.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eNew Urbanism . . . has an implicit natural law structure.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Philip Bess\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePhilip Bess sees our modern-day confusion and moral illiteracy worked out visibly in the cities and buildings our architects create. From this standpoint, he discusses the secular roots and pragmatic tendencies of some New Urbanists. He also talks about how Christians used to assume that cities were places to live out the good life, whereas today, we have mostly abandoned them for the suburbs, leaving cities emptied of true community and no more than economically-driven entertainment zones. Bess points out a common contradiction in thinking among architects, who on the one hand wish for community and meaning, and on the other insist on artistic freedom at the expense of human flourishing.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWords are not just names for things . . . they have power, they have energy, they have agency.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Scott Cairns\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePoet Scott Cairns reflects on the beauty of language and the power of words. He says languages can\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ehaunt\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eone another, and describes the manner in which one word can lead to another. Poetry is not so much about saying something definite as about discovering the artistic potential of the word as a medium. Cairns describes the relationship the poet has with his work as a means of that discovery. As proof of the stand-alone power of words, he argues that the meaning of the poem can transcend the original scope of its author.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe universe is a deep and rich place for someone who believes in God the creator, God a personal creator, who enters into the lives of the human beings that he made in his own image and likeness. . . . Without that, the universe is rather flat.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Anthony Esolen\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAnthony Esolen describes the shallow manner in which modern literary critics approach the writings of Christians in past centuries. The richness of Shakespeare\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es worldview, for instance, cannot fully be grasped unless these critics are willing to set aside their own presuppositions and consider the ideas as they were put forward: with sincerity.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIf your view of love does not involve the entire human race past, present, and future, and the entire cosmos we live in, and all the angels and saints, and the three-personed God almighty . . . then your view of love, if you are a Christian, is too cramped. . . . And if you are reducing God to a pleasant feeling, then you do not understand God.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Anthony Esolen\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAnthony Esolen here discusses three elements of Christian belief that are badly misconstrued by Western literary critics. Time, power, and love are central topics to any philosophical discussion, and Esolen shows how flat these discussions become without Christianity\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es richness and complexity. In fact, Christianity turns their assumptions upside-down: where modern critics talk about\u003cspan\u003e \u003c\/span\u003eempowerment, the gospel claims instead that God chooses the foolish and weak things of the world to overcome the strong.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIn Practical Deism . . . there\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a heavy compartmentalization of knowledge altogether in which holistic theology of the pre-eighteenth-century variety becomes a victim.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—John Witte, Jr.\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eIn this bonus segment John Witte, Jr. explains four different configurations of church and state during western history. The oldest of these is\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eChurch versus State\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich pits the kingdom of light against the kingdom of darkness, expressed by monasticism and Anabaptism. Second, the Imperialist model claims the State is superior to the church, as seen in the Anglican synthesis of Henry VIII and the concept of the Divine right of Kings. Lutheran thought on the other hand Witte describes as the Two Powers theory, which places equal powers side by side with their own calling and jurisdiction. Finally, the fourth model stems from the twelfth century Papalist model, in which the Church is above the State — thus Canon law superior to Civil law. Witte goes on to discuss the Enlightenment and the theory of church\/state relation ultimately influential on the American experiment.\u003c\/p\u003e"}, "replace": { "published_at": "2007-09-01 22:28:23" } }
Volume 87 (CD Edition)

Guests on Volume 87: John Witte, Jr., on law and religion in the Western tradition; Steven Keillor, on God’s judgments and history; Philip Bess, on New Urbanism and natural law; Scott Cairns, on words and poetry’s work; and Anthony Esolen, on literary critics and Christian belief.


Its now fatuous to say that law and morality are separate. Law, even in its secularized Enlightenment form, is dripping with moral prescriptions and presuppositions. 

—John Witte, Jr. 

The historical relationship between law and religion has not always been peaceful, but there was an assumed similarity between the two. John Witte, Jr. points out the dualistic tendencies in the teaching and practice of law in our society: students learn to practice law with very little deep reflection on its meaning. Witte hopes to encourage a universal understanding of law as it relates to other disciplines, and to rediscover the relationship and guidance religion offers to fundamental moral questions.

God is an active investigator as well as a judge, so that he is testing and probing . . . the judge simply receives evidence brought by others, whereas the Hebrew concept was of an active God. 

—Steven Keillor 

Keillor discusses how and why Christianity is an interpreter of history as a whole, not simply of individual human actions. He argues that the Old Testament judgment of nations can be carried forward into the New Testament, dismissing the idea that Christianity only has to do with the individual rather than an entire nation. Within this broader framework, he sees Abraham Lincoln’s second inaugural address as an example of what is now an unthinkable approach to understanding the suffering of a nation. Keillor says that humility is a necessity when asserting that any event is due to divine action, but maintains that such assertion is natural to any historically based interpretation of events.

New Urbanism . . . has an implicit natural law structure. 

—Philip Bess 

Philip Bess sees our modern-day confusion and moral illiteracy worked out visibly in the cities and buildings our architects create. From this standpoint, he discusses the secular roots and pragmatic tendencies of some New Urbanists. He also talks about how Christians used to assume that cities were places to live out the good life, whereas today, we have mostly abandoned them for the suburbs, leaving cities emptied of true community and no more than economically-driven entertainment zones. Bess points out a common contradiction in thinking among architects, who on the one hand wish for community and meaning, and on the other insist on artistic freedom at the expense of human flourishing.

Words are not just names for things . . . they have power, they have energy, they have agency. 

—Scott Cairns 

Poet Scott Cairns reflects on the beauty of language and the power of words. He says languages can haunt one another, and describes the manner in which one word can lead to another. Poetry is not so much about saying something definite as about discovering the artistic potential of the word as a medium. Cairns describes the relationship the poet has with his work as a means of that discovery. As proof of the stand-alone power of words, he argues that the meaning of the poem can transcend the original scope of its author.

The universe is a deep and rich place for someone who believes in God the creator, God a personal creator, who enters into the lives of the human beings that he made in his own image and likeness. . . . Without that, the universe is rather flat. 

—Anthony Esolen 

Anthony Esolen describes the shallow manner in which modern literary critics approach the writings of Christians in past centuries. The richness of Shakespeares worldview, for instance, cannot fully be grasped unless these critics are willing to set aside their own presuppositions and consider the ideas as they were put forward: with sincerity.

If your view of love does not involve the entire human race past, present, and future, and the entire cosmos we live in, and all the angels and saints, and the three-personed God almighty . . . then your view of love, if you are a Christian, is too cramped. . . . And if you are reducing God to a pleasant feeling, then you do not understand God. 

—Anthony Esolen 

Anthony Esolen here discusses three elements of Christian belief that are badly misconstrued by Western literary critics. Time, power, and love are central topics to any philosophical discussion, and Esolen shows how flat these discussions become without Christianitys richness and complexity. In fact, Christianity turns their assumptions upside-down: where modern critics talk about empowerment, the gospel claims instead that God chooses the foolish and weak things of the world to overcome the strong.

In Practical Deism . . . theres a heavy compartmentalization of knowledge altogether in which holistic theology of the pre-eighteenth-century variety becomes a victim. 

—John Witte, Jr. 

In this bonus segment John Witte, Jr. explains four different configurations of church and state during western history. The oldest of these is Church versus State which pits the kingdom of light against the kingdom of darkness, expressed by monasticism and Anabaptism. Second, the Imperialist model claims the State is superior to the church, as seen in the Anglican synthesis of Henry VIII and the concept of the Divine right of Kings. Lutheran thought on the other hand Witte describes as the Two Powers theory, which places equal powers side by side with their own calling and jurisdiction. Finally, the fourth model stems from the twelfth century Papalist model, in which the Church is above the State — thus Canon law superior to Civil law. Witte goes on to discuss the Enlightenment and the theory of church/state relation ultimately influential on the American experiment.

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{ "product": {"id":4761440157759,"title":"Volume 85 (CD Edition)","handle":"mh-85-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 85: C. John Sommerville, on how higher education, divorced from higher realities, has become socially irrelevant; Catherine Albanese, on American\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003emetaphysical religion,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003evarieties of gnosticism, and the quest for spiritual energy; Christopher Shannon, on how social scientists encouraged the rise of autonomous individualism in twentieth-century America; Michael G. Lawler, on the development of the idea of marriage as covenant in Roman Catholic thought; Gilbert Meilaender, on lessons from Augustine in defining proper expectations for the Christian life; Matthew Dickerson, on J. R. R. Tolkien\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es vision of stewardship of the earth: the glory of trees and the shepherdhood of ents.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eFaith belongs in the academy in ways that would still be surprising to people.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—C. John Sommerville\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor C. John Sommerville describes the increasingly marginal influence of universities in our society, and why they seem to be of no substantive relevance to people outside the school, with the exception perhaps of sports teams. He argues that this is because they are secular, while clarifying that he does not think religious schools are the only ones with a right to exist. Enlightenment thinking distrusted religious authority, but Sommerville argues in his book\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Decline of the Secular University\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003ethat universities will continue to be irrelevant as long as they insist on avoiding sustained reflection on what it means to be human. He sees in the academy the beginnings of a criticism of Enlightenment ideals, which he hopes may soon lead them to rediscover the relevance of religion.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eOur human world is a small-scale model of that larger reality.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Catherine Albanese\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eEarly American history was suffused with a variety of fervent religious experimentations, from alchemy and astrology to the Transcendentalists’ intuitive knowledge. Catherine Albenese is professor and chair of the department of religious studies at UC Santa Barbara, and has written\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eA Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion\u003c\/cite\u003e. She describes this\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003emetaphysical religion\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eas progressive and democratic, unlike the often overused term\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003egnosticism\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich in its ancient sense was too elitist to fit the American way. Stemming from experimentation in such things as magic and numerology, this metaphysical awareness lives on today in many forms, including aura healing, acupuncture, and the quest for spiritual energy.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThere is a greater sense that what it means to be an American is to be someone who is master of [his] own destiny.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Christopher Shannon\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Christopher Shannon is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eConspicuous Criticism: Tradition, the Individual, and Culture in Modern American Social Thought\u003c\/cite\u003e. He discusses how early twentieth-century social scientists encouraged the American idea that individual identity works against communal membership. Newcomers to America sought the best of old and new worlds by not giving up culture and tradition, but seeking economic success. In the end, however, their traditions were abandoned for a sense of individual fulfillment. As Shannon puts it,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ethe official acceptance of diversity is a first step toward a more insidious assimilation.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eDetachment becomes a way of life as the individual asserts power over his traditional culture in order to recreate himself.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIf marriage is indeed a symbol of the great covenant, then perhaps we could talk about marriage itself as a covenant.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Michael G. Lawler\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eIn the 1930\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es, theologians began to complain that the Catholic Church’s language concerning marriage was too juridical,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003elike buying a car.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eAs Michael G. Lawler points out in his book\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eCovenant Marriage in Comparative Perspective\u003c\/cite\u003e, the covenant between Israel and God is of the same type as that between man and woman, and the latter should employ similar oaths. The Vatican council’s conclusion in the 1960\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es altered the language to emphasize the intimacy and fidelity appropriate to a covenantal understanding. Lawler discusses the difference between contract and covenant, the implications to the parties involved, and the seriousness with which it should be entered into.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWhat\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es terrible about hell is that you\u003cspan class=\"s1\"\u003e’\u003c\/span\u003eve lost God.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Gilbert Meilaender\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDiscussions of ethics tend to insist on decisive answers. Yet the most important questions persist and cannot be quickly answered. Gilbert Meilaender’s discussion of lessons learned from Augustine begins with the insight that thought must be shaped over time, and books should be savored and revisited. In\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Way That Leads There: Augustinian Reflections on the Christian Life\u003c\/cite\u003e, Meilaender maintains that in order to follow God we must be prepared not to be happy. This is central to Augustine’s concern with how we understand ourselves in relation to God. God himself, and his presence, is our delight; if we keep in mind that he is not merely an instrument we use for our happiness, we will understand why relief of suffering is not the highest good.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eFor Tolkien it was a very holistic thing: you consider the meaning and purpose of the earth in the same breath that you consider how you live on it and how you interact with it.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Matthew Dickerson\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAuthor Matthew Dickerson discusses how the resonance of the ideas of Wendell Berry and others with the holistic vision of Tolkien\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es works inspired his book \u003ccite\u003eEnts, Elves, and Eriador: The Environmental Vision of J. R. R. Tolkien\u003c\/cite\u003e. Dickerson argues that Tolkien’s treatment of wilderness is very much at odds with our modern way of talking about nature. Even the term\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003enatural resource\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis a value judgement, seeing the earth merely as a tool to be used up. Dickerson sees the Creation story behind\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Lord of the Rings\u003c\/cite\u003e—\u003ccite\u003eThe Silmarillion\u003c\/cite\u003e, Tolkien’s lifelong and greatest project—as an example of the purposefulness he sees in creation; an indisputable reason to keep away from the abuse of it. The Silmarils’ beauty is a metaphor for nature itself, and Dickerson discusses the connectedness between every area of our lives and every piece of creation, and the necessity for sustainability in our stewardship of the environment.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eHe saw the beauty and the value of the physical, created world . . . the earth itself is important. It is the creation of a good creator.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Matthew Dickerson\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eIn this bonus track, Matthew Dickerson discusses how Tolkien was strongly anti-Gnostic in his care for nature. Tolkien implies in\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Lord of the Rings\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003ethat the cutting down of trees can fall into two levels of evil: utilitarian destruction, and, even worse, purposeless destruction. Such evil destruction is not merely unpleasant to some, nor inconvenient to many, but is morally judged. Meditation on beautiful architecture also provides a legitimate type of drawing closer to God, but Tolkien was especially taken with the Psalms that give moral weight to trees. He clearly saw how these elements of nature (trees, water) draw us through the Psalmist to our creator.\u003c\/p\u003e","published_at":"2020-08-28T12:34:16-04:00","created_at":"2020-08-28T12:34:17-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["C. John Sommerville","Catherine Albanese","CD Edition","Christopher Shannon","Covenant marriage","Creation","Gilbert Meilaender","Happiness","Higher education","Individualism","J. R. R. Tolkien","Marriage","Matthew Dickerson","Michael G. 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charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 85: C. John Sommerville, on how higher education, divorced from higher realities, has become socially irrelevant; Catherine Albanese, on American\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003emetaphysical religion,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003evarieties of gnosticism, and the quest for spiritual energy; Christopher Shannon, on how social scientists encouraged the rise of autonomous individualism in twentieth-century America; Michael G. Lawler, on the development of the idea of marriage as covenant in Roman Catholic thought; Gilbert Meilaender, on lessons from Augustine in defining proper expectations for the Christian life; Matthew Dickerson, on J. R. R. Tolkien\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es vision of stewardship of the earth: the glory of trees and the shepherdhood of ents.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eFaith belongs in the academy in ways that would still be surprising to people.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—C. John Sommerville\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor C. John Sommerville describes the increasingly marginal influence of universities in our society, and why they seem to be of no substantive relevance to people outside the school, with the exception perhaps of sports teams. He argues that this is because they are secular, while clarifying that he does not think religious schools are the only ones with a right to exist. Enlightenment thinking distrusted religious authority, but Sommerville argues in his book\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Decline of the Secular University\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003ethat universities will continue to be irrelevant as long as they insist on avoiding sustained reflection on what it means to be human. He sees in the academy the beginnings of a criticism of Enlightenment ideals, which he hopes may soon lead them to rediscover the relevance of religion.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eOur human world is a small-scale model of that larger reality.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Catherine Albanese\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eEarly American history was suffused with a variety of fervent religious experimentations, from alchemy and astrology to the Transcendentalists’ intuitive knowledge. Catherine Albenese is professor and chair of the department of religious studies at UC Santa Barbara, and has written\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eA Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion\u003c\/cite\u003e. She describes this\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003emetaphysical religion\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eas progressive and democratic, unlike the often overused term\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003egnosticism\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich in its ancient sense was too elitist to fit the American way. Stemming from experimentation in such things as magic and numerology, this metaphysical awareness lives on today in many forms, including aura healing, acupuncture, and the quest for spiritual energy.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThere is a greater sense that what it means to be an American is to be someone who is master of [his] own destiny.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Christopher Shannon\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Christopher Shannon is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eConspicuous Criticism: Tradition, the Individual, and Culture in Modern American Social Thought\u003c\/cite\u003e. He discusses how early twentieth-century social scientists encouraged the American idea that individual identity works against communal membership. Newcomers to America sought the best of old and new worlds by not giving up culture and tradition, but seeking economic success. In the end, however, their traditions were abandoned for a sense of individual fulfillment. As Shannon puts it,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ethe official acceptance of diversity is a first step toward a more insidious assimilation.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eDetachment becomes a way of life as the individual asserts power over his traditional culture in order to recreate himself.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIf marriage is indeed a symbol of the great covenant, then perhaps we could talk about marriage itself as a covenant.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Michael G. Lawler\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eIn the 1930\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es, theologians began to complain that the Catholic Church’s language concerning marriage was too juridical,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003elike buying a car.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eAs Michael G. Lawler points out in his book\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eCovenant Marriage in Comparative Perspective\u003c\/cite\u003e, the covenant between Israel and God is of the same type as that between man and woman, and the latter should employ similar oaths. The Vatican council’s conclusion in the 1960\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es altered the language to emphasize the intimacy and fidelity appropriate to a covenantal understanding. Lawler discusses the difference between contract and covenant, the implications to the parties involved, and the seriousness with which it should be entered into.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWhat\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es terrible about hell is that you\u003cspan class=\"s1\"\u003e’\u003c\/span\u003eve lost God.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Gilbert Meilaender\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eDiscussions of ethics tend to insist on decisive answers. Yet the most important questions persist and cannot be quickly answered. Gilbert Meilaender’s discussion of lessons learned from Augustine begins with the insight that thought must be shaped over time, and books should be savored and revisited. In\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Way That Leads There: Augustinian Reflections on the Christian Life\u003c\/cite\u003e, Meilaender maintains that in order to follow God we must be prepared not to be happy. This is central to Augustine’s concern with how we understand ourselves in relation to God. God himself, and his presence, is our delight; if we keep in mind that he is not merely an instrument we use for our happiness, we will understand why relief of suffering is not the highest good.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eFor Tolkien it was a very holistic thing: you consider the meaning and purpose of the earth in the same breath that you consider how you live on it and how you interact with it.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Matthew Dickerson\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAuthor Matthew Dickerson discusses how the resonance of the ideas of Wendell Berry and others with the holistic vision of Tolkien\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es works inspired his book \u003ccite\u003eEnts, Elves, and Eriador: The Environmental Vision of J. R. R. Tolkien\u003c\/cite\u003e. Dickerson argues that Tolkien’s treatment of wilderness is very much at odds with our modern way of talking about nature. Even the term\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003enatural resource\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis a value judgement, seeing the earth merely as a tool to be used up. Dickerson sees the Creation story behind\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Lord of the Rings\u003c\/cite\u003e—\u003ccite\u003eThe Silmarillion\u003c\/cite\u003e, Tolkien’s lifelong and greatest project—as an example of the purposefulness he sees in creation; an indisputable reason to keep away from the abuse of it. The Silmarils’ beauty is a metaphor for nature itself, and Dickerson discusses the connectedness between every area of our lives and every piece of creation, and the necessity for sustainability in our stewardship of the environment.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eHe saw the beauty and the value of the physical, created world . . . the earth itself is important. It is the creation of a good creator.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Matthew Dickerson\u003c\/cite\u003e\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eIn this bonus track, Matthew Dickerson discusses how Tolkien was strongly anti-Gnostic in his care for nature. Tolkien implies in\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Lord of the Rings\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003ethat the cutting down of trees can fall into two levels of evil: utilitarian destruction, and, even worse, purposeless destruction. Such evil destruction is not merely unpleasant to some, nor inconvenient to many, but is morally judged. Meditation on beautiful architecture also provides a legitimate type of drawing closer to God, but Tolkien was especially taken with the Psalms that give moral weight to trees. He clearly saw how these elements of nature (trees, water) draw us through the Psalmist to our creator.\u003c\/p\u003e"}, "replace": { "published_at": "2007-03-01 22:26:59" } }
Volume 85 (CD Edition)

Guests on Volume 85: C. John Sommerville, on how higher education, divorced from higher realities, has become socially irrelevant; Catherine Albanese, on American metaphysical religion, varieties of gnosticism, and the quest for spiritual energy; Christopher Shannon, on how social scientists encouraged the rise of autonomous individualism in twentieth-century America; Michael G. Lawler, on the development of the idea of marriage as covenant in Roman Catholic thought; Gilbert Meilaender, on lessons from Augustine in defining proper expectations for the Christian life; Matthew Dickerson, on J. R. R. Tolkiens vision of stewardship of the earth: the glory of trees and the shepherdhood of ents.


