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((released 2022-08-31) (handle mh-155-m) (supplement true))
Volume 155
Volume 155
Volume 155
Volume 155
Volume 155
Volume 155
Volume 155
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Regular price
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Volume 155

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Guests on Volume 155

DONALD KRAYBILL on how the Amish "negotiate" with modernity as communities by making decisions about the uses of technology
THADDEUS KOZINSKI on the dubious claim within liberalism that public life can be well-ordered by entirely neutral (non-transcendent) principles
DAVID BENTLEY HART on how "two-tier Thomism" deviates from historic Christian understanding of the relationship between God and Creation
NIGEL BIGGAR on recognizing problems with the notion of "natural rights," without denying the importance of rights understood as granted within social and political contexts
RAVI SCOTT JAIN on reconfiguring science and the teaching of science within the framework of natural philosophy, natural history, and natural science
JASON BAXTER on how C. S. Lewis’s imagination was shaped by texts from the Middle Ages

Click here to download a pdf file with the contents listing and bibliographic information about this Volume. 

Donald Kraybill 

“My basic research question when I started this research with the Amish in the mid-80s to late-80s was, how is it possible for a tradition-laden group like the Amish who reject cars, reject electricity off the public grid, who reject high school, on and on — how is it possible for a group like that to be growing and thriving and flourishing in modern life, in modern society? They were and still are doubling every 20 years . . . And my answer was, well, they have found ways to negotiate with modernity: to accept certain things, to reject other things, and then to make a lot of compromises and then also to adapt — or as one Amish man said “Amishize” — equipment and make it fit into their way of life."

— Donald Kraybill, author of What the Amish Teach Us: Plain Living in a Busy World (Johns Hopkins University Press, 2021)      

 
•     •     •

Thaddeus Kozinski

“As the idolatries become more and more insane and explicit, and when one realizes that substitute religions are kind of taking over the culture, one starts to see that, ‘Wait a minute, this isn’t supposed to happen in liberalism,’ and yet it is happening.  And then the question is, ‘Why is it happening?' And the way I look at is, if politics and culture are not based on the real, and the real is known to us through tradition (and through the God-established tradition of Christianity) . . . if in some sense, all our actions (whether individual or communal, social, institutional or personal) are not somehow guided by that tradition in an integrated way, then some other comprehensive tradition — a substitute, a counterfeit — is going to crop up and emerge.”

— Thaddeus Kozinski, author of Modernity as Apocalypse: Sacred Nihilism and the Counterfeits of Logos (Angelico