Faith belongs in the academy in ways that would still be surprising to people. 

—C. John Sommerville 

Professor C. John Sommerville describes the increasingly marginal influence of universities in our society, and why they seem to be of no substantive relevance to people outside the school, with the exception perhaps of sports teams. He argues that this is because they are secular, while clarifying that he does not think religious schools are the only ones with a right to exist. Enlightenment thinking distrusted religious authority, but Sommerville argues in his book The Decline of the Secular University that universities will continue to be irrelevant as long as they insist on avoiding sustained reflection on what it means to be human. He sees in the academy the beginnings of a criticism of Enlightenment ideals, which he hopes may soon lead them to rediscover the relevance of religion.

Our human world is a small-scale model of that larger reality. 

—Catherine Albanese 

Early American history was suffused with a variety of fervent religious experimentations, from alchemy and astrology to the Transcendentalists’ intuitive knowledge. Catherine Albenese is professor and chair of the department of religious studies at UC Santa Barbara, and has written A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion. She describes this metaphysical religion as progressive and democratic, unlike the often overused term gnosticism which in its ancient sense was too elitist to fit the American way. Stemming from experimentation in such things as magic and numerology, this metaphysical awareness lives on today in many forms, including aura healing, acupuncture, and the quest for spiritual energy.

There is a greater sense that what it means to be an American is to be someone who is master of [his] own destiny. 

—Christopher Shannon 

Professor Christopher Shannon is author of Conspicuous Criticism: Tradition, the Individual, and Culture in Modern American Social Thought. He discusses how early twentieth-century social scientists encouraged the American idea that individual identity works against communal membership. Newcomers to America sought the best of old and new worlds by not giving up culture and tradition, but seeking economic success. In the end, however, their traditions were abandoned for a sense of individual fulfillment. As Shannon puts it, the official acceptance of diversity is a first step toward a more insidious assimilation. Detachment becomes a way of life as the individual asserts power over his traditional culture in order to recreate himself.

If marriage is indeed a symbol of the great covenant, then perhaps we could talk about marriage itself as a covenant. 

—Michael G. Lawler 

In the 1930s, theologians began to complain that the Catholic Church’s language concerning marriage was too juridical, like buying a car. As Michael G. Lawler points out in his book Covenant Marriage in Comparative Perspective, the covenant between Israel and God is of the same type as that between man and woman, and the latter should employ similar oaths. The Vatican council’s conclusion in the 1960s altered the language to emphasize the intimacy and fidelity appropriate to a covenantal understanding. Lawler discusses the difference between contract and covenant, the implications to the parties involved, and the seriousness with which it should be entered into.

Whats terrible about hell is that youve lost God. 

—Gilbert Meilaender 

Discussions of ethics tend to insist on decisive answers. Yet the most important questions persist and cannot be quickly answered. Gilbert Meilaender’s discussion of lessons learned from Augustine begins with the insight that thought must be shaped over time, and books should be savored and revisited. In The Way That Leads There: Augustinian Reflections on the Christian Life, Meilaender maintains that in order to follow God we must be prepared not to be happy. This is central to Augustine’s concern with how we understand ourselves in relation to God. God himself, and his presence, is our delight; if we keep in mind that he is not merely an instrument we use for our happiness, we will understand why relief of suffering is not the highest good.

For Tolkien it was a very holistic thing: you consider the meaning and purpose of the earth in the same breath that you consider how you live on it and how you interact with it. 

—Matthew Dickerson 

Author Matthew Dickerson discusses how the resonance of the ideas of Wendell Berry and others with the holistic vision of Tolkiens works inspired his book Ents, Elves, and Eriador: The Environmental Vision of J. R. R. Tolkien. Dickerson argues that Tolkien’s treatment of wilderness is very much at odds with our modern way of talking about nature. Even the term natural resource is a value judgement, seeing the earth merely as a tool to be used up. Dickerson sees the Creation story behind The Lord of the RingsThe Silmarillion, Tolkien’s lifelong and greatest project—as an example of the purposefulness he sees in creation; an indisputable reason to keep away from the abuse of it. The Silmarils’ beauty is a metaphor for nature itself, and Dickerson discusses the connectedness between every area of our lives and every piece of creation, and the necessity for sustainability in our stewardship of the environment.

He saw the beauty and the value of the physical, created world . . . the earth itself is important. It is the creation of a good creator. 

—Matthew Dickerson

In this bonus track, Matthew Dickerson discusses how Tolkien was strongly anti-Gnostic in his care for nature. Tolkien implies in The Lord of the Rings that the cutting down of trees can fall into two levels of evil: utilitarian destruction, and, even worse, purposeless destruction. Such evil destruction is not merely unpleasant to some, nor inconvenient to many, but is morally judged. Meditation on beautiful architecture also provides a legitimate type of drawing closer to God, but Tolkien was especially taken with the Psalms that give moral weight to trees. He clearly saw how these elements of nature (trees, water) draw us through the Psalmist to our creator.

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{ "product": {"id":4761438748735,"title":"Volume 84 (CD Edition)","handle":"mh-84-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 84: Harry R. Lewis, on higher education\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es amnesia about its purposes, and how that shortchanges students; Nicholas Wolterstorff, on Abraham Kuyper (1837-1927), the French Revolution, worldviews, and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003esphere sovereignty\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e; Brendan Sweetman, on why religious worldviews should not be excluded from political life; James Turner Johnson, on the development of Christian thought about the meaning of marriage; David Martin, on how the 1960s replayed themes of the 1890s and 1930s; and Edward Ericson, Jr., on Aleksandr Solzhenitsyn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es beginnings and legacy.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThere is a great role that the arts play in lifting the human spirit in a way that few other things in life do.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Harry R. Lewis\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Harry R. Lewis discusses the state of contemporary university education and what it could offer students. Lewis is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eExcellence Without a Soul: How a Great University Forgot Education\u003c\/cite\u003e. He explains that universities in America have forgotten that their task is in part to educate students about humanity and about what it means to be a citizen; they focus instead on providing them\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ea good experience.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eLewis describes how universities are becoming globalized and why that concerns him. He also addresses why the humanities are an important component of university education.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eCalvinism in particular and Christianity in general is not just a set of beliefs about eternity and how to get to eternity and how to be pious.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Nicholas Wolterstorff\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Nicholas Wolterstorff discusses two concepts prevalent in the theology of Abraham Kuyper. Wolterstorff is author of the essay \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cspan\u003eAbraham Kuyper (1837-1920)\u003c\/span\u003e\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e published in the anthology \u003c\/span\u003e\u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1\u003c\/cite\u003e\u003cspan\u003e. Kuyper is well-known for his work on worldview and sphere sovereignty. Wolterstorff describes how Kuyper\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es first parish influenced his thinking on worldview. Close observation of the French Revolution, he explains, is partly responsible for the development of Kuyper\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es thought on sphere sovereignty. Wolterstorff attends to what both terms mean.\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe belief that all human beings are created equally, in the image of God, has political implications.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Brendan Sweetman\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Brendan Sweetman discusses the relationship between worldviews and politics. Sweetman, author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eWhy Politics Needs Religion: The Place of Religious Arguments in the Public Square\u003c\/cite\u003e, says that he has been interested in how worldviews shape political discussions and decisions since his time in graduate school. Whether people realize it or not, some sort of worldview informs their thoughts about what should be debated in the public square and the premises that should be used in the debates. Sweetman notes that the primary worldview guiding public dialogues in pluralistic democracies is secular. He states that a religious worldview should bear equal weight in political discourse.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe man is the helper for the woman, the woman is the helper for the man. The proper marriage relationship is one in which each gives help to the other to enable him or her to be what he or she ought to be and to complete one another in that whole process of reciprocal self-giving.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—James Turner Johnson\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor James Turner Johnson discusses the Puritan comprehension of marriage as a covenant between friends of the opposite sex. Johnson is author of the essay\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eMarriage As Covenant in Early Protestant Thought: Its Development and Implications,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich is published in the anthology\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eCovenant Marriage in Comparative Perspective\u003c\/cite\u003e. He explains that the English Puritans drew on the history of thought about marriage from Augustine to the Middle Ages in order to develop their understanding of it. Johnson states that they emphasize reciprocity in marriage. He also notes what Anne Bradstreet’s poetry indicates about how the Puritans thought of marriage as the truest of friendships.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe pope [has] identified narcissism as the core problem of Western Europe.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—David Martin\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eSociologist David Martin defends his claim that the 1960s were a turning point in Western culture. Martin is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eOn Secularization: Towards a Revised General Theory\u003c\/cite\u003e. He notes that the 1960s saw a full flowering of hostility towards, and rejection of, the constrictions institutions place on individuals. The seeds of this antinomianism were sown decades earlier, particularly in the 1890s and 1930s, says Martin. He explains that the fruit of the flowering is skepticism and narcissism.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBut now what is true about the [\u003ccite\u003eThe Gulag Archipelago\u003c\/cite\u003e] is true about [\u003ccite\u003eOne Day in the Life of Ivan Denisovich\u003c\/cite\u003e], first of all he was wanting to say: see humanity in extremis . . . You cannot drive humanity entirely out of human beings.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Edward Ericson, Jr.\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Edward Ericson, Jr., tells the story of the publication of Aleksandr Solzhenitsyn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es first work and discusses the difference between how his work was perceived and what he intended with it. Ericson is editor of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Solzhenitsyn Reader: New and Essential Writings, 1947-2005\u003c\/cite\u003e. When the editor who first published Solzhenitsyn read his manuscript, he changed from his pajamas into formal office attire because he knew he was in the presence of a new world masterpiece. When that masterpiece was published, and for decades afterwards, readers and critics presumed that Solzhenitsyn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es writings were intended primarily for political purposes. Ericson explains why such presumptions are wrong and illuminates the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eperennial values”\u003cspan\u003e \u003c\/span\u003eof the novels.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et have a principle about what our job is with students other than to make sure they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere happy and satisfied with their college experience.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Harry R. Lewis\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Harry R. Lewis describes how colleges are discouraging their students from becoming responsible adults. Lewis is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eExcellence without a Soul: How a Great University Forgot Education\u003c\/cite\u003e. The current trend in colleges and universities, which is similar to the trend in other institutions, is to give students what they want rather than what they need. So instead of routinely prompting students to address questions about their motivations and the types of lives they wish to lead, universities are busy providing soft beds and pubs so that students might have an enjoyable college experience. Lewis attends to the role colleges and faculty could play in students\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003elives.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e","published_at":"2020-08-28T12:33:02-04:00","created_at":"2020-08-28T12:33:02-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Abraham Kuyper","Adolescence","Aleksandr Solzhenitsyn","Authority","Brendan Sweetman","CD Edition","Covenant marriage","Cynicism","David Martin","Edward Ericson Jr.","Globalization","Harry R. Lewis","Higher education","James Turner Johnson","Marriage","Nicholas Wolterstorff","Religion and Society","Russian literature","Secularization","Subsidiarity","Worldview"],"price":1500,"price_min":1500,"price_max":1500,"available":false,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32951619485759,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-84-CD","requires_shipping":false,"taxable":true,"featured_image":null,"available":false,"name":"Volume 84 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":0,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-84CD.jpg?v=1605284171","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Excellence_without_a_Soul_1e974bdc-2f14-4aa5-884f-a62c0d261399.png?v=1605284171","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Teachings_of_Modern_Christianity_6a8c89c7-94f5-464d-afa7-07e0425620ff.png?v=1605284171","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Sweetman_d63ed72c-41ab-44c0-9c10-8913284a2261.png?v=1605284171","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/CovenantMarriage_6e4d807e-0e83-4169-ad46-43241ead5b76.png?v=1605284171","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/On_Secularization_764b388c-0254-4496-a344-b8de2b6840ce.png?v=1605284171","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Solzhenitsyn_Reader_b8d139e4-7ac6-40e0-87b0-250c181844d9.png?v=1605284171"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-84CD.jpg?v=1605284171","options":["Title"],"media":[{"alt":null,"id":7814707183679,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-84CD.jpg?v=1605284171"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-84CD.jpg?v=1605284171","width":1060},{"alt":null,"id":7456768720959,"position":2,"preview_image":{"aspect_ratio":0.671,"height":550,"width":369,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Excellence_without_a_Soul_1e974bdc-2f14-4aa5-884f-a62c0d261399.png?v=1605284171"},"aspect_ratio":0.671,"height":550,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Excellence_without_a_Soul_1e974bdc-2f14-4aa5-884f-a62c0d261399.png?v=1605284171","width":369},{"alt":null,"id":7456768753727,"position":3,"preview_image":{"aspect_ratio":0.69,"height":510,"width":352,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Teachings_of_Modern_Christianity_6a8c89c7-94f5-464d-afa7-07e0425620ff.png?v=1605284171"},"aspect_ratio":0.69,"height":510,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Teachings_of_Modern_Christianity_6a8c89c7-94f5-464d-afa7-07e0425620ff.png?v=1605284171","width":352},{"alt":null,"id":7456768786495,"position":4,"preview_image":{"aspect_ratio":0.679,"height":545,"width":370,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Sweetman_d63ed72c-41ab-44c0-9c10-8913284a2261.png?v=1605284171"},"aspect_ratio":0.679,"height":545,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Sweetman_d63ed72c-41ab-44c0-9c10-8913284a2261.png?v=1605284171","width":370},{"alt":null,"id":7456768819263,"position":5,"preview_image":{"aspect_ratio":0.679,"height":517,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/CovenantMarriage_6e4d807e-0e83-4169-ad46-43241ead5b76.png?v=1605284171"},"aspect_ratio":0.679,"height":517,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/CovenantMarriage_6e4d807e-0e83-4169-ad46-43241ead5b76.png?v=1605284171","width":351},{"alt":null,"id":7456768852031,"position":6,"preview_image":{"aspect_ratio":0.678,"height":546,"width":370,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/On_Secularization_764b388c-0254-4496-a344-b8de2b6840ce.png?v=1605284171"},"aspect_ratio":0.678,"height":546,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/On_Secularization_764b388c-0254-4496-a344-b8de2b6840ce.png?v=1605284171","width":370},{"alt":null,"id":7456768884799,"position":7,"preview_image":{"aspect_ratio":0.691,"height":534,"width":369,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Solzhenitsyn_Reader_b8d139e4-7ac6-40e0-87b0-250c181844d9.png?v=1605284171"},"aspect_ratio":0.691,"height":534,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Solzhenitsyn_Reader_b8d139e4-7ac6-40e0-87b0-250c181844d9.png?v=1605284171","width":369}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 84: Harry R. Lewis, on higher education\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es amnesia about its purposes, and how that shortchanges students; Nicholas Wolterstorff, on Abraham Kuyper (1837-1927), the French Revolution, worldviews, and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003esphere sovereignty\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e; Brendan Sweetman, on why religious worldviews should not be excluded from political life; James Turner Johnson, on the development of Christian thought about the meaning of marriage; David Martin, on how the 1960s replayed themes of the 1890s and 1930s; and Edward Ericson, Jr., on Aleksandr Solzhenitsyn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es beginnings and legacy.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThere is a great role that the arts play in lifting the human spirit in a way that few other things in life do.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Harry R. Lewis\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Harry R. Lewis discusses the state of contemporary university education and what it could offer students. Lewis is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eExcellence Without a Soul: How a Great University Forgot Education\u003c\/cite\u003e. He explains that universities in America have forgotten that their task is in part to educate students about humanity and about what it means to be a citizen; they focus instead on providing them\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ea good experience.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eLewis describes how universities are becoming globalized and why that concerns him. He also addresses why the humanities are an important component of university education.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eCalvinism in particular and Christianity in general is not just a set of beliefs about eternity and how to get to eternity and how to be pious.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Nicholas Wolterstorff\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Nicholas Wolterstorff discusses two concepts prevalent in the theology of Abraham Kuyper. Wolterstorff is author of the essay \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cspan\u003eAbraham Kuyper (1837-1920)\u003c\/span\u003e\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e published in the anthology \u003c\/span\u003e\u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1\u003c\/cite\u003e\u003cspan\u003e. Kuyper is well-known for his work on worldview and sphere sovereignty. Wolterstorff describes how Kuyper\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es first parish influenced his thinking on worldview. Close observation of the French Revolution, he explains, is partly responsible for the development of Kuyper\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es thought on sphere sovereignty. Wolterstorff attends to what both terms mean.\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe belief that all human beings are created equally, in the image of God, has political implications.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Brendan Sweetman\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Brendan Sweetman discusses the relationship between worldviews and politics. Sweetman, author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eWhy Politics Needs Religion: The Place of Religious Arguments in the Public Square\u003c\/cite\u003e, says that he has been interested in how worldviews shape political discussions and decisions since his time in graduate school. Whether people realize it or not, some sort of worldview informs their thoughts about what should be debated in the public square and the premises that should be used in the debates. Sweetman notes that the primary worldview guiding public dialogues in pluralistic democracies is secular. He states that a religious worldview should bear equal weight in political discourse.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe man is the helper for the woman, the woman is the helper for the man. The proper marriage relationship is one in which each gives help to the other to enable him or her to be what he or she ought to be and to complete one another in that whole process of reciprocal self-giving.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—James Turner Johnson\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor James Turner Johnson discusses the Puritan comprehension of marriage as a covenant between friends of the opposite sex. Johnson is author of the essay\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eMarriage As Covenant in Early Protestant Thought: Its Development and Implications,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich is published in the anthology\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eCovenant Marriage in Comparative Perspective\u003c\/cite\u003e. He explains that the English Puritans drew on the history of thought about marriage from Augustine to the Middle Ages in order to develop their understanding of it. Johnson states that they emphasize reciprocity in marriage. He also notes what Anne Bradstreet’s poetry indicates about how the Puritans thought of marriage as the truest of friendships.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe pope [has] identified narcissism as the core problem of Western Europe.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—David Martin\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eSociologist David Martin defends his claim that the 1960s were a turning point in Western culture. Martin is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eOn Secularization: Towards a Revised General Theory\u003c\/cite\u003e. He notes that the 1960s saw a full flowering of hostility towards, and rejection of, the constrictions institutions place on individuals. The seeds of this antinomianism were sown decades earlier, particularly in the 1890s and 1930s, says Martin. He explains that the fruit of the flowering is skepticism and narcissism.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eBut now what is true about the [\u003ccite\u003eThe Gulag Archipelago\u003c\/cite\u003e] is true about [\u003ccite\u003eOne Day in the Life of Ivan Denisovich\u003c\/cite\u003e], first of all he was wanting to say: see humanity in extremis . . . You cannot drive humanity entirely out of human beings.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Edward Ericson, Jr.\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Edward Ericson, Jr., tells the story of the publication of Aleksandr Solzhenitsyn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es first work and discusses the difference between how his work was perceived and what he intended with it. Ericson is editor of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Solzhenitsyn Reader: New and Essential Writings, 1947-2005\u003c\/cite\u003e. When the editor who first published Solzhenitsyn read his manuscript, he changed from his pajamas into formal office attire because he knew he was in the presence of a new world masterpiece. When that masterpiece was published, and for decades afterwards, readers and critics presumed that Solzhenitsyn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es writings were intended primarily for political purposes. Ericson explains why such presumptions are wrong and illuminates the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eperennial values”\u003cspan\u003e \u003c\/span\u003eof the novels.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe don\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et have a principle about what our job is with students other than to make sure they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere happy and satisfied with their college experience.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Harry R. Lewis\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Harry R. Lewis describes how colleges are discouraging their students from becoming responsible adults. Lewis is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eExcellence without a Soul: How a Great University Forgot Education\u003c\/cite\u003e. The current trend in colleges and universities, which is similar to the trend in other institutions, is to give students what they want rather than what they need. So instead of routinely prompting students to address questions about their motivations and the types of lives they wish to lead, universities are busy providing soft beds and pubs so that students might have an enjoyable college experience. Lewis attends to the role colleges and faculty could play in students\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003elives.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e"}, "replace": { "published_at": "2007-01-01 14:49:36" } }
Volume 84 (CD Edition)

Guests on Volume 84: Harry R. Lewis, on higher educations amnesia about its purposes, and how that shortchanges students; Nicholas Wolterstorff, on Abraham Kuyper (1837-1927), the French Revolution, worldviews, and sphere sovereignty; Brendan Sweetman, on why religious worldviews should not be excluded from political life; James Turner Johnson, on the development of Christian thought about the meaning of marriage; David Martin, on how the 1960s replayed themes of the 1890s and 1930s; and Edward Ericson, Jr., on Aleksandr Solzhenitsyns beginnings and legacy.


There is a great role that the arts play in lifting the human spirit in a way that few other things in life do. 

—Harry R. Lewis 

Professor Harry R. Lewis discusses the state of contemporary university education and what it could offer students. Lewis is author of Excellence Without a Soul: How a Great University Forgot Education. He explains that universities in America have forgotten that their task is in part to educate students about humanity and about what it means to be a citizen; they focus instead on providing them a good experience. Lewis describes how universities are becoming globalized and why that concerns him. He also addresses why the humanities are an important component of university education.

Calvinism in particular and Christianity in general is not just a set of beliefs about eternity and how to get to eternity and how to be pious. 

—Nicholas Wolterstorff 

Professor Nicholas Wolterstorff discusses two concepts prevalent in the theology of Abraham Kuyper. Wolterstorff is author of the essay Abraham Kuyper (1837-1920) published in the anthology The Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1. Kuyper is well-known for his work on worldview and sphere sovereignty. Wolterstorff describes how Kuypers first parish influenced his thinking on worldview. Close observation of the French Revolution, he explains, is partly responsible for the development of Kuypers thought on sphere sovereignty. Wolterstorff attends to what both terms mean.

The belief that all human beings are created equally, in the image of God, has political implications. 

—Brendan Sweetman 

Professor Brendan Sweetman discusses the relationship between worldviews and politics. Sweetman, author of Why Politics Needs Religion: The Place of Religious Arguments in the Public Square, says that he has been interested in how worldviews shape political discussions and decisions since his time in graduate school. Whether people realize it or not, some sort of worldview informs their thoughts about what should be debated in the public square and the premises that should be used in the debates. Sweetman notes that the primary worldview guiding public dialogues in pluralistic democracies is secular. He states that a religious worldview should bear equal weight in political discourse.

The man is the helper for the woman, the woman is the helper for the man. The proper marriage relationship is one in which each gives help to the other to enable him or her to be what he or she ought to be and to complete one another in that whole process of reciprocal self-giving. 

—James Turner Johnson 

Professor James Turner Johnson discusses the Puritan comprehension of marriage as a covenant between friends of the opposite sex. Johnson is author of the essay Marriage As Covenant in Early Protestant Thought: Its Development and Implications, which is published in the anthology Covenant Marriage in Comparative Perspective. He explains that the English Puritans drew on the history of thought about marriage from Augustine to the Middle Ages in order to develop their understanding of it. Johnson states that they emphasize reciprocity in marriage. He also notes what Anne Bradstreet’s poetry indicates about how the Puritans thought of marriage as the truest of friendships.

The pope [has] identified narcissism as the core problem of Western Europe. 

—David Martin 

Sociologist David Martin defends his claim that the 1960s were a turning point in Western culture. Martin is author of On Secularization: Towards a Revised General Theory. He notes that the 1960s saw a full flowering of hostility towards, and rejection of, the constrictions institutions place on individuals. The seeds of this antinomianism were sown decades earlier, particularly in the 1890s and 1930s, says Martin. He explains that the fruit of the flowering is skepticism and narcissism.

But now what is true about the [The Gulag Archipelago] is true about [One Day in the Life of Ivan Denisovich], first of all he was wanting to say: see humanity in extremis . . . You cannot drive humanity entirely out of human beings. 

—Edward Ericson, Jr. 

Professor Edward Ericson, Jr., tells the story of the publication of Aleksandr Solzhenitsyns first work and discusses the difference between how his work was perceived and what he intended with it. Ericson is editor of The Solzhenitsyn Reader: New and Essential Writings, 1947-2005. When the editor who first published Solzhenitsyn read his manuscript, he changed from his pajamas into formal office attire because he knew he was in the presence of a new world masterpiece. When that masterpiece was published, and for decades afterwards, readers and critics presumed that Solzhenitsyns writings were intended primarily for political purposes. Ericson explains why such presumptions are wrong and illuminates the perennial values” of the novels.

We dont have a principle about what our job is with students other than to make sure theyre happy and satisfied with their college experience. 

—Harry R. Lewis 

Professor Harry R. Lewis describes how colleges are discouraging their students from becoming responsible adults. Lewis is author of Excellence without a Soul: How a Great University Forgot Education. The current trend in colleges and universities, which is similar to the trend in other institutions, is to give students what they want rather than what they need. So instead of routinely prompting students to address questions about their motivations and the types of lives they wish to lead, universities are busy providing soft beds and pubs so that students might have an enjoyable college experience. Lewis attends to the role colleges and faculty could play in students lives.

 

 

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{ "product": {"id":4761436487743,"title":"Volume 83 (CD Edition)","handle":"mh-83-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 83: Barrett Fisher, on\u003cspan\u003e \u003c\/span\u003e\u003cem\u003efilm noir\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003eand its revealing portrayal of human moral confusion; Dick Keyes, on contemporary cynicism, how it's destructive, and how it might be resisted; Richard Lints, on a distinctively theological approach to understanding human identity; Paul McHugh, on how the discipline of psychiatry needs to mature, and on\u003cspan\u003e \u003c\/span\u003estories as diagnostic tools; Paul Weston, on lessons from Lesslie Newbigin on interfaith dialogue and the attacks on Christianity from scientism; and Paul Walker, on how the forms of Renaissance choral music communicate rich theological concerns.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIn a way, that\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es what \u003ccite\u003enoir\u003c\/cite\u003e is about; it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es about the strangeness of human nature. An account of \u003ccite\u003enoir\u003c\/cite\u003e which only talks about the darkness of human nature misses the mark because \u003ccite\u003enoir\u003c\/cite\u003e characters are mixed characters.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Barrett Fisher\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Barrett Fisher discusses the intrigue and satisfaction of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003efilm noir\u003c\/cite\u003e. The genre — the movies of which are both visually and morally dark — received its name in France after World War II when its movies opened in theaters there, surprising audiences with how uncharacteristic they were of earlier American movies. Fisher references the titles and stories of several classics as he explains why the films are psychologically fascinating. Take any of the characters out of the time and place in which they are living out their stories, and the moral dilemmas which torment them remain; the films, he notes, are artistically rich examinations of human nature and how strange it is. Fisher also mentions the three reasons he does not become depressed while watching\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003enoir\u003c\/cite\u003e.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eCynicism is so dangerous interpersonally because it just pushes people away. The people who are well-motivated toward you, who do love you, you are seeing through them and rejecting the positive efforts they are making to love you.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Dick Keyes\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eL'Abri Fellowship worker Dick Keyes discusses the danger of cynicism and how postmodern ideas about human beings and self-interest encourage suspicion. Cynicism, says Keyes, author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eSeeing through Cynicism: A Reconsideration of the Power of Suspicion\u003c\/cite\u003e, is the confidence that one can see through how people present themselves to the motivations and intentions at their core. It is one of two extreme responses to the brokenness of the world. Contrary to sentimentalism, which refuses to look at the effects of sin in the world, cynicism looks only at those effects and refuses to acknowledge that good exists alongside of them. Keyes notes that a proper response to brokenness is limited suspicion coupled with the virtues of faith, hope, and love.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe biblical material provides us with safeguards against the abuses that have been played out in Western culture in the last century or so. A check on the unfettered human will is precisely why the Christian faith needs a new hearing in a time like ours.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Richard Lints\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Richard Lints discusses the need for a reinvigorated biblical account of human nature. Lints is co-editor of the anthology\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003ePersonal Identity in Theological Perspective\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eand author of two of the essays therein. While an authoritative account of human nature will seem out of place in this pluralistic age, he says, a theological anthropology would help the West to recover notions of human dignity. Keyes also attends to the correlation between consumption and idolatry. He notes how the practices of consumption influence the practices of religion.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eSometimes the sterner virtues of, well, being truthful, being just, have to come along with the kindness and support virtues. Psychotherapists sometimes have to use judgment even when they can be accused of being judgmental, since certain kinds of behavior are, in themselves, destructive to the person, their future, and the people around them.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Paul McHugh\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePsychiatrist Paul McHugh discusses how he is trying to reform psychiatry and why a new system would be helpful for therapists and patients. McHugh is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Mind Has Mountains: Reflections on Society and Psychiatry\u003c\/cite\u003e. He states that the current\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eDiagnostic and Statistical Manual of Mental Disorders\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003e(DSM) is akin to Roger Tory Peterson\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es field guide for birds, which identifies what warblers look like and how to tell them apart but does not address how they came into being or what factors have contributed to their development; the DSM identifies symptoms of diseases without addressing their causes. McHugh explains why psychiatry ought to categorize mental disorders in ways which account for their causes. If psychiatrists know which type of depression their patients have and what is causing it, for example, they will have a better understanding of how to heal the depression and not just its symptoms, and they will also know of which sorts of virtues their patients are in need.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eNewbigin owned for himself [this assumption from Karl Barth that] there isn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et something more basic than the revelation of God in Jesus Christ philosophically, from which one can argue for the Gospel, there isn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et some place that is deeper, more foundational . . . The Gospel is its own plausibility structure, it creates the world in which one thinks.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Paul Weston\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Paul Weston discusses theologian Lesslie Newbigin\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es time in India and how it influenced his thought and work. Weston, editor of the anthology\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eLesslie Newbigin: Missionary Theologian\u003c\/cite\u003e, explains that Newbigin traveled to India after completing his theological training, which had taught him to argue for the validity of the Gospel using the tools of the Enlightenment, reason and rational discourse. Those tools did not get him far with his hosts, however, because they did not use the same sorts of tools in dialogue. Newbigin returned to the West, read Karl Barth, and affirmed that one\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es foundation for discussing the Gospel and culture ought to be the Gospel itself. Weston notes that Newbigin\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work challenges the Church to remember that foundation when engaging culture and to ask, and act from, this question: What would it mean to relate to culture with the revelation of God in Christ as the guiding light?\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThere\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es not a way in the world that Josquin [des Prez] could’ve [composed the music] and then put the text to it later. He had the text; he looked at it; he decided how, in a musical way, he was going to project that text so . . . The music deepens the words and really takes you right through the whole narrative.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Paul Walker\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eConductor and professor Paul Walker tells the story of how his choral ensemble, Zephyrus, learned to sing\u003cspan\u003e \u003c\/span\u003e\u003cem\u003ePraeter rerum seriem\u003c\/em\u003e, a song about the Incarnation by composer Josquin des Prez (ca. 1440-1521). The title of the text, which is also its first line, translates as\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eOutside the normal order of things\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e; the way the music that accompanies the text sounds imitates the idea of the text, and it is this integrity of sound and content that suggested to Zephyrus how they ought to sing the piece. Walker explains that Renaissance music does not include notations about dynamics but because the music was composed to fit the text, singers can take their clues about dynamics from the text itself. He describes how\u003cspan\u003e \u003c\/span\u003e\u003cem\u003ePraeter rerum seriem\u003c\/em\u003e conveys the story of the Incarnation in both word and sound. Walker also notes why it is difficult to find Christmas music from eras before the nineteenth century.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe marriage vows themselves [are] profoundly suspicious; they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere asking this poor couple to imagine a worse-case future for themselves — in finance, in health, and in everything in general — right there on their wedding day and in their wedding ceremony, and to promise that they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ell love each other anyway.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Dick Keyes\u003c\/cite\u003e  \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eOn this bonus track, Dick Keyes discusses the difference between cynicism and suspicion and how contemporary culture encourages cynicism to fester. Keyes states that cynicism is suspicion without limits. It erupts when unrealistic hopes and expectations meet with the reality of sin and brokenness in the world; but brokenness is not the last word for the world, says Keyes, so people ought to guard against succumbing to cynicism. The antidote for it begins with a biblical understanding of properly limited suspicion. He mentions two institutions into which such suspicions are built.\u003c\/p\u003e","published_at":"2020-08-28T12:30:55-04:00","created_at":"2020-08-28T12:30:55-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Barrett Fisher","CD Edition","Composers","Consumer culture","Cynicism","Diagnostic and Statistic Manual of Mental Disorders","Dick Keyes","Enlightenment","Film noir","Films","Human nature","Lesslie Newbigin","Paul McHugh","Paul Walker","Paul Weston","Psychiatry","Renaissance music","Richard Lints","Theology"],"price":1500,"price_min":1500,"price_max":1500,"available":false,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32951610671167,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-83-CD","requires_shipping":false,"taxable":true,"featured_image":null,"available":false,"name":"Volume 83 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":0,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-83CD.jpg?v=1605283654","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Keyes_6528b74b-3f53-4b8c-955b-ebea4ceaedf1.png?v=1605283654","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Lints_c869ff1b-2fff-4ab6-a898-08433addaa19.png?v=1605283654","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/The_Mind_Has_Mountains_20369ba9-82ae-467f-aee5-a02f09df35f1.png?v=1605283654","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Weston_cec16db2-0772-4826-a7e4-ef611e0911af.png?v=1605283654"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-83CD.jpg?v=1605283654","options":["Title"],"media":[{"alt":null,"id":7814660915263,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-83CD.jpg?v=1605283654"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-83CD.jpg?v=1605283654","width":1060},{"alt":null,"id":7456762101823,"position":2,"preview_image":{"aspect_ratio":0.679,"height":545,"width":370,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Keyes_6528b74b-3f53-4b8c-955b-ebea4ceaedf1.png?v=1605283654"},"aspect_ratio":0.679,"height":545,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Keyes_6528b74b-3f53-4b8c-955b-ebea4ceaedf1.png?v=1605283654","width":370},{"alt":null,"id":7456762134591,"position":3,"preview_image":{"aspect_ratio":0.678,"height":546,"width":370,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Lints_c869ff1b-2fff-4ab6-a898-08433addaa19.png?v=1605283654"},"aspect_ratio":0.678,"height":546,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Lints_c869ff1b-2fff-4ab6-a898-08433addaa19.png?v=1605283654","width":370},{"alt":null,"id":7456762167359,"position":4,"preview_image":{"aspect_ratio":0.658,"height":561,"width":369,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/The_Mind_Has_Mountains_20369ba9-82ae-467f-aee5-a02f09df35f1.png?v=1605283654"},"aspect_ratio":0.658,"height":561,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/The_Mind_Has_Mountains_20369ba9-82ae-467f-aee5-a02f09df35f1.png?v=1605283654","width":369},{"alt":null,"id":7456762200127,"position":5,"preview_image":{"aspect_ratio":0.686,"height":538,"width":369,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Weston_cec16db2-0772-4826-a7e4-ef611e0911af.png?v=1605283654"},"aspect_ratio":0.686,"height":538,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Weston_cec16db2-0772-4826-a7e4-ef611e0911af.png?v=1605283654","width":369}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 83: Barrett Fisher, on\u003cspan\u003e \u003c\/span\u003e\u003cem\u003efilm noir\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003eand its revealing portrayal of human moral confusion; Dick Keyes, on contemporary cynicism, how it's destructive, and how it might be resisted; Richard Lints, on a distinctively theological approach to understanding human identity; Paul McHugh, on how the discipline of psychiatry needs to mature, and on\u003cspan\u003e \u003c\/span\u003estories as diagnostic tools; Paul Weston, on lessons from Lesslie Newbigin on interfaith dialogue and the attacks on Christianity from scientism; and Paul Walker, on how the forms of Renaissance choral music communicate rich theological concerns.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIn a way, that\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es what \u003ccite\u003enoir\u003c\/cite\u003e is about; it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es about the strangeness of human nature. An account of \u003ccite\u003enoir\u003c\/cite\u003e which only talks about the darkness of human nature misses the mark because \u003ccite\u003enoir\u003c\/cite\u003e characters are mixed characters.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Barrett Fisher\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Barrett Fisher discusses the intrigue and satisfaction of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003efilm noir\u003c\/cite\u003e. The genre — the movies of which are both visually and morally dark — received its name in France after World War II when its movies opened in theaters there, surprising audiences with how uncharacteristic they were of earlier American movies. Fisher references the titles and stories of several classics as he explains why the films are psychologically fascinating. Take any of the characters out of the time and place in which they are living out their stories, and the moral dilemmas which torment them remain; the films, he notes, are artistically rich examinations of human nature and how strange it is. Fisher also mentions the three reasons he does not become depressed while watching\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003enoir\u003c\/cite\u003e.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eCynicism is so dangerous interpersonally because it just pushes people away. The people who are well-motivated toward you, who do love you, you are seeing through them and rejecting the positive efforts they are making to love you.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Dick Keyes\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eL'Abri Fellowship worker Dick Keyes discusses the danger of cynicism and how postmodern ideas about human beings and self-interest encourage suspicion. Cynicism, says Keyes, author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eSeeing through Cynicism: A Reconsideration of the Power of Suspicion\u003c\/cite\u003e, is the confidence that one can see through how people present themselves to the motivations and intentions at their core. It is one of two extreme responses to the brokenness of the world. Contrary to sentimentalism, which refuses to look at the effects of sin in the world, cynicism looks only at those effects and refuses to acknowledge that good exists alongside of them. Keyes notes that a proper response to brokenness is limited suspicion coupled with the virtues of faith, hope, and love.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe biblical material provides us with safeguards against the abuses that have been played out in Western culture in the last century or so. A check on the unfettered human will is precisely why the Christian faith needs a new hearing in a time like ours.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Richard Lints\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Richard Lints discusses the need for a reinvigorated biblical account of human nature. Lints is co-editor of the anthology\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003ePersonal Identity in Theological Perspective\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003eand author of two of the essays therein. While an authoritative account of human nature will seem out of place in this pluralistic age, he says, a theological anthropology would help the West to recover notions of human dignity. Keyes also attends to the correlation between consumption and idolatry. He notes how the practices of consumption influence the practices of religion.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eSometimes the sterner virtues of, well, being truthful, being just, have to come along with the kindness and support virtues. Psychotherapists sometimes have to use judgment even when they can be accused of being judgmental, since certain kinds of behavior are, in themselves, destructive to the person, their future, and the people around them.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Paul McHugh\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003ePsychiatrist Paul McHugh discusses how he is trying to reform psychiatry and why a new system would be helpful for therapists and patients. McHugh is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Mind Has Mountains: Reflections on Society and Psychiatry\u003c\/cite\u003e. He states that the current\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eDiagnostic and Statistical Manual of Mental Disorders\u003c\/cite\u003e\u003cspan\u003e \u003c\/span\u003e(DSM) is akin to Roger Tory Peterson\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es field guide for birds, which identifies what warblers look like and how to tell them apart but does not address how they came into being or what factors have contributed to their development; the DSM identifies symptoms of diseases without addressing their causes. McHugh explains why psychiatry ought to categorize mental disorders in ways which account for their causes. If psychiatrists know which type of depression their patients have and what is causing it, for example, they will have a better understanding of how to heal the depression and not just its symptoms, and they will also know of which sorts of virtues their patients are in need.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eNewbigin owned for himself [this assumption from Karl Barth that] there isn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et something more basic than the revelation of God in Jesus Christ philosophically, from which one can argue for the Gospel, there isn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et some place that is deeper, more foundational . . . The Gospel is its own plausibility structure, it creates the world in which one thinks.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Paul Weston\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Paul Weston discusses theologian Lesslie Newbigin\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es time in India and how it influenced his thought and work. Weston, editor of the anthology\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eLesslie Newbigin: Missionary Theologian\u003c\/cite\u003e, explains that Newbigin traveled to India after completing his theological training, which had taught him to argue for the validity of the Gospel using the tools of the Enlightenment, reason and rational discourse. Those tools did not get him far with his hosts, however, because they did not use the same sorts of tools in dialogue. Newbigin returned to the West, read Karl Barth, and affirmed that one\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es foundation for discussing the Gospel and culture ought to be the Gospel itself. Weston notes that Newbigin\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work challenges the Church to remember that foundation when engaging culture and to ask, and act from, this question: What would it mean to relate to culture with the revelation of God in Christ as the guiding light?\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThere\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es not a way in the world that Josquin [des Prez] could’ve [composed the music] and then put the text to it later. He had the text; he looked at it; he decided how, in a musical way, he was going to project that text so . . . The music deepens the words and really takes you right through the whole narrative.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Paul Walker\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eConductor and professor Paul Walker tells the story of how his choral ensemble, Zephyrus, learned to sing\u003cspan\u003e \u003c\/span\u003e\u003cem\u003ePraeter rerum seriem\u003c\/em\u003e, a song about the Incarnation by composer Josquin des Prez (ca. 1440-1521). The title of the text, which is also its first line, translates as\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eOutside the normal order of things\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e; the way the music that accompanies the text sounds imitates the idea of the text, and it is this integrity of sound and content that suggested to Zephyrus how they ought to sing the piece. Walker explains that Renaissance music does not include notations about dynamics but because the music was composed to fit the text, singers can take their clues about dynamics from the text itself. He describes how\u003cspan\u003e \u003c\/span\u003e\u003cem\u003ePraeter rerum seriem\u003c\/em\u003e conveys the story of the Incarnation in both word and sound. Walker also notes why it is difficult to find Christmas music from eras before the nineteenth century.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe marriage vows themselves [are] profoundly suspicious; they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere asking this poor couple to imagine a worse-case future for themselves — in finance, in health, and in everything in general — right there on their wedding day and in their wedding ceremony, and to promise that they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ell love each other anyway.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Dick Keyes\u003c\/cite\u003e  \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eOn this bonus track, Dick Keyes discusses the difference between cynicism and suspicion and how contemporary culture encourages cynicism to fester. Keyes states that cynicism is suspicion without limits. It erupts when unrealistic hopes and expectations meet with the reality of sin and brokenness in the world; but brokenness is not the last word for the world, says Keyes, so people ought to guard against succumbing to cynicism. The antidote for it begins with a biblical understanding of properly limited suspicion. He mentions two institutions into which such suspicions are built.\u003c\/p\u003e"}, "replace": { "published_at": "2006-11-01 14:48:08" } }
Volume 83 (CD Edition)

Guests on Volume 83: Barrett Fisher, on film noir and its revealing portrayal of human moral confusion; Dick Keyes, on contemporary cynicism, how it's destructive, and how it might be resisted; Richard Lints, on a distinctively theological approach to understanding human identity; Paul McHugh, on how the discipline of psychiatry needs to mature, and on stories as diagnostic tools; Paul Weston, on lessons from Lesslie Newbigin on interfaith dialogue and the attacks on Christianity from scientism; and Paul Walker, on how the forms of Renaissance choral music communicate rich theological concerns.


In a way, thats what noir is about; its about the strangeness of human nature. An account of noir which only talks about the darkness of human nature misses the mark because noir characters are mixed characters. 

—Barrett Fisher 

Professor Barrett Fisher discusses the intrigue and satisfaction of film noir. The genre — the movies of which are both visually and morally dark — received its name in France after World War II when its movies opened in theaters there, surprising audiences with how uncharacteristic they were of earlier American movies. Fisher references the titles and stories of several classics as he explains why the films are psychologically fascinating. Take any of the characters out of the time and place in which they are living out their stories, and the moral dilemmas which torment them remain; the films, he notes, are artistically rich examinations of human nature and how strange it is. Fisher also mentions the three reasons he does not become depressed while watching noir.

Cynicism is so dangerous interpersonally because it just pushes people away. The people who are well-motivated toward you, who do love you, you are seeing through them and rejecting the positive efforts they are making to love you. 

—Dick Keyes 

L'Abri Fellowship worker Dick Keyes discusses the danger of cynicism and how postmodern ideas about human beings and self-interest encourage suspicion. Cynicism, says Keyes, author of Seeing through Cynicism: A Reconsideration of the Power of Suspicion, is the confidence that one can see through how people present themselves to the motivations and intentions at their core. It is one of two extreme responses to the brokenness of the world. Contrary to sentimentalism, which refuses to look at the effects of sin in the world, cynicism looks only at those effects and refuses to acknowledge that good exists alongside of them. Keyes notes that a proper response to brokenness is limited suspicion coupled with the virtues of faith, hope, and love.

The biblical material provides us with safeguards against the abuses that have been played out in Western culture in the last century or so. A check on the unfettered human will is precisely why the Christian faith needs a new hearing in a time like ours. 

—Richard Lints 

Professor Richard Lints discusses the need for a reinvigorated biblical account of human nature. Lints is co-editor of the anthology Personal Identity in Theological Perspective and author of two of the essays therein. While an authoritative account of human nature will seem out of place in this pluralistic age, he says, a theological anthropology would help the West to recover notions of human dignity. Keyes also attends to the correlation between consumption and idolatry. He notes how the practices of consumption influence the practices of religion.

Sometimes the sterner virtues of, well, being truthful, being just, have to come along with the kindness and support virtues. Psychotherapists sometimes have to use judgment even when they can be accused of being judgmental, since certain kinds of behavior are, in themselves, destructive to the person, their future, and the people around them. 

—Paul McHugh 

Psychiatrist Paul McHugh discusses how he is trying to reform psychiatry and why a new system would be helpful for therapists and patients. McHugh is author of The Mind Has Mountains: Reflections on Society and Psychiatry. He states that the current Diagnostic and Statistical Manual of Mental Disorders (DSM) is akin to Roger Tory Petersons field guide for birds, which identifies what warblers look like and how to tell them apart but does not address how they came into being or what factors have contributed to their development; the DSM identifies symptoms of diseases without addressing their causes. McHugh explains why psychiatry ought to categorize mental disorders in ways which account for their causes. If psychiatrists know which type of depression their patients have and what is causing it, for example, they will have a better understanding of how to heal the depression and not just its symptoms, and they will also know of which sorts of virtues their patients are in need.

Newbigin owned for himself [this assumption from Karl Barth that] there isnt something more basic than the revelation of God in Jesus Christ philosophically, from which one can argue for the Gospel, there isnt some place that is deeper, more foundational . . . The Gospel is its own plausibility structure, it creates the world in which one thinks. 

—Paul Weston 

Professor Paul Weston discusses theologian Lesslie Newbigins time in India and how it influenced his thought and work. Weston, editor of the anthology Lesslie Newbigin: Missionary Theologian, explains that Newbigin traveled to India after completing his theological training, which had taught him to argue for the validity of the Gospel using the tools of the Enlightenment, reason and rational discourse. Those tools did not get him far with his hosts, however, because they did not use the same sorts of tools in dialogue. Newbigin returned to the West, read Karl Barth, and affirmed that ones foundation for discussing the Gospel and culture ought to be the Gospel itself. Weston notes that Newbigins work challenges the Church to remember that foundation when engaging culture and to ask, and act from, this question: What would it mean to relate to culture with the revelation of God in Christ as the guiding light?

Theres not a way in the world that Josquin [des Prez] could’ve [composed the music] and then put the text to it later. He had the text; he looked at it; he decided how, in a musical way, he was going to project that text so . . . The music deepens the words and really takes you right through the whole narrative. 

—Paul Walker 

Conductor and professor Paul Walker tells the story of how his choral ensemble, Zephyrus, learned to sing Praeter rerum seriem, a song about the Incarnation by composer Josquin des Prez (ca. 1440-1521). The title of the text, which is also its first line, translates as Outside the normal order of things; the way the music that accompanies the text sounds imitates the idea of the text, and it is this integrity of sound and content that suggested to Zephyrus how they ought to sing the piece. Walker explains that Renaissance music does not include notations about dynamics but because the music was composed to fit the text, singers can take their clues about dynamics from the text itself. He describes how Praeter rerum seriem conveys the story of the Incarnation in both word and sound. Walker also notes why it is difficult to find Christmas music from eras before the nineteenth century.

The marriage vows themselves [are] profoundly suspicious; theyre asking this poor couple to imagine a worse-case future for themselves — in finance, in health, and in everything in general — right there on their wedding day and in their wedding ceremony, and to promise that theyll love each other anyway. 

—Dick Keyes 

On this bonus track, Dick Keyes discusses the difference between cynicism and suspicion and how contemporary culture encourages cynicism to fester. Keyes states that cynicism is suspicion without limits. It erupts when unrealistic hopes and expectations meet with the reality of sin and brokenness in the world; but brokenness is not the last word for the world, says Keyes, so people ought to guard against succumbing to cynicism. The antidote for it begins with a biblical understanding of properly limited suspicion. He mentions two institutions into which such suspicions are built.

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{ "product": {"id":4761434685503,"title":"Volume 82 (CD Edition)","handle":"mh-82-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 82: Stephen Gardner on how modern culture weakens religion and establishes a new definition of the public; Elisabeth Lasch-Quinn on Tom Wolfe and Philip Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es diagnosis of cultural disorder; Wilfred McClay on how Philip Rieff\u003cspan\u003e’\u003c\/span\u003es brilliant critique of modern disorder kept him from realizing a way out of our dilemma; David Wells on how Western culture has eclipsed fundamental assumptions about human nature and God; James K. A. Smith on the postmodern insight that our experience in the world requires interpretation (and that some interpretations are better than others); and Robert Littlejohn on how education should encourage wisdom and eloquence in students.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e[T]herapy in Plato means not so much the care for us but our care for the gods, the assumption [being] that our care for the gods or for the Divine is what cures us of the intrinsic difficulties of human life.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Stephen Gardner\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Stephen Gardner discusses Philip Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es analysis of modern culture and how he appropriated Sigmund Freud\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work in the prescient\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Triumph of the Therapeutic: Uses of Faith after Freud\u003c\/cite\u003e. Gardner explains that Rieff and Freud both address what happens to people and society when they no longer orient themselves toward the transcendent. Rieff observed that people\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es ultimate aim becomes the fulfillment of desires while culture becomes an anti-culture, bent on liberating people so they might fulfill their desires, offering them therapy along the way. Gardner notes the difference between these understandings and those of the ancient world. He offers Plato\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es definition of therapy to demonstrate the incompatibility.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eI think what\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es so intriguing about Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work is that all of this emphasis on self and fulfillment of the self and satisfaction leads [to] a profound loss of self and therefore loss of any basis of satisfaction or fulfillment.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Elisabeth Lasch-Quinn\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Elisabeth Lasch-Quinn notes that Philip Rieff addressed, in\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Triumph of the Therapeutic: Uses of Faith after Freud\u003c\/cite\u003e, the self-obsession that results when faith and the sacred no longer order society. The concerns of Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work are also addressed by novelist Tom Wolfe. Both attend to the re-orienting of society but, Lasch-Quinn states, they each offer different critiques of the change. She explains Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es distinction between religion and religiosity, and also discusses the need for culture to place restrictions on individuals. She summarizes the great irony addressed in his work, which is that people become profoundly unsatisfied the more they pursue satisfaction.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe more that you assume the analytic attitude is possible, the more that madness is the product, the more you are a prisoner of the world and of the world\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es preconceptions.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Wilfred McClay\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Bill McClay summarizes a strength and weakness of sociologist Philip Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work, and discusses what the weakness indicates about contemporary culture. Rieff, author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Triumph of the Therapeutic: Uses of Faith after Freud\u003c\/cite\u003e, demonstrates relentlessly that the emphasis on the therapeutic in society trivializes human experiences. However, he is not able to imagine a solution to the problem. McClay states that Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es analytic method and language are at least in part to blame, and explains the origins of the analytic habit along with the role\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003edemystification\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eplays in it. He notes the risks involved in assuming an analytic attitude.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe [in the West] today are asking ourselves whether there is even such a thing as truth, and if there is whether we can know it. Now Christian faith simply cannot sustain itself without a belief in truth.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—David Wells\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor David Wells explains his assertion that contemporary culture in the Western world is more hostile to the Christian faith than it was before the 1960s. Wells is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eAbove All Earthly Pow\u003c\/cite\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003c\/em\u003e\u003ccite\u003ers: Christ in a Postmodern World\u003c\/cite\u003e. Christian faith, he says, is predicated upon certain timeless and changeless truths; Western culture, however, does not believe in truth. Nor does it assume that there is a Supreme Being or moral absolutes. Wells notes which additional truths of the Christian faith have been eclipsed in the West.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWhat you get in this picture of postmodernism is the sense that, look we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere all telling stories about the world, but they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere stories about the world . . . These are still stories about a givenness that pushes up against us.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—James K. A. Smith\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor James K. A. Smith evaluates the suspicions many people harbor about postmodernism. Smith, author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eWho\u003c\/cite\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003c\/em\u003e\u003ccite\u003es Afraid of Postmodernism: Taking Derrida, Lyotard, and Foucault to Church\u003c\/cite\u003e, names postmodernism\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es central problems while also identifying which components of the philosophy might encourage the Church to greater faithfulness. He explains that loss of confidence in logical demonstrations of universal, objective truths is not necessarily bad for Christian theology. He also discusses why the fact that postmodernism promotes particular stories over universal truths does not mean that the reality those truths describe no longer exists. Smith notes what it would mean for the Church to take postmodernism seriously for the sake of faithful obedience, rather than for cultural relevancy.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eStudying the liberal arts and sciences provides you with the skills you need to tackle virtually anything in life.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Robert Littlejohn\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eRobert Littlejohn, headmaster of a classical Christian school, discusses the end goal of a classical liberal arts and sciences education, and how classical schools order their curriculum. Littlejohn is co-author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eWisdom and Eloquence: A Christian Paradigm for Classical Learning\u003c\/cite\u003e. The book attends to logic and rhetoric and how training in these disciplines equips students for naming the world Christianly. Littlejohn states that schools with classical arts and sciences education understand their purpose as preparing students not only for college, but also for life-long learning and living well in the world after their formal schooling. In order to establish their curriculum, the schools determine which knowledge, skills, and virtues their graduates should have; the material for each grade is then oriented towards developing such graduates.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe need a much more holistic picture of how we inhabit culture, which is why I'm now talking in terms of cultural institutions as comprising liturgies that form us in certain ways; the question is, \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eWhat kind of people are we being made into by these liturgies?\u003cspan class=\"s1\"\u003e’”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—James K. A. Smith\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor James K. A. Smith discusses the relationship between practices and ideas. Smith, author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eWho\u003c\/cite\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003c\/em\u003e\u003ccite\u003es Afraid of Postmodernism? Taking Derrida, Lyotard, and Foucault to Church\u003c\/cite\u003e, explains that postmodern thought highlights how ideas and practices shape each other dialectically. In other words, participating in certain practices influences the ideas people have about the world and their place in it; those ideas, in turn, help to determine which practices people adopt. Smith notes that the dialogue between practice and reflection characterizes the process of sanctification. He also attends to the tools postmodernity offers for critiquing modernity.\u003c\/p\u003e","published_at":"2020-08-28T12:29:11-04:00","created_at":"2020-08-28T12:29:11-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["CD Edition","Christian discipleship","Classics","David Wells","Discipleship","Education","Elisabeth Lasch-Quinn","James K. A. Smith","Philip Rieff","Postmodernism","Postmodernity","Religion and Society","Rhetoric","Robert Littlejohn","Sigmund Freud","Stephen Gardner","Therapeutic culture","Wilfred McClay"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32951604805695,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-82-CD","requires_shipping":true,"taxable":true,"featured_image":null,"available":true,"name":"Volume 82 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":65,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-82CD.jpg?v=1605283289","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Triumph_of_the_Therapeutic_a487da52-b20a-4ec2-bf48-b038de682aa1.png?v=1605283289","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Wells_3d81d79e-6f9d-40c1-8e38-e6f619bb8c4b.png?v=1605283289","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Who_s_Afraid_of_Postmodernism_17967dbe-4b3f-460a-bb65-1436ea97ae7e.png?v=1605283289","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Wisdom_and_Eloquence_1dbb4a93-ba15-42ea-9d20-cf3e502be13e.png?v=1605283289"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-82CD.jpg?v=1605283289","options":["Title"],"media":[{"alt":null,"id":7814635257919,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-82CD.jpg?v=1605283289"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-82CD.jpg?v=1605283289","width":1060},{"alt":null,"id":7456757350463,"position":2,"preview_image":{"aspect_ratio":0.678,"height":518,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Triumph_of_the_Therapeutic_a487da52-b20a-4ec2-bf48-b038de682aa1.png?v=1605283289"},"aspect_ratio":0.678,"height":518,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Triumph_of_the_Therapeutic_a487da52-b20a-4ec2-bf48-b038de682aa1.png?v=1605283289","width":351},{"alt":null,"id":7456757383231,"position":3,"preview_image":{"aspect_ratio":0.679,"height":517,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Wells_3d81d79e-6f9d-40c1-8e38-e6f619bb8c4b.png?v=1605283289"},"aspect_ratio":0.679,"height":517,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Wells_3d81d79e-6f9d-40c1-8e38-e6f619bb8c4b.png?v=1605283289","width":351},{"alt":null,"id":7456757415999,"position":4,"preview_image":{"aspect_ratio":0.659,"height":533,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Who_s_Afraid_of_Postmodernism_17967dbe-4b3f-460a-bb65-1436ea97ae7e.png?v=1605283289"},"aspect_ratio":0.659,"height":533,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Who_s_Afraid_of_Postmodernism_17967dbe-4b3f-460a-bb65-1436ea97ae7e.png?v=1605283289","width":351},{"alt":null,"id":7456757448767,"position":5,"preview_image":{"aspect_ratio":0.66,"height":532,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Wisdom_and_Eloquence_1dbb4a93-ba15-42ea-9d20-cf3e502be13e.png?v=1605283289"},"aspect_ratio":0.66,"height":532,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Wisdom_and_Eloquence_1dbb4a93-ba15-42ea-9d20-cf3e502be13e.png?v=1605283289","width":351}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 82: Stephen Gardner on how modern culture weakens religion and establishes a new definition of the public; Elisabeth Lasch-Quinn on Tom Wolfe and Philip Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es diagnosis of cultural disorder; Wilfred McClay on how Philip Rieff\u003cspan\u003e’\u003c\/span\u003es brilliant critique of modern disorder kept him from realizing a way out of our dilemma; David Wells on how Western culture has eclipsed fundamental assumptions about human nature and God; James K. A. Smith on the postmodern insight that our experience in the world requires interpretation (and that some interpretations are better than others); and Robert Littlejohn on how education should encourage wisdom and eloquence in students.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e[T]herapy in Plato means not so much the care for us but our care for the gods, the assumption [being] that our care for the gods or for the Divine is what cures us of the intrinsic difficulties of human life.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Stephen Gardner\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Stephen Gardner discusses Philip Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es analysis of modern culture and how he appropriated Sigmund Freud\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work in the prescient\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Triumph of the Therapeutic: Uses of Faith after Freud\u003c\/cite\u003e. Gardner explains that Rieff and Freud both address what happens to people and society when they no longer orient themselves toward the transcendent. Rieff observed that people\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es ultimate aim becomes the fulfillment of desires while culture becomes an anti-culture, bent on liberating people so they might fulfill their desires, offering them therapy along the way. Gardner notes the difference between these understandings and those of the ancient world. He offers Plato\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es definition of therapy to demonstrate the incompatibility.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eI think what\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es so intriguing about Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work is that all of this emphasis on self and fulfillment of the self and satisfaction leads [to] a profound loss of self and therefore loss of any basis of satisfaction or fulfillment.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Elisabeth Lasch-Quinn\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Elisabeth Lasch-Quinn notes that Philip Rieff addressed, in\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Triumph of the Therapeutic: Uses of Faith after Freud\u003c\/cite\u003e, the self-obsession that results when faith and the sacred no longer order society. The concerns of Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work are also addressed by novelist Tom Wolfe. Both attend to the re-orienting of society but, Lasch-Quinn states, they each offer different critiques of the change. She explains Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es distinction between religion and religiosity, and also discusses the need for culture to place restrictions on individuals. She summarizes the great irony addressed in his work, which is that people become profoundly unsatisfied the more they pursue satisfaction.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe more that you assume the analytic attitude is possible, the more that madness is the product, the more you are a prisoner of the world and of the world\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es preconceptions.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Wilfred McClay\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor Bill McClay summarizes a strength and weakness of sociologist Philip Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work, and discusses what the weakness indicates about contemporary culture. Rieff, author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eThe Triumph of the Therapeutic: Uses of Faith after Freud\u003c\/cite\u003e, demonstrates relentlessly that the emphasis on the therapeutic in society trivializes human experiences. However, he is not able to imagine a solution to the problem. McClay states that Rieff\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es analytic method and language are at least in part to blame, and explains the origins of the analytic habit along with the role\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003edemystification\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eplays in it. He notes the risks involved in assuming an analytic attitude.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe [in the West] today are asking ourselves whether there is even such a thing as truth, and if there is whether we can know it. Now Christian faith simply cannot sustain itself without a belief in truth.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—David Wells\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor David Wells explains his assertion that contemporary culture in the Western world is more hostile to the Christian faith than it was before the 1960s. Wells is author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eAbove All Earthly Pow\u003c\/cite\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003c\/em\u003e\u003ccite\u003ers: Christ in a Postmodern World\u003c\/cite\u003e. Christian faith, he says, is predicated upon certain timeless and changeless truths; Western culture, however, does not believe in truth. Nor does it assume that there is a Supreme Being or moral absolutes. Wells notes which additional truths of the Christian faith have been eclipsed in the West.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWhat you get in this picture of postmodernism is the sense that, look we\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere all telling stories about the world, but they\u003cspan class=\"s1\"\u003e’\u003c\/span\u003ere stories about the world . . . These are still stories about a givenness that pushes up against us.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—James K. A. Smith\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor James K. A. Smith evaluates the suspicions many people harbor about postmodernism. Smith, author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eWho\u003c\/cite\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003c\/em\u003e\u003ccite\u003es Afraid of Postmodernism: Taking Derrida, Lyotard, and Foucault to Church\u003c\/cite\u003e, names postmodernism\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es central problems while also identifying which components of the philosophy might encourage the Church to greater faithfulness. He explains that loss of confidence in logical demonstrations of universal, objective truths is not necessarily bad for Christian theology. He also discusses why the fact that postmodernism promotes particular stories over universal truths does not mean that the reality those truths describe no longer exists. Smith notes what it would mean for the Church to take postmodernism seriously for the sake of faithful obedience, rather than for cultural relevancy.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eStudying the liberal arts and sciences provides you with the skills you need to tackle virtually anything in life.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—Robert Littlejohn\u003c\/cite\u003e \u003c\/em\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eRobert Littlejohn, headmaster of a classical Christian school, discusses the end goal of a classical liberal arts and sciences education, and how classical schools order their curriculum. Littlejohn is co-author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eWisdom and Eloquence: A Christian Paradigm for Classical Learning\u003c\/cite\u003e. The book attends to logic and rhetoric and how training in these disciplines equips students for naming the world Christianly. Littlejohn states that schools with classical arts and sciences education understand their purpose as preparing students not only for college, but also for life-long learning and living well in the world after their formal schooling. In order to establish their curriculum, the schools determine which knowledge, skills, and virtues their graduates should have; the material for each grade is then oriented towards developing such graduates.\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eWe need a much more holistic picture of how we inhabit culture, which is why I'm now talking in terms of cultural institutions as comprising liturgies that form us in certain ways; the question is, \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eWhat kind of people are we being made into by these liturgies?\u003cspan class=\"s1\"\u003e’”\u003c\/span\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: right;\"\u003e\u003cem\u003e\u003ccite\u003e—James K. A. Smith\u003c\/cite\u003e\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eProfessor James K. A. Smith discusses the relationship between practices and ideas. Smith, author of\u003cspan\u003e \u003c\/span\u003e\u003ccite\u003eWho\u003c\/cite\u003e\u003cem\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003c\/em\u003e\u003ccite\u003es Afraid of Postmodernism? Taking Derrida, Lyotard, and Foucault to Church\u003c\/cite\u003e, explains that postmodern thought highlights how ideas and practices shape each other dialectically. In other words, participating in certain practices influences the ideas people have about the world and their place in it; those ideas, in turn, help to determine which practices people adopt. Smith notes that the dialogue between practice and reflection characterizes the process of sanctification. He also attends to the tools postmodernity offers for critiquing modernity.\u003c\/p\u003e"}, "replace": { "published_at": "2006-09-01 22:24:35" } }
Volume 82 (CD Edition)

Guests on Volume 82: Stephen Gardner on how modern culture weakens religion and establishes a new definition of the public; Elisabeth Lasch-Quinn on Tom Wolfe and Philip Rieffs diagnosis of cultural disorder; Wilfred McClay on how Philip Rieffs brilliant critique of modern disorder kept him from realizing a way out of our dilemma; David Wells on how Western culture has eclipsed fundamental assumptions about human nature and God; James K. A. Smith on the postmodern insight that our experience in the world requires interpretation (and that some interpretations are better than others); and Robert Littlejohn on how education should encourage wisdom and eloquence in students.


[T]herapy in Plato means not so much the care for us but our care for the gods, the assumption [being] that our care for the gods or for the Divine is what cures us of the intrinsic difficulties of human life. 

—Stephen Gardner 

Professor Stephen Gardner discusses Philip Rieffs analysis of modern culture and how he appropriated Sigmund Freuds work in the prescient The Triumph of the Therapeutic: Uses of Faith after Freud. Gardner explains that Rieff and Freud both address what happens to people and society when they no longer orient themselves toward the transcendent. Rieff observed that peoples ultimate aim becomes the fulfillment of desires while culture becomes an anti-culture, bent on liberating people so they might fulfill their desires, offering them therapy along the way. Gardner notes the difference between these understandings and those of the ancient world. He offers Platos definition of therapy to demonstrate the incompatibility.

I think whats so intriguing about Rieffs work is that all of this emphasis on self and fulfillment of the self and satisfaction leads [to] a profound loss of self and therefore loss of any basis of satisfaction or fulfillment. 

—Elisabeth Lasch-Quinn 

Professor Elisabeth Lasch-Quinn notes that Philip Rieff addressed, in The Triumph of the Therapeutic: Uses of Faith after Freud, the self-obsession that results when faith and the sacred no longer order society. The concerns of Rieffs work are also addressed by novelist Tom Wolfe. Both attend to the re-orienting of society but, Lasch-Quinn states, they each offer different critiques of the change. She explains Rieffs distinction between religion and religiosity, and also discusses the need for culture to place restrictions on individuals. She summarizes the great irony addressed in his work, which is that people become profoundly unsatisfied the more they pursue satisfaction.

The more that you assume the analytic attitude is possible, the more that madness is the product, the more you are a prisoner of the world and of the worlds preconceptions. 

—Wilfred McClay 

Professor Bill McClay summarizes a strength and weakness of sociologist Philip Rieffs work, and discusses what the weakness indicates about contemporary culture. Rieff, author of The Triumph of the Therapeutic: Uses of Faith after Freud, demonstrates relentlessly that the emphasis on the therapeutic in society trivializes human experiences. However, he is not able to imagine a solution to the problem. McClay states that Rieffs analytic method and language are at least in part to blame, and explains the origins of the analytic habit along with the role demystification plays in it. He notes the risks involved in assuming an analytic attitude.

We [in the West] today are asking ourselves whether there is even such a thing as truth, and if there is whether we can know it. Now Christian faith simply cannot sustain itself without a belief in truth. 

—David Wells 

Professor David Wells explains his assertion that contemporary culture in the Western world is more hostile to the Christian faith than it was before the 1960s. Wells is author of Above All Earthly Powrs: Christ in a Postmodern World. Christian faith, he says, is predicated upon certain timeless and changeless truths; Western culture, however, does not believe in truth. Nor does it assume that there is a Supreme Being or moral absolutes. Wells notes which additional truths of the Christian faith have been eclipsed in the West.

What you get in this picture of postmodernism is the sense that, look were all telling stories about the world, but theyre stories about the world . . . These are still stories about a givenness that pushes up against us. 

—James K. A. Smith 

Professor James K. A. Smith evaluates the suspicions many people harbor about postmodernism. Smith, author of Whos Afraid of Postmodernism: Taking Derrida, Lyotard, and Foucault to Church, names postmodernisms central problems while also identifying which components of the philosophy might encourage the Church to greater faithfulness. He explains that loss of confidence in logical demonstrations of universal, objective truths is not necessarily bad for Christian theology. He also discusses why the fact that postmodernism promotes particular stories over universal truths does not mean that the reality those truths describe no longer exists. Smith notes what it would mean for the Church to take postmodernism seriously for the sake of faithful obedience, rather than for cultural relevancy.

Studying the liberal arts and sciences provides you with the skills you need to tackle virtually anything in life. 

—Robert Littlejohn 

Robert Littlejohn, headmaster of a classical Christian school, discusses the end goal of a classical liberal arts and sciences education, and how classical schools order their curriculum. Littlejohn is co-author of Wisdom and Eloquence: A Christian Paradigm for Classical Learning. The book attends to logic and rhetoric and how training in these disciplines equips students for naming the world Christianly. Littlejohn states that schools with classical arts and sciences education understand their purpose as preparing students not only for college, but also for life-long learning and living well in the world after their formal schooling. In order to establish their curriculum, the schools determine which knowledge, skills, and virtues their graduates should have; the material for each grade is then oriented towards developing such graduates.

We need a much more holistic picture of how we inhabit culture, which is why I'm now talking in terms of cultural institutions as comprising liturgies that form us in certain ways; the question is, What kind of people are we being made into by these liturgies?’” 

—James K. A. Smith 

Professor James K. A. Smith discusses the relationship between practices and ideas. Smith, author of Whos Afraid of Postmodernism? Taking Derrida, Lyotard, and Foucault to Church, explains that postmodern thought highlights how ideas and practices shape each other dialectically. In other words, participating in certain practices influences the ideas people have about the world and their place in it; those ideas, in turn, help to determine which practices people adopt. Smith notes that the dialogue between practice and reflection characterizes the process of sanctification. He also attends to the tools postmodernity offers for critiquing modernity.

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{ "product": {"id":4761432719423,"title":"Volume 81 (CD Edition)","handle":"mh-81-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 81: Nigel Cameron on the lack of ethical reflection in public policy on technology; Joel James Shuman on beliefs about God\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es nature and purposes informing how we think about sickness and medicine; Brian Volck on embodied life, stories, and how medical practice involves attending to the stories of the bodies of patients; Russell Hittinger on the modern state giving rise to modern Catholic social thought; Mark Noll on learning to think about law and politics from earlier Christians who lived in very different political circumstances; and Stephen Miller on the factors that sustain the art of conversation, and why it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a dying art.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eBioethicist Nigel Cameron discusses nanotechnology and the potential it holds for reinventing the human race. Cameron co-wrote a book on newly developing bio- and nano-technologies titled \u003c\/span\u003e\u003ccite\u003eHow to Be a Christian in a Brave New World\u003c\/cite\u003e\u003cspan\u003e. In it Cameron and co-author, Joni Eareckson Tada address issues as diverse as embryo research and intellectual property rights, issues that go beyond taking human life made in God\u003c\/span\u003e\u003cspan\u003e’\u003c\/span\u003e\u003cspan\u003es image to making that life in humanity\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es image. They write to encourage and to equip Christians for the challenges concomitant with the prospect of patenting and commodifying people and their genes. Cameron explains how and why Christians should prepare themselves for meeting those challenges.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Joel Shuman discusses medical ethics and the book he co-wrote with Brian Volck, MD, on the matter, \u003ccite\u003eReclaiming the Body: Christians and the Faithful Use of Modern Medicine\u003c\/cite\u003e. Shuman mentions the range of questions that medical ethics should address. He also notes that how people think about the issues will depend on the sorts of practices that shape their lives (shopping or praying, for example) and on the health of the community in which they live. Shuman explains how the poet and cultural critic Wendell Berry has influenced his teaching. In his classes, he says, he particularly focuses on teaching about well-ordered communities and their members.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003ePediatrician Brian Volck, co-author of \u003ccite\u003eReclaiming the Body: Christians and the Faithful Use of Modern Medicine\u003c\/cite\u003e, discusses stories, bodies, and the medical profession. He notes that the medical profession is one of the few occupations that still requires learners to apprentice to masters in order to learn how to care for patients. He also states that the practice of medicine embodies concern for people. Part of how that concern is embodied is through practitioners listening to the stories patients tell. Volck explains the importance of attending to stories not only for expressing concern for patients, but also for proper, thorough diagnoses.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Russell Hittinger discusses topics from both of his essays published in \u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1\u003c\/cite\u003e. Hittinger's two essays are titled \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIntroduction to Modern Catholicism\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e and \u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePope Leo XIII (1810-1903).\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e In the first of the two he studies the mid-nineteenth century and the development of Catholic theology and philosophy during that time. He describes three separate \u003cspan class=\"s1\"\u003e“\u003c\/span\u003esocial unities\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e and how the State tries to account for them. Hittinger also mentions Pope Leo XIII and his encyclicals, the subject of the second of his two essays.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Mark Noll discusses how Protestant thinking about politics has changed since America\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es founding. Noll\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es essay on the matter, \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIntroduction to Modern Protestantism,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e is published in \u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1\u003c\/cite\u003e. Noll notes that Protestants in earlier times inhabited the public square as Christians but without thinking seriously about how it should be shaped. In more recent years, however, they began realizing the value of \u003cspan class=\"s1\"\u003e“\u003c\/span\u003ethinking long and hard\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e about how the body politic should be ordered (thanks in part to their interactions with Catholics and Catholicism). Noll also mentions certain giants of the faith, including Dietrich Bonhoeffer (1906-1945), and how their lives bear witness to the connection between personal piety and cultural formation.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eWriter Stephen Miller discusses his book \u003ccite\u003eConversation: A History of a Declining Art\u003c\/cite\u003e, along with trends in society that work against cultivating that art. Miller defines conversation as the free exchange of ideas. He locates the acme of fine conversation in the eighteenth century in the coffee houses and salons in England. Conversation today is a pale shadow of what it was then, consisting more of the exchange of anecdotes than of people sharing discussion of something other than themselves. Miller names a handful of the factors contributing to this deterioration of conversation.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eOn this edition\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es bonus track, bioethicist Nigel Cameron is concerned that discussion of the moral significance of the embryo is lacking in public debate about stem cell research. He raises questions of where boundaries fall in our treatment of the embryo, and finds that no clear limit seems to have been established. The case against stem cell research is more subtle than mere \u003cspan class=\"s1\"\u003e“\u003c\/span\u003epro-life craziness.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e Does being pro-science mean that we must do whatever science allows us to do? Cameron makes the case that false arguments are an inevitable political ploy when serious ethical reflection is abandoned.\u003c\/span\u003e\u003c\/p\u003e","published_at":"2020-08-28T12:27:32-04:00","created_at":"2020-08-28T12:27:32-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Bioethics","Biotechnology","Brian Volck","CD Edition","Church and State","Church history","Community","Joel James Shuman","Language","Mark Noll","Medical ethics","Nigel Cameron","Political philosophy","Russell Hittinger","Stephen Miller","Western medicine"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32951596613695,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"MH-81-CD","requires_shipping":true,"taxable":true,"featured_image":null,"available":true,"name":"Volume 81 (CD Edition)","public_title":null,"options":["Default Title"],"price":1500,"weight":65,"compare_at_price":null,"inventory_management":"shopify","barcode":"","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-81CD.jpg?v=1605283152","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Cameron_4bf98ba2-b265-4ab4-a456-1106f90a548d.png?v=1605283152","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Reclaiming_the_Body_a0effb6b-30bc-4971-9c46-ebd6dfc2ad61.png?v=1605283152","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Teachings_of_Modern_Christianity_42ac2283-cfae-4755-ad66-f201aa25882d.png?v=1605283152","\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Miller_21a3f183-ed99-4769-876c-a6e141b23335.png?v=1605283152"],"featured_image":"\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-81CD.jpg?v=1605283152","options":["Title"],"media":[{"alt":null,"id":7814626705471,"position":1,"preview_image":{"aspect_ratio":0.669,"height":1585,"width":1060,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-81CD.jpg?v=1605283152"},"aspect_ratio":0.669,"height":1585,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/J-81CD.jpg?v=1605283152","width":1060},{"alt":null,"id":7456752861247,"position":2,"preview_image":{"aspect_ratio":0.68,"height":516,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Cameron_4bf98ba2-b265-4ab4-a456-1106f90a548d.png?v=1605283152"},"aspect_ratio":0.68,"height":516,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Cameron_4bf98ba2-b265-4ab4-a456-1106f90a548d.png?v=1605283152","width":351},{"alt":null,"id":7456752894015,"position":3,"preview_image":{"aspect_ratio":0.678,"height":519,"width":352,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Reclaiming_the_Body_a0effb6b-30bc-4971-9c46-ebd6dfc2ad61.png?v=1605283152"},"aspect_ratio":0.678,"height":519,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Reclaiming_the_Body_a0effb6b-30bc-4971-9c46-ebd6dfc2ad61.png?v=1605283152","width":352},{"alt":null,"id":7456752926783,"position":4,"preview_image":{"aspect_ratio":0.69,"height":510,"width":352,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Teachings_of_Modern_Christianity_42ac2283-cfae-4755-ad66-f201aa25882d.png?v=1605283152"},"aspect_ratio":0.69,"height":510,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Teachings_of_Modern_Christianity_42ac2283-cfae-4755-ad66-f201aa25882d.png?v=1605283152","width":352},{"alt":null,"id":7456752959551,"position":5,"preview_image":{"aspect_ratio":0.679,"height":517,"width":351,"src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Miller_21a3f183-ed99-4769-876c-a6e141b23335.png?v=1605283152"},"aspect_ratio":0.679,"height":517,"media_type":"image","src":"https:\/\/cdn.shopify.com\/s\/files\/1\/0069\/8449\/9263\/products\/Miller_21a3f183-ed99-4769-876c-a6e141b23335.png?v=1605283152","width":351}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 81: Nigel Cameron on the lack of ethical reflection in public policy on technology; Joel James Shuman on beliefs about God\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es nature and purposes informing how we think about sickness and medicine; Brian Volck on embodied life, stories, and how medical practice involves attending to the stories of the bodies of patients; Russell Hittinger on the modern state giving rise to modern Catholic social thought; Mark Noll on learning to think about law and politics from earlier Christians who lived in very different political circumstances; and Stephen Miller on the factors that sustain the art of conversation, and why it\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es a dying art.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eBioethicist Nigel Cameron discusses nanotechnology and the potential it holds for reinventing the human race. Cameron co-wrote a book on newly developing bio- and nano-technologies titled \u003c\/span\u003e\u003ccite\u003eHow to Be a Christian in a Brave New World\u003c\/cite\u003e\u003cspan\u003e. In it Cameron and co-author, Joni Eareckson Tada address issues as diverse as embryo research and intellectual property rights, issues that go beyond taking human life made in God\u003c\/span\u003e\u003cspan\u003e’\u003c\/span\u003e\u003cspan\u003es image to making that life in humanity\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es image. They write to encourage and to equip Christians for the challenges concomitant with the prospect of patenting and commodifying people and their genes. Cameron explains how and why Christians should prepare themselves for meeting those challenges.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Joel Shuman discusses medical ethics and the book he co-wrote with Brian Volck, MD, on the matter, \u003ccite\u003eReclaiming the Body: Christians and the Faithful Use of Modern Medicine\u003c\/cite\u003e. Shuman mentions the range of questions that medical ethics should address. He also notes that how people think about the issues will depend on the sorts of practices that shape their lives (shopping or praying, for example) and on the health of the community in which they live. Shuman explains how the poet and cultural critic Wendell Berry has influenced his teaching. In his classes, he says, he particularly focuses on teaching about well-ordered communities and their members.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003ePediatrician Brian Volck, co-author of \u003ccite\u003eReclaiming the Body: Christians and the Faithful Use of Modern Medicine\u003c\/cite\u003e, discusses stories, bodies, and the medical profession. He notes that the medical profession is one of the few occupations that still requires learners to apprentice to masters in order to learn how to care for patients. He also states that the practice of medicine embodies concern for people. Part of how that concern is embodied is through practitioners listening to the stories patients tell. Volck explains the importance of attending to stories not only for expressing concern for patients, but also for proper, thorough diagnoses.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Russell Hittinger discusses topics from both of his essays published in \u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1\u003c\/cite\u003e. Hittinger's two essays are titled \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIntroduction to Modern Catholicism\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e and \u003cspan class=\"s1\"\u003e“\u003c\/span\u003ePope Leo XIII (1810-1903).\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e In the first of the two he studies the mid-nineteenth century and the development of Catholic theology and philosophy during that time. He describes three separate \u003cspan class=\"s1\"\u003e“\u003c\/span\u003esocial unities\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e and how the State tries to account for them. Hittinger also mentions Pope Leo XIII and his encyclicals, the subject of the second of his two essays.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Mark Noll discusses how Protestant thinking about politics has changed since America\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es founding. Noll\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es essay on the matter, \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIntroduction to Modern Protestantism,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e is published in \u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1\u003c\/cite\u003e. Noll notes that Protestants in earlier times inhabited the public square as Christians but without thinking seriously about how it should be shaped. In more recent years, however, they began realizing the value of \u003cspan class=\"s1\"\u003e“\u003c\/span\u003ethinking long and hard\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e about how the body politic should be ordered (thanks in part to their interactions with Catholics and Catholicism). Noll also mentions certain giants of the faith, including Dietrich Bonhoeffer (1906-1945), and how their lives bear witness to the connection between personal piety and cultural formation.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eWriter Stephen Miller discusses his book \u003ccite\u003eConversation: A History of a Declining Art\u003c\/cite\u003e, along with trends in society that work against cultivating that art. Miller defines conversation as the free exchange of ideas. He locates the acme of fine conversation in the eighteenth century in the coffee houses and salons in England. Conversation today is a pale shadow of what it was then, consisting more of the exchange of anecdotes than of people sharing discussion of something other than themselves. Miller names a handful of the factors contributing to this deterioration of conversation.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eOn this edition\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es bonus track, bioethicist Nigel Cameron is concerned that discussion of the moral significance of the embryo is lacking in public debate about stem cell research. He raises questions of where boundaries fall in our treatment of the embryo, and finds that no clear limit seems to have been established. The case against stem cell research is more subtle than mere \u003cspan class=\"s1\"\u003e“\u003c\/span\u003epro-life craziness.\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e Does being pro-science mean that we must do whatever science allows us to do? Cameron makes the case that false arguments are an inevitable political ploy when serious ethical reflection is abandoned.\u003c\/span\u003e\u003c\/p\u003e"}, "replace": { "published_at": "2006-07-01 22:23:01" } }
Volume 81 (CD Edition)

Guests on Volume 81: Nigel Cameron on the lack of ethical reflection in public policy on technology; Joel James Shuman on beliefs about Gods nature and purposes informing how we think about sickness and medicine; Brian Volck on embodied life, stories, and how medical practice involves attending to the stories of the bodies of patients; Russell Hittinger on the modern state giving rise to modern Catholic social thought; Mark Noll on learning to think about law and politics from earlier Christians who lived in very different political circumstances; and Stephen Miller on the factors that sustain the art of conversation, and why its a dying art.


Bioethicist Nigel Cameron discusses nanotechnology and the potential it holds for reinventing the human race. Cameron co-wrote a book on newly developing bio- and nano-technologies titled How to Be a Christian in a Brave New World. In it Cameron and co-author, Joni Eareckson Tada address issues as diverse as embryo research and intellectual property rights, issues that go beyond taking human life made in Gods image to making that life in humanitys image. They write to encourage and to equip Christians for the challenges concomitant with the prospect of patenting and commodifying people and their genes. Cameron explains how and why Christians should prepare themselves for meeting those challenges.

Professor Joel Shuman discusses medical ethics and the book he co-wrote with Brian Volck, MD, on the matter, Reclaiming the Body: Christians and the Faithful Use of Modern Medicine. Shuman mentions the range of questions that medical ethics should address. He also notes that how people think about the issues will depend on the sorts of practices that shape their lives (shopping or praying, for example) and on the health of the community in which they live. Shuman explains how the poet and cultural critic Wendell Berry has influenced his teaching. In his classes, he says, he particularly focuses on teaching about well-ordered communities and their members.

Pediatrician Brian Volck, co-author of Reclaiming the Body: Christians and the Faithful Use of Modern Medicine, discusses stories, bodies, and the medical profession. He notes that the medical profession is one of the few occupations that still requires learners to apprentice to masters in order to learn how to care for patients. He also states that the practice of medicine embodies concern for people. Part of how that concern is embodied is through practitioners listening to the stories patients tell. Volck explains the importance of attending to stories not only for expressing concern for patients, but also for proper, thorough diagnoses.

Professor Russell Hittinger discusses topics from both of his essays published in The Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1. Hittinger's two essays are titled Introduction to Modern Catholicism and Pope Leo XIII (1810-1903). In the first of the two he studies the mid-nineteenth century and the development of Catholic theology and philosophy during that time. He describes three separate social unities and how the State tries to account for them. Hittinger also mentions Pope Leo XIII and his encyclicals, the subject of the second of his two essays.

Professor Mark Noll discusses how Protestant thinking about politics has changed since Americas founding. Nolls essay on the matter, Introduction to Modern Protestantism, is published in The Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1. Noll notes that Protestants in earlier times inhabited the public square as Christians but without thinking seriously about how it should be shaped. In more recent years, however, they began realizing the value of thinking long and hard about how the body politic should be ordered (thanks in part to their interactions with Catholics and Catholicism). Noll also mentions certain giants of the faith, including Dietrich Bonhoeffer (1906-1945), and how their lives bear witness to the connection between personal piety and cultural formation.

Writer Stephen Miller discusses his book Conversation: A History of a Declining Art, along with trends in society that work against cultivating that art. Miller defines conversation as the free exchange of ideas. He locates the acme of fine conversation in the eighteenth century in the coffee houses and salons in England. Conversation today is a pale shadow of what it was then, consisting more of the exchange of anecdotes than of people sharing discussion of something other than themselves. Miller names a handful of the factors contributing to this deterioration of conversation.

On this editions bonus track, bioethicist Nigel Cameron is concerned that discussion of the moral significance of the embryo is lacking in public debate about stem cell research. He raises questions of where boundaries fall in our treatment of the embryo, and finds that no clear limit seems to have been established. The case against stem cell research is more subtle than mere pro-life craziness. Does being pro-science mean that we must do whatever science allows us to do? Cameron makes the case that false arguments are an inevitable political ploy when serious ethical reflection is abandoned.

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{ "product": {"id":4761424953407,"title":"Volume 80 (CD Edition)","handle":"mh-80-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 80: Stephen A. McKnight on\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eThe Religious Foundations of Francis Bacon\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es Thought\u003c\/em\u003e; Tim Morris and Don Petcher on science, Christology, and why segregating nature from supernature doesn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et do justice to either; Vigen Guroian on the mystical character of fragrance and on why working in his garden is an imitation of the Master Gardener; Paul Valliere on Orthodox theology\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es engagement with questions concerning law, politics, and human nature, and on the ideas of Vladimir Soloviev (1853-1900); Vigen Guroian on the importance of personality and community in the thought of Nicholas Berdyaev (1874-1948); and Calvin Stapert on the affirmation of Creation and intimations of transcendence in the music of Wolfgang Amadeus Mozart.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor emeritus Stephen A. McKnight discusses his book \u003c\/span\u003e\u003ccite\u003eThe Religious Foundations of Francis Bacon's Thought\u003c\/cite\u003e\u003cspan\u003e and the term that is essential for understanding what Bacon (1561-1626) thought about his own work: instauration. Bacon is credited as the developer of the modern scientific method and was influenced greatly by scientists from the Renaissance era. He understood himself as a man with a religious vocation, states McKnight. Lost knowledge about how the universe functions was being restored to humanity during his lifetime, he thought, and it was his task to discover and demonstrate how that restoration was occurring in nature and how people might put the knowledge to use to have dominion over nature. McKnight notes that \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cspan\u003einstauration\u003c\/span\u003e\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e had rich connotations for those reading the scientist during Bacon\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es era.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessors Tim Morris and Don Petcher discuss their book \u003ccite\u003eScience and Grace: God's Reign in the Natural Sciences\u003c\/cite\u003e and the perceived chasm between science and religion. They explain that many Christians who study or practice the former do so thinking that religion is not concerned with creation, but only with the salvation of souls. Morris and Petcher explore the flaws of this understanding and how it affects the practice of science. They note that one of the main themes in Scripture is that of Jesus Christ as mediator of both redemption and creation. If Christians approached the discipline understanding that, they explain, their work or perceptions would be shaped by an attitude different from the one that currently prevails in the field.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eGardener and Orthodox theologian Vigen Guroian discusses the lessons he has learned gardening. Guroian, author of \u003ccite\u003eThe Fragrance of God\u003c\/cite\u003e, says that he started gardening for practical purposes — not for the love or discipline of it — shortly after his wedding. Over the years his garden has taught him many lessons about beauty and God. Now, states Guroian, he enjoys spending time in the garden more than he enjoys its produce. Guroian mentions what he has learned about fragrance while working in his gardens.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Paul Valliere discusses the themes of his two essays published in \u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1\u003c\/cite\u003e. The first of the two is titled \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIntroduction to the Modern Orthodox Tradition,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e the second of the two \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eVladimir Soloviev (1853-1900).\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e Valliere explains why—as compared to the Western Church—the Orthodox tradition had a dearth before the modern era of meditations on church, state, and society. Soloviev, he says, is one of the modern thinkers within the tradition who developed a philosophy for the public square. Soloviev's thought emphasizes that healthy societies correlate three separate orders: the material, that of law and justice, and the mystical — or love-inspired — order.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Vigen Guroian discusses the work of Nicholas Berdyaev, an Orthodox philosopher who wrote about society. Guroian\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es essay \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eNicholas Berdyaev (1874-1948)\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e is published in \u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1\u003c\/cite\u003e. Guroian compares Berdyaev\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work to the works of Western philosophers during his time. He explains how Berdyaev\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es philosophy of human beings, which is known as personalism, is different from the others\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e, known as existentialism. Guroian also notes the role that law plays in Berdyaev\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es vision for the body politic.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor of music Calvin Stapert discusses Wolfgang Amadeus Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es music and what theologian Karl Barth (1886-1968) thought about it. Stapert wrote an article about Mozart (1756-1791) for the April 2006 issue of \u003ccite\u003eTheology Today\u003c\/cite\u003e titled \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eDoes God Manifest Himself in the World in Trickles of Music?\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e Barth, says Stapert, would answer yes and point to Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es music, which is full of seemingly contradictory realities but which is always ultimately directed towards light, resolution, harmony, and reconciliation. Barth\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es book about Mozart, \u003ccite\u003eWolfgang Amadeus Mozart\u003c\/cite\u003e, was reprinted this year in honor of the 250th anniversary of Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es birth. Stapert notes that Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es music demonstrates both the sheer goodness of being and the truth that people were made to take delight in — and play in — creation.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor of music history Calvin Stapert discusses the music of Wolfgang Amadeus Mozart (1756-1791) and its relation to the Transcendent. Stapert wrote an article in honor of the 250th anniversary of Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es birth, which was published in the April 2006 issue of \u003ccite\u003eTheology Today\u003c\/cite\u003e, titled \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eDoes God Manifest Himself in the World in Trickles of Music?\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e Stapert notes that Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es music does bear \u003cspan class=\"s1\"\u003e“\u003c\/span\u003etraces of transcendence,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e and that it can be difficult to appreciate the music without idolizing it or its composer. Gratitude and adoration for the God who gives such music are key for striking the balance. Stapert names the marks of the Divine that appear in Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es compositions and explains how they compare to the works of Romantic composers.\u003c\/span\u003e\u003c\/p\u003e","published_at":"2020-08-28T12:21:21-04:00","created_at":"2020-08-28T12:21:21-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Calvin Stapert","CD Edition","Church history","Creation","Don Petcher","Francis Bacon","Gardening","Modernity","Paul Valliere","Philosophy","Religion and Society","Science and Religion","Stephen A. 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McKnight on\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eThe Religious Foundations of Francis Bacon\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es Thought\u003c\/em\u003e; Tim Morris and Don Petcher on science, Christology, and why segregating nature from supernature doesn\u003cspan class=\"s1\"\u003e’\u003c\/span\u003et do justice to either; Vigen Guroian on the mystical character of fragrance and on why working in his garden is an imitation of the Master Gardener; Paul Valliere on Orthodox theology\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es engagement with questions concerning law, politics, and human nature, and on the ideas of Vladimir Soloviev (1853-1900); Vigen Guroian on the importance of personality and community in the thought of Nicholas Berdyaev (1874-1948); and Calvin Stapert on the affirmation of Creation and intimations of transcendence in the music of Wolfgang Amadeus Mozart.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor emeritus Stephen A. McKnight discusses his book \u003c\/span\u003e\u003ccite\u003eThe Religious Foundations of Francis Bacon's Thought\u003c\/cite\u003e\u003cspan\u003e and the term that is essential for understanding what Bacon (1561-1626) thought about his own work: instauration. Bacon is credited as the developer of the modern scientific method and was influenced greatly by scientists from the Renaissance era. He understood himself as a man with a religious vocation, states McKnight. Lost knowledge about how the universe functions was being restored to humanity during his lifetime, he thought, and it was his task to discover and demonstrate how that restoration was occurring in nature and how people might put the knowledge to use to have dominion over nature. McKnight notes that \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cspan\u003einstauration\u003c\/span\u003e\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e had rich connotations for those reading the scientist during Bacon\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es era.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessors Tim Morris and Don Petcher discuss their book \u003ccite\u003eScience and Grace: God's Reign in the Natural Sciences\u003c\/cite\u003e and the perceived chasm between science and religion. They explain that many Christians who study or practice the former do so thinking that religion is not concerned with creation, but only with the salvation of souls. Morris and Petcher explore the flaws of this understanding and how it affects the practice of science. They note that one of the main themes in Scripture is that of Jesus Christ as mediator of both redemption and creation. If Christians approached the discipline understanding that, they explain, their work or perceptions would be shaped by an attitude different from the one that currently prevails in the field.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eGardener and Orthodox theologian Vigen Guroian discusses the lessons he has learned gardening. Guroian, author of \u003ccite\u003eThe Fragrance of God\u003c\/cite\u003e, says that he started gardening for practical purposes — not for the love or discipline of it — shortly after his wedding. Over the years his garden has taught him many lessons about beauty and God. Now, states Guroian, he enjoys spending time in the garden more than he enjoys its produce. Guroian mentions what he has learned about fragrance while working in his gardens.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Paul Valliere discusses the themes of his two essays published in \u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1\u003c\/cite\u003e. The first of the two is titled \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eIntroduction to the Modern Orthodox Tradition,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e the second of the two \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eVladimir Soloviev (1853-1900).\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e Valliere explains why—as compared to the Western Church—the Orthodox tradition had a dearth before the modern era of meditations on church, state, and society. Soloviev, he says, is one of the modern thinkers within the tradition who developed a philosophy for the public square. Soloviev's thought emphasizes that healthy societies correlate three separate orders: the material, that of law and justice, and the mystical — or love-inspired — order.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Vigen Guroian discusses the work of Nicholas Berdyaev, an Orthodox philosopher who wrote about society. Guroian\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es essay \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eNicholas Berdyaev (1874-1948)\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e is published in \u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1\u003c\/cite\u003e. Guroian compares Berdyaev\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es work to the works of Western philosophers during his time. He explains how Berdyaev\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es philosophy of human beings, which is known as personalism, is different from the others\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e, known as existentialism. Guroian also notes the role that law plays in Berdyaev\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es vision for the body politic.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor of music Calvin Stapert discusses Wolfgang Amadeus Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es music and what theologian Karl Barth (1886-1968) thought about it. Stapert wrote an article about Mozart (1756-1791) for the April 2006 issue of \u003ccite\u003eTheology Today\u003c\/cite\u003e titled \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eDoes God Manifest Himself in the World in Trickles of Music?\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e Barth, says Stapert, would answer yes and point to Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es music, which is full of seemingly contradictory realities but which is always ultimately directed towards light, resolution, harmony, and reconciliation. Barth\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es book about Mozart, \u003ccite\u003eWolfgang Amadeus Mozart\u003c\/cite\u003e, was reprinted this year in honor of the 250th anniversary of Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es birth. Stapert notes that Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es music demonstrates both the sheer goodness of being and the truth that people were made to take delight in — and play in — creation.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor of music history Calvin Stapert discusses the music of Wolfgang Amadeus Mozart (1756-1791) and its relation to the Transcendent. Stapert wrote an article in honor of the 250th anniversary of Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es birth, which was published in the April 2006 issue of \u003ccite\u003eTheology Today\u003c\/cite\u003e, titled \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eDoes God Manifest Himself in the World in Trickles of Music?\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e Stapert notes that Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es music does bear \u003cspan class=\"s1\"\u003e“\u003c\/span\u003etraces of transcendence,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e and that it can be difficult to appreciate the music without idolizing it or its composer. Gratitude and adoration for the God who gives such music are key for striking the balance. Stapert names the marks of the Divine that appear in Mozart\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es compositions and explains how they compare to the works of Romantic composers.\u003c\/span\u003e\u003c\/p\u003e"}, "replace": { "published_at": "2006-05-01 22:21:58" } }
Volume 80 (CD Edition)

Guests on Volume 80: Stephen A. McKnight on The Religious Foundations of Francis Bacons Thought; Tim Morris and Don Petcher on science, Christology, and why segregating nature from supernature doesnt do justice to either; Vigen Guroian on the mystical character of fragrance and on why working in his garden is an imitation of the Master Gardener; Paul Valliere on Orthodox theologys engagement with questions concerning law, politics, and human nature, and on the ideas of Vladimir Soloviev (1853-1900); Vigen Guroian on the importance of personality and community in the thought of Nicholas Berdyaev (1874-1948); and Calvin Stapert on the affirmation of Creation and intimations of transcendence in the music of Wolfgang Amadeus Mozart.


Professor emeritus Stephen A. McKnight discusses his book The Religious Foundations of Francis Bacon's Thought and the term that is essential for understanding what Bacon (1561-1626) thought about his own work: instauration. Bacon is credited as the developer of the modern scientific method and was influenced greatly by scientists from the Renaissance era. He understood himself as a man with a religious vocation, states McKnight. Lost knowledge about how the universe functions was being restored to humanity during his lifetime, he thought, and it was his task to discover and demonstrate how that restoration was occurring in nature and how people might put the knowledge to use to have dominion over nature. McKnight notes that instauration had rich connotations for those reading the scientist during Bacons era.

Professors Tim Morris and Don Petcher discuss their book Science and Grace: God's Reign in the Natural Sciences and the perceived chasm between science and religion. They explain that many Christians who study or practice the former do so thinking that religion is not concerned with creation, but only with the salvation of souls. Morris and Petcher explore the flaws of this understanding and how it affects the practice of science. They note that one of the main themes in Scripture is that of Jesus Christ as mediator of both redemption and creation. If Christians approached the discipline understanding that, they explain, their work or perceptions would be shaped by an attitude different from the one that currently prevails in the field.

Gardener and Orthodox theologian Vigen Guroian discusses the lessons he has learned gardening. Guroian, author of The Fragrance of God, says that he started gardening for practical purposes — not for the love or discipline of it — shortly after his wedding. Over the years his garden has taught him many lessons about beauty and God. Now, states Guroian, he enjoys spending time in the garden more than he enjoys its produce. Guroian mentions what he has learned about fragrance while working in his gardens.

Professor Paul Valliere discusses the themes of his two essays published in The Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1. The first of the two is titled Introduction to the Modern Orthodox Tradition, the second of the two Vladimir Soloviev (1853-1900). Valliere explains why—as compared to the Western Church—the Orthodox tradition had a dearth before the modern era of meditations on church, state, and society. Soloviev, he says, is one of the modern thinkers within the tradition who developed a philosophy for the public square. Soloviev's thought emphasizes that healthy societies correlate three separate orders: the material, that of law and justice, and the mystical — or love-inspired — order.

Professor Vigen Guroian discusses the work of Nicholas Berdyaev, an Orthodox philosopher who wrote about society. Guroians essay Nicholas Berdyaev (1874-1948) is published in The Teachings of Modern Christianity on Law, Politics, and Human Nature, Vol. 1. Guroian compares Berdyaevs work to the works of Western philosophers during his time. He explains how Berdyaevs philosophy of human beings, which is known as personalism, is different from the others, known as existentialism. Guroian also notes the role that law plays in Berdyaevs vision for the body politic.

Professor of music Calvin Stapert discusses Wolfgang Amadeus Mozarts music and what theologian Karl Barth (1886-1968) thought about it. Stapert wrote an article about Mozart (1756-1791) for the April 2006 issue of Theology Today titled Does God Manifest Himself in the World in Trickles of Music? Barth, says Stapert, would answer yes and point to Mozarts music, which is full of seemingly contradictory realities but which is always ultimately directed towards light, resolution, harmony, and reconciliation. Barths book about Mozart, Wolfgang Amadeus Mozart, was reprinted this year in honor of the 250th anniversary of Mozarts birth. Stapert notes that Mozarts music demonstrates both the sheer goodness of being and the truth that people were made to take delight in — and play in — creation.

Professor of music history Calvin Stapert discusses the music of Wolfgang Amadeus Mozart (1756-1791) and its relation to the Transcendent. Stapert wrote an article in honor of the 250th anniversary of Mozarts birth, which was published in the April 2006 issue of Theology Today, titled Does God Manifest Himself in the World in Trickles of Music? Stapert notes that Mozarts music does bear traces of transcendence, and that it can be difficult to appreciate the music without idolizing it or its composer. Gratitude and adoration for the God who gives such music are key for striking the balance. Stapert names the marks of the Divine that appear in Mozarts compositions and explains how they compare to the works of Romantic composers.

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{ "product": {"id":4761414697023,"title":"Volume 79 (CD Edition)","handle":"mh-79-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 79: Carson Holloway on why sociobiology and evolutionary psychology are inadequate bases for sustaining political ideals; Peter Augustine Lawler on why we are more than\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eindividuals\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003enarrowly defined; Hadley Arkes on the difference, in law, between evidence from social scientific data and moral truths; Ben Witherington, III on why\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eThe Da Vinci Code\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003c\/em\u003es implausible account of history seems credible to many people; Christopher Shannon on Ivan Illich (\u003cem\u003eMedical Nemesis\u003c\/em\u003e) and the loss of belief in the possibility that suffering can be meaningful; Roger Lundin on how nature and experience replaced revelation as a source of authority (and why they fail to serve as such), and on the necessity of humility in writing biographies.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Carson Holloway discusses his book \u003c\/span\u003e\u003ccite\u003eThe Right Darwin? Evolution, Religion, and the Future of Democracy\u003c\/cite\u003e\u003cspan\u003e and Darwinian conservatism. He compares the views of those who ascribe to Darwinian conservatism with those of Alexis de Tocqueville (1805-1859) on human flourishing and democracy. The former group sees democracy as the political environment in which people will best thrive. Tocqueville, however, was concerned that it would inhibit the development of human nobility. For people to blossom spiritually, their attention needs to be directed beyond their material existence; democracy, however, tends to distract people \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cspan\u003efrom looking heavenward.\u003c\/span\u003e\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e Holloway explains why he is more sympathetic to Tocqueville than to Darwinian conservatism.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Peter Augustine Lawler describes the way modern people think about God and themselves, and how the principles of abstract individualism are the rule against which America's governing bodies measure their policies. In his book \u003ccite\u003eStuck with Virtue: The American Individual and Our Biotechnological Future\u003c\/cite\u003e, he studies various misrepresentations of human nature, defining three dominant accounts and their influence on the public square. Lawler explains that many Americans think of themselves not as members of a larger whole but as individuals free to pursue freedom, comfort, and security as they see fit. Virtue is not something these people would cultivate for its own sake, although they may employ it as a means to another end. This mentality has come to the fore of American public consciousness in relatively recent times, he says, ever since the history of America has been defined as the emancipation of the individual.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003ePolitical philosopher Hadley Arkes discusses the subject of his essay \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe Family and the Laws,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e which is published in the anthology edited by Robert P. George and Jean Bethke Elshtain titled \u003ccite\u003eThe Meaning of Marriage: Family, State, Market, and Morals\u003c\/cite\u003e. He summarizes how the laws about marriage become confused when they separate the notion of what wedlock is from sex and procreation. In Massachusetts, for example, consummation is not a decisive test for marriage. Yet the courts there would not permit just any two people with the desire to be wedded to marry. One question that arises from confusion such as this, says Arkes, is how will political bodies support their claim that matrimony cannot accommodate all possible relationships while allowing for same-sex unions and while denying that procreation is central to the institution?\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Ben Witherington, III, discusses why it is not surprising that \u003ccite\u003eThe Da Vinci Code\u003c\/cite\u003e caused many Christians to question the historical details of the faith. Witherington writes about \u003ccite\u003eThe Da Vinci Code\u003c\/cite\u003e in his book \u003ccite\u003eThe Gospel Code: Novel Claims about Jesus, Mary Magdalene and Da Vinci\u003c\/cite\u003e. Therein he studies not only the matters mentioned in the subtitle, but also how the canon of the New Testament was chosen. Witherington says that part of the reason Dan Brown\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es novel swayed people so is because they are historically illiterate when it comes to the tradition of the faith. The book also exploited people\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es deep suspicions about major institutions and their proclivity for conspiracy theories, and the dissatisfaction with traditional Christianity that is wide-spread among believers today.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eHistorian Christopher Shannon discusses Ivan Illich (1926-2002) and his writings about suffering. Shannon\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es essay on the subject, \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe Politics of Suffering,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e is published in the anthology Wilfred McClay edited, \u003ccite\u003eFigures in the Carpet: Finding the Human Person in the American Past\u003c\/cite\u003e. Shannon notes that Illich studied how traditional cultures understand suffering and its meaning in his 1976 work, \u003ccite\u003eMedical Nemesis: The Expropriation of Health\u003c\/cite\u003e. Traditional cultures illuminate the meaning of pain, suffering, and healing by situating them in a larger story. Modern cultures, on the other hand, see suffering not as part of a larger whole, but as meaningless sensation, merely something to control and alleviate.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Roger Lundin describes how Ralph Waldo Emerson\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es essays illuminate the contemporary disregard for nearly any source of authority other than the self. He studies what they reveal in his book \u003ccite\u003eFrom Nature to Experience: The American Search for Cultural Authority\u003c\/cite\u003e, the idea for which took shape as he recognized that the development in Emerson's writings mirrored a development in American life in the nineteenth century. Emerson (1803-1882), Lundin explains, was the first major writer in the American tradition who worked to discard all ties to historic Christian belief and practice. As he did so, he sought a source for moral authority first in nature and later in the individual\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es experience of life. Emerson\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es pilgrimage was similar to that of a handful of others during his time (many of whom were Protestants) who tried to maintain personal morality without sustaining the theological authority upon which it is built.\u003c\/span\u003e\u003c\/p\u003e","published_at":"2020-08-28T12:14:14-04:00","created_at":"2020-08-28T12:14:14-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Alexis de Tocqueville","Authority","Ben Witherington III","Carson Holloway","CD Edition","Christopher Shannon","Church history","Dan Brown","Darwinism","Family","Hadley Arkes","Human nature","Individualism","Ivan Illich","Marriage","Marriage--Law","Peter Augustine Lawler","Political philosophy","Public morality","Ralph Waldo Emerson","Roger Lundin","Suffering","The Da Vinci 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charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 79: Carson Holloway on why sociobiology and evolutionary psychology are inadequate bases for sustaining political ideals; Peter Augustine Lawler on why we are more than\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003eindividuals\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003enarrowly defined; Hadley Arkes on the difference, in law, between evidence from social scientific data and moral truths; Ben Witherington, III on why\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eThe Da Vinci Code\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003c\/em\u003es implausible account of history seems credible to many people; Christopher Shannon on Ivan Illich (\u003cem\u003eMedical Nemesis\u003c\/em\u003e) and the loss of belief in the possibility that suffering can be meaningful; Roger Lundin on how nature and experience replaced revelation as a source of authority (and why they fail to serve as such), and on the necessity of humility in writing biographies.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Carson Holloway discusses his book \u003c\/span\u003e\u003ccite\u003eThe Right Darwin? Evolution, Religion, and the Future of Democracy\u003c\/cite\u003e\u003cspan\u003e and Darwinian conservatism. He compares the views of those who ascribe to Darwinian conservatism with those of Alexis de Tocqueville (1805-1859) on human flourishing and democracy. The former group sees democracy as the political environment in which people will best thrive. Tocqueville, however, was concerned that it would inhibit the development of human nobility. For people to blossom spiritually, their attention needs to be directed beyond their material existence; democracy, however, tends to distract people \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cspan\u003efrom looking heavenward.\u003c\/span\u003e\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e Holloway explains why he is more sympathetic to Tocqueville than to Darwinian conservatism.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Peter Augustine Lawler describes the way modern people think about God and themselves, and how the principles of abstract individualism are the rule against which America's governing bodies measure their policies. In his book \u003ccite\u003eStuck with Virtue: The American Individual and Our Biotechnological Future\u003c\/cite\u003e, he studies various misrepresentations of human nature, defining three dominant accounts and their influence on the public square. Lawler explains that many Americans think of themselves not as members of a larger whole but as individuals free to pursue freedom, comfort, and security as they see fit. Virtue is not something these people would cultivate for its own sake, although they may employ it as a means to another end. This mentality has come to the fore of American public consciousness in relatively recent times, he says, ever since the history of America has been defined as the emancipation of the individual.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003ePolitical philosopher Hadley Arkes discusses the subject of his essay \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe Family and the Laws,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e which is published in the anthology edited by Robert P. George and Jean Bethke Elshtain titled \u003ccite\u003eThe Meaning of Marriage: Family, State, Market, and Morals\u003c\/cite\u003e. He summarizes how the laws about marriage become confused when they separate the notion of what wedlock is from sex and procreation. In Massachusetts, for example, consummation is not a decisive test for marriage. Yet the courts there would not permit just any two people with the desire to be wedded to marry. One question that arises from confusion such as this, says Arkes, is how will political bodies support their claim that matrimony cannot accommodate all possible relationships while allowing for same-sex unions and while denying that procreation is central to the institution?\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Ben Witherington, III, discusses why it is not surprising that \u003ccite\u003eThe Da Vinci Code\u003c\/cite\u003e caused many Christians to question the historical details of the faith. Witherington writes about \u003ccite\u003eThe Da Vinci Code\u003c\/cite\u003e in his book \u003ccite\u003eThe Gospel Code: Novel Claims about Jesus, Mary Magdalene and Da Vinci\u003c\/cite\u003e. Therein he studies not only the matters mentioned in the subtitle, but also how the canon of the New Testament was chosen. Witherington says that part of the reason Dan Brown\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es novel swayed people so is because they are historically illiterate when it comes to the tradition of the faith. The book also exploited people\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es deep suspicions about major institutions and their proclivity for conspiracy theories, and the dissatisfaction with traditional Christianity that is wide-spread among believers today.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eHistorian Christopher Shannon discusses Ivan Illich (1926-2002) and his writings about suffering. Shannon\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es essay on the subject, \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eThe Politics of Suffering,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e is published in the anthology Wilfred McClay edited, \u003ccite\u003eFigures in the Carpet: Finding the Human Person in the American Past\u003c\/cite\u003e. Shannon notes that Illich studied how traditional cultures understand suffering and its meaning in his 1976 work, \u003ccite\u003eMedical Nemesis: The Expropriation of Health\u003c\/cite\u003e. Traditional cultures illuminate the meaning of pain, suffering, and healing by situating them in a larger story. Modern cultures, on the other hand, see suffering not as part of a larger whole, but as meaningless sensation, merely something to control and alleviate.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Roger Lundin describes how Ralph Waldo Emerson\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es essays illuminate the contemporary disregard for nearly any source of authority other than the self. He studies what they reveal in his book \u003ccite\u003eFrom Nature to Experience: The American Search for Cultural Authority\u003c\/cite\u003e, the idea for which took shape as he recognized that the development in Emerson's writings mirrored a development in American life in the nineteenth century. Emerson (1803-1882), Lundin explains, was the first major writer in the American tradition who worked to discard all ties to historic Christian belief and practice. As he did so, he sought a source for moral authority first in nature and later in the individual\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es experience of life. Emerson\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es pilgrimage was similar to that of a handful of others during his time (many of whom were Protestants) who tried to maintain personal morality without sustaining the theological authority upon which it is built.\u003c\/span\u003e\u003c\/p\u003e"}, "replace": { "published_at": "2006-03-01 14:47:07" } }
Volume 79 (CD Edition)

Guests on Volume 79: Carson Holloway on why sociobiology and evolutionary psychology are inadequate bases for sustaining political ideals; Peter Augustine Lawler on why we are more than individuals narrowly defined; Hadley Arkes on the difference, in law, between evidence from social scientific data and moral truths; Ben Witherington, III on why The Da Vinci Codes implausible account of history seems credible to many people; Christopher Shannon on Ivan Illich (Medical Nemesis) and the loss of belief in the possibility that suffering can be meaningful; Roger Lundin on how nature and experience replaced revelation as a source of authority (and why they fail to serve as such), and on the necessity of humility in writing biographies.


Professor Carson Holloway discusses his book The Right Darwin? Evolution, Religion, and the Future of Democracy and Darwinian conservatism. He compares the views of those who ascribe to Darwinian conservatism with those of Alexis de Tocqueville (1805-1859) on human flourishing and democracy. The former group sees democracy as the political environment in which people will best thrive. Tocqueville, however, was concerned that it would inhibit the development of human nobility. For people to blossom spiritually, their attention needs to be directed beyond their material existence; democracy, however, tends to distract people from looking heavenward. Holloway explains why he is more sympathetic to Tocqueville than to Darwinian conservatism.

Professor Peter Augustine Lawler describes the way modern people think about God and themselves, and how the principles of abstract individualism are the rule against which America's governing bodies measure their policies. In his book Stuck with Virtue: The American Individual and Our Biotechnological Future, he studies various misrepresentations of human nature, defining three dominant accounts and their influence on the public square. Lawler explains that many Americans think of themselves not as members of a larger whole but as individuals free to pursue freedom, comfort, and security as they see fit. Virtue is not something these people would cultivate for its own sake, although they may employ it as a means to another end. This mentality has come to the fore of American public consciousness in relatively recent times, he says, ever since the history of America has been defined as the emancipation of the individual.

Political philosopher Hadley Arkes discusses the subject of his essay The Family and the Laws, which is published in the anthology edited by Robert P. George and Jean Bethke Elshtain titled The Meaning of Marriage: Family, State, Market, and Morals. He summarizes how the laws about marriage become confused when they separate the notion of what wedlock is from sex and procreation. In Massachusetts, for example, consummation is not a decisive test for marriage. Yet the courts there would not permit just any two people with the desire to be wedded to marry. One question that arises from confusion such as this, says Arkes, is how will political bodies support their claim that matrimony cannot accommodate all possible relationships while allowing for same-sex unions and while denying that procreation is central to the institution?

Professor Ben Witherington, III, discusses why it is not surprising that The Da Vinci Code caused many Christians to question the historical details of the faith. Witherington writes about The Da Vinci Code in his book The Gospel Code: Novel Claims about Jesus, Mary Magdalene and Da Vinci. Therein he studies not only the matters mentioned in the subtitle, but also how the canon of the New Testament was chosen. Witherington says that part of the reason Dan Browns novel swayed people so is because they are historically illiterate when it comes to the tradition of the faith. The book also exploited peoples deep suspicions about major institutions and their proclivity for conspiracy theories, and the dissatisfaction with traditional Christianity that is wide-spread among believers today.

Historian Christopher Shannon discusses Ivan Illich (1926-2002) and his writings about suffering. Shannons essay on the subject, The Politics of Suffering, is published in the anthology Wilfred McClay edited, Figures in the Carpet: Finding the Human Person in the American Past. Shannon notes that Illich studied how traditional cultures understand suffering and its meaning in his 1976 work, Medical Nemesis: The Expropriation of Health. Traditional cultures illuminate the meaning of pain, suffering, and healing by situating them in a larger story. Modern cultures, on the other hand, see suffering not as part of a larger whole, but as meaningless sensation, merely something to control and alleviate.

Professor Roger Lundin describes how Ralph Waldo Emersons essays illuminate the contemporary disregard for nearly any source of authority other than the self. He studies what they reveal in his book From Nature to Experience: The American Search for Cultural Authority, the idea for which took shape as he recognized that the development in Emerson's writings mirrored a development in American life in the nineteenth century. Emerson (1803-1882), Lundin explains, was the first major writer in the American tradition who worked to discard all ties to historic Christian belief and practice. As he did so, he sought a source for moral authority first in nature and later in the individuals experience of life. Emersons pilgrimage was similar to that of a handful of others during his time (many of whom were Protestants) who tried to maintain personal morality without sustaining the theological authority upon which it is built.

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{ "product": {"id":4761377636415,"title":"Volume 78 (CD Edition)","handle":"mh-78-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 78: Mark Bauerlein on the causes of disengagement of college students from concern for intellectual and civic life; Elisabeth Lasch-Quinn on television, children, and acquiring a sense of reality; Sam Van Eman on the view of the good life advanced by advertising; Thomas de Zengotita on\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eMediated: How the Media Shapes Your World and the Way You Live in It\u003c\/em\u003e, and on postmodern individualism and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ereality\" TV; Eugene McCarraher on how American management theory became an influential source of religious meaning and practice; and John Witte, Jr. on how law embodies a view of human nature, and why religious viewpoints have often been ignored.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Mark Bauerlein discusses his article about the current state of higher education, titled \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cspan\u003eA Very Long Disengagement,\u003c\/span\u003e\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e published in the January 6, 2006, issue of \u003c\/span\u003e\u003ccite\u003eThe Chronicle of Higher Education\u003c\/cite\u003e\u003cspan\u003e. Today\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es students spend an exceptional amount of time communicating with their peers and paying attention to popular culture; additionally, they have unprecedented access to knowledge via the i\u003c\/span\u003e\u003cspan\u003enternet. Even so, states Bauerlein, they are making no great strides towards increasing their knowledge of history, politics, literature, or other matters that comprise the wisdom of culture, nor are they learning to engage the responsibilities concomitant with adulthood. Bauerlein notes that students alone are not responsible for the sustained trek into adolescence. Colleges and universities are partly to blame, as are other cultural and societal structures.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eHistorian Elisabeth Lasch-Quinn studies television and how it affects children in her essay \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eA Stranger\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es Dream: The Virtual Self and the Socialization Crisis,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e published in the anthology \u003ccite\u003eFigures in the Carpet: Finding the Person in the American Past\u003c\/cite\u003e. Lasch-Quinn discusses her essay and states that in the 1970s there were many critiques published about the world television portrays and how exposure to it might affect the development of children\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es imagination. She laments the current dearth of similar works and attends to some of the issues raised in the earlier ones. She focuses on the type of messages propagated in television\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es content (messages such as old people are unattractive), and on the medium itself. She notes that if children spend their time with television they will have less time to play in nature, which means they will have less time to discover and stand in awe of things larger than themselves.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eAuthor Sam Van Eman discusses what he has learned about advertising as he has worked with college students to help them integrate what they say they believe with how they live. His findings are published in his book, \u003ccite\u003eOn Earth As It Is in Advertising? Moving from Commercial Hype to Gospel Hope\u003c\/cite\u003e. Van Eman explains that through his work with students he has become increasingly aware of how advertising shapes their worlds. Advertisements offer them an alternative gospel, an alternative account of the well-lived life; they sell products but also identities. Ads can have a powerful effect in people's lives, he states, because they flatter those who see them and because they can make viewers feel recognized in a way that people who work or live with them often do not.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eIn his book \u003ccite\u003eMediated\u003c\/cite\u003e professor Thomas de Zengotita examines, as the subtitle so deftly puts it, \u003ccite\u003eHow the Media Shapes Your World and the Way You Live in It\u003c\/cite\u003e. He identifies and explains three key concepts in the work: Representation, Flattery, and Performance. The first of the three shapes the environment in which people live, while the second and third describe how people are treated in that environment and how they respond to it. De Zengotita explains that media manufacture symbols and messages that are self-conscious about what they represent and for whom they are intended (i.e., a representation is designed to convey specific ideas or moods to certain people). The receivers of the messages and symbols feel flattered at being so addressed and respond to the attention, performing the roles they perceive they should fulfill.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eHistorian Eugene McCarraher discusses the role corporations play in American culture and his essay \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eMe, Myself, and Inc.: \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eSocial Selfhood,\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e Corporate Humanism, and Religious Longing in American Management Theory 1908-1956,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e published in the anthology \u003ccite\u003eFigures in the Carpet: Finding the Person in the American Past\u003c\/cite\u003e. McCarraher explains the term \u003cspan class=\"s1\"\u003e“\u003c\/span\u003esocial selfhood,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e noting that in the early twentieth century Progressives were optimistic about how corporate labor would shape people's understanding of their place in society. They thought it would foster interdependence instead of individualism. Those who wrote about corporations in the early days were hopeful that they would come to fill the space religion and art vacated at the moral and cultural center of American life. In many ways, he says, corporations have done just that, donning religious language in their operations, setting the standards for how many contemporary churches look and operate.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor of law John Witte, Jr., discusses a two-volume collection he co-edited with Frank S. Alexander, titled \u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature\u003c\/cite\u003e, which includes writings from Orthodox, Protestant, and Roman Catholic thinkers. He notes the role religion and theology play in the public discussion about how people live together in a society under constitutional law. While the two disciplines have not been welcomed to the discourse for most of the twentieth century, in recent decades such is not the case. Witte says Christianity has a rich variety of voices to contribute; his and Alexander\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es works demonstrate that reality. Witte also attends to how contemporary law reflects understandings about human nature.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Thomas de Zengotita discusses the defining characteristics of contemporary culture and why he offers no solutions to the problems of the moment. In his book \u003ccite\u003eMediated: How the Media Shapes Your World and the Way You Live in It\u003c\/cite\u003e he critiques the self-consciousness of the era: people no longer act without realizing what their actions say about them. Now when people act they do so purposefully, choosing how to perform in order to both present themselves as they wish to be seen, and to communicate what they wish to communicate. De Zengotita notes that this level of \u003cspan class=\"s1\"\u003e“\u003c\/span\u003ehyper self-consciousness\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e emerged in the 1960s. Because it is relatively new, society is not yet in a position to know how to counteract it; people must live longer with the problem, he says, before starting to see the consequences and imagining how to respond.\u003c\/span\u003e\u003c\/p\u003e","published_at":"2020-08-28T11:44:08-04:00","created_at":"2020-08-28T11:44:08-04:00","vendor":"Mars Hill Audio","type":"Journals","tags":["Advertising","Capitalism","CD Edition","Consumer culture","Elisabeth Lasch-Quinn","Eugene McCarraher","Higher education","Human nature","John Witte Jr.","Law","Mark Bauerlein","Mass media","Religion and Society","Sam Van Eman","Self","Technology","Television","Thomas de Zengotita"],"price":1500,"price_min":1500,"price_max":1500,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":32951388307519,"title":"Default Title","option1":"Default 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charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 78: Mark Bauerlein on the causes of disengagement of college students from concern for intellectual and civic life; Elisabeth Lasch-Quinn on television, children, and acquiring a sense of reality; Sam Van Eman on the view of the good life advanced by advertising; Thomas de Zengotita on\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eMediated: How the Media Shapes Your World and the Way You Live in It\u003c\/em\u003e, and on postmodern individualism and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003ereality\" TV; Eugene McCarraher on how American management theory became an influential source of religious meaning and practice; and John Witte, Jr. on how law embodies a view of human nature, and why religious viewpoints have often been ignored.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Mark Bauerlein discusses his article about the current state of higher education, titled \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cspan\u003eA Very Long Disengagement,\u003c\/span\u003e\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e published in the January 6, 2006, issue of \u003c\/span\u003e\u003ccite\u003eThe Chronicle of Higher Education\u003c\/cite\u003e\u003cspan\u003e. Today\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es students spend an exceptional amount of time communicating with their peers and paying attention to popular culture; additionally, they have unprecedented access to knowledge via the i\u003c\/span\u003e\u003cspan\u003enternet. Even so, states Bauerlein, they are making no great strides towards increasing their knowledge of history, politics, literature, or other matters that comprise the wisdom of culture, nor are they learning to engage the responsibilities concomitant with adulthood. Bauerlein notes that students alone are not responsible for the sustained trek into adolescence. Colleges and universities are partly to blame, as are other cultural and societal structures.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eHistorian Elisabeth Lasch-Quinn studies television and how it affects children in her essay \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eA Stranger\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es Dream: The Virtual Self and the Socialization Crisis,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e published in the anthology \u003ccite\u003eFigures in the Carpet: Finding the Person in the American Past\u003c\/cite\u003e. Lasch-Quinn discusses her essay and states that in the 1970s there were many critiques published about the world television portrays and how exposure to it might affect the development of children\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es imagination. She laments the current dearth of similar works and attends to some of the issues raised in the earlier ones. She focuses on the type of messages propagated in television\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es content (messages such as old people are unattractive), and on the medium itself. She notes that if children spend their time with television they will have less time to play in nature, which means they will have less time to discover and stand in awe of things larger than themselves.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eAuthor Sam Van Eman discusses what he has learned about advertising as he has worked with college students to help them integrate what they say they believe with how they live. His findings are published in his book, \u003ccite\u003eOn Earth As It Is in Advertising? Moving from Commercial Hype to Gospel Hope\u003c\/cite\u003e. Van Eman explains that through his work with students he has become increasingly aware of how advertising shapes their worlds. Advertisements offer them an alternative gospel, an alternative account of the well-lived life; they sell products but also identities. Ads can have a powerful effect in people's lives, he states, because they flatter those who see them and because they can make viewers feel recognized in a way that people who work or live with them often do not.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eIn his book \u003ccite\u003eMediated\u003c\/cite\u003e professor Thomas de Zengotita examines, as the subtitle so deftly puts it, \u003ccite\u003eHow the Media Shapes Your World and the Way You Live in It\u003c\/cite\u003e. He identifies and explains three key concepts in the work: Representation, Flattery, and Performance. The first of the three shapes the environment in which people live, while the second and third describe how people are treated in that environment and how they respond to it. De Zengotita explains that media manufacture symbols and messages that are self-conscious about what they represent and for whom they are intended (i.e., a representation is designed to convey specific ideas or moods to certain people). The receivers of the messages and symbols feel flattered at being so addressed and respond to the attention, performing the roles they perceive they should fulfill.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eHistorian Eugene McCarraher discusses the role corporations play in American culture and his essay \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eMe, Myself, and Inc.: \u003cspan class=\"s1\"\u003e‘\u003c\/span\u003eSocial Selfhood,\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e Corporate Humanism, and Religious Longing in American Management Theory 1908-1956,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e published in the anthology \u003ccite\u003eFigures in the Carpet: Finding the Person in the American Past\u003c\/cite\u003e. McCarraher explains the term \u003cspan class=\"s1\"\u003e“\u003c\/span\u003esocial selfhood,\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e noting that in the early twentieth century Progressives were optimistic about how corporate labor would shape people's understanding of their place in society. They thought it would foster interdependence instead of individualism. Those who wrote about corporations in the early days were hopeful that they would come to fill the space religion and art vacated at the moral and cultural center of American life. In many ways, he says, corporations have done just that, donning religious language in their operations, setting the standards for how many contemporary churches look and operate.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor of law John Witte, Jr., discusses a two-volume collection he co-edited with Frank S. Alexander, titled \u003ccite\u003eThe Teachings of Modern Christianity on Law, Politics, and Human Nature\u003c\/cite\u003e, which includes writings from Orthodox, Protestant, and Roman Catholic thinkers. He notes the role religion and theology play in the public discussion about how people live together in a society under constitutional law. While the two disciplines have not been welcomed to the discourse for most of the twentieth century, in recent decades such is not the case. Witte says Christianity has a rich variety of voices to contribute; his and Alexander\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es works demonstrate that reality. Witte also attends to how contemporary law reflects understandings about human nature.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eProfessor Thomas de Zengotita discusses the defining characteristics of contemporary culture and why he offers no solutions to the problems of the moment. In his book \u003ccite\u003eMediated: How the Media Shapes Your World and the Way You Live in It\u003c\/cite\u003e he critiques the self-consciousness of the era: people no longer act without realizing what their actions say about them. Now when people act they do so purposefully, choosing how to perform in order to both present themselves as they wish to be seen, and to communicate what they wish to communicate. De Zengotita notes that this level of \u003cspan class=\"s1\"\u003e“\u003c\/span\u003ehyper self-consciousness\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e emerged in the 1960s. Because it is relatively new, society is not yet in a position to know how to counteract it; people must live longer with the problem, he says, before starting to see the consequences and imagining how to respond.\u003c\/span\u003e\u003c\/p\u003e"}, "replace": { "published_at": "2006-01-01 22:19:19" } }
Volume 78 (CD Edition)

Guests on Volume 78: Mark Bauerlein on the causes of disengagement of college students from concern for intellectual and civic life; Elisabeth Lasch-Quinn on television, children, and acquiring a sense of reality; Sam Van Eman on the view of the good life advanced by advertising; Thomas de Zengotita on Mediated: How the Media Shapes Your World and the Way You Live in It, and on postmodern individualism and reality" TV; Eugene McCarraher on how American management theory became an influential source of religious meaning and practice; and John Witte, Jr. on how law embodies a view of human nature, and why religious viewpoints have often been ignored.


Professor Mark Bauerlein discusses his article about the current state of higher education, titled A Very Long Disengagement, published in the January 6, 2006, issue of The Chronicle of Higher Education. Todays students spend an exceptional amount of time communicating with their peers and paying attention to popular culture; additionally, they have unprecedented access to knowledge via the internet. Even so, states Bauerlein, they are making no great strides towards increasing their knowledge of history, politics, literature, or other matters that comprise the wisdom of culture, nor are they learning to engage the responsibilities concomitant with adulthood. Bauerlein notes that students alone are not responsible for the sustained trek into adolescence. Colleges and universities are partly to blame, as are other cultural and societal structures.

Historian Elisabeth Lasch-Quinn studies television and how it affects children in her essay A Strangers Dream: The Virtual Self and the Socialization Crisis, published in the anthology Figures in the Carpet: Finding the Person in the American Past. Lasch-Quinn discusses her essay and states that in the 1970s there were many critiques published about the world television portrays and how exposure to it might affect the development of childrens imagination. She laments the current dearth of similar works and attends to some of the issues raised in the earlier ones. She focuses on the type of messages propagated in televisions content (messages such as old people are unattractive), and on the medium itself. She notes that if children spend their time with television they will have less time to play in nature, which means they will have less time to discover and stand in awe of things larger than themselves.

Author Sam Van Eman discusses what he has learned about advertising as he has worked with college students to help them integrate what they say they believe with how they live. His findings are published in his book, On Earth As It Is in Advertising? Moving from Commercial Hype to Gospel Hope. Van Eman explains that through his work with students he has become increasingly aware of how advertising shapes their worlds. Advertisements offer them an alternative gospel, an alternative account of the well-lived life; they sell products but also identities. Ads can have a powerful effect in people's lives, he states, because they flatter those who see them and because they can make viewers feel recognized in a way that people who work or live with them often do not.

In his book Mediated professor Thomas de Zengotita examines, as the subtitle so deftly puts it, How the Media Shapes Your World and the Way You Live in It. He identifies and explains three key concepts in the work: Representation, Flattery, and Performance. The first of the three shapes the environment in which people live, while the second and third describe how people are treated in that environment and how they respond to it. De Zengotita explains that media manufacture symbols and messages that are self-conscious about what they represent and for whom they are intended (i.e., a representation is designed to convey specific ideas or moods to certain people). The receivers of the messages and symbols feel flattered at being so addressed and respond to the attention, performing the roles they perceive they should fulfill.

Historian Eugene McCarraher discusses the role corporations play in American culture and his essay Me, Myself, and Inc.: Social Selfhood, Corporate Humanism, and Religious Longing in American Management Theory 1908-1956, published in the anthology Figures in the Carpet: Finding the Person in the American Past. McCarraher explains the term social selfhood, noting that in the early twentieth century Progressives were optimistic about how corporate labor would shape people's understanding of their place in society. They thought it would foster interdependence instead of individualism. Those who wrote about corporations in the early days were hopeful that they would come to fill the space religion and art vacated at the moral and cultural center of American life. In many ways, he says, corporations have done just that, donning religious language in their operations, setting the standards for how many contemporary churches look and operate.

Professor of law John Witte, Jr., discusses a two-volume collection he co-edited with Frank S. Alexander, titled The Teachings of Modern Christianity on Law, Politics, and Human Nature, which includes writings from Orthodox, Protestant, and Roman Catholic thinkers. He notes the role religion and theology play in the public discussion about how people live together in a society under constitutional law. While the two disciplines have not been welcomed to the discourse for most of the twentieth century, in recent decades such is not the case. Witte says Christianity has a rich variety of voices to contribute; his and Alexanders works demonstrate that reality. Witte also attends to how contemporary law reflects understandings about human nature.

Professor Thomas de Zengotita discusses the defining characteristics of contemporary culture and why he offers no solutions to the problems of the moment. In his book Mediated: How the Media Shapes Your World and the Way You Live in It he critiques the self-consciousness of the era: people no longer act without realizing what their actions say about them. Now when people act they do so purposefully, choosing how to perform in order to both present themselves as they wish to be seen, and to communicate what they wish to communicate. De Zengotita notes that this level of hyper self-consciousness emerged in the 1960s. Because it is relatively new, society is not yet in a position to know how to counteract it; people must live longer with the problem, he says, before starting to see the consequences and imagining how to respond.

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{ "product": {"id":4761375703103,"title":"Volume 77 (CD Edition)","handle":"mh-77-cd","description":"\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003eGuests on Volume 77: Eric Miller on the conserving radicalism and revolutionary traditionalism of Christopher Lasch; Lisa de Boer on the depiction of everyday humanity in northern European post-Renaissance painting; Peter J. Schakel on seeing\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eThe Chronicles of Narnia\u003cspan\u003e \u003c\/span\u003e\u003c\/em\u003eas fairy tales, not just Christian allegory; and Alan Jacobs on how\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eThe Chronicles of Narnia\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003ereveal much of C. S. Lewis\u003cspan class=\"s1\"\u003e’\u003c\/span\u003es thinking on almost everything, and on how Lewis's imagination was prepared to write such books.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eHistorian Eric Miller discusses the concerns of cultural commentator Christopher Lasch (1932-1994), who is the subject of his essay \u003c\/span\u003e\u003cspan class=\"s1\"\u003e“\u003c\/span\u003e\u003cspan\u003ePilgrim in an Unknown Land: Christopher Lasch\u003c\/span\u003e\u003cspan class=\"s1\"\u003e’\u003c\/span\u003e\u003cspan\u003es Journey.\u003c\/span\u003e\u003cspan class=\"s1\"\u003e”\u003c\/span\u003e\u003cspan\u003e The work is included in an anthology Wilfred McClay edited, titled \u003c\/span\u003e\u003ccite\u003eFigures in the Carpet: Finding the Human Person in the American Past\u003c\/cite\u003e\u003cspan\u003e. Lasch was the author of several books and hundreds of articles and essays; he had insatiable intellectual curiosity, states Miller, and was a radical in the true sense of the term, always honing his previously published arguments. He spent most of his career observing how American culture resists neat ideological explanations. Miller notes that Lasch was looking for a way to preserve morality without relying on religion and theology.\u003c\/span\u003e\u003c\/p\u003e\n\u003cmeta charset=\"utf-8\"\u003e\n\u003cp\u003e\u003cspan\u003eIn an essay titled \u003cspan class=\"s1\"\u003e“\u003c\/span\u003eA C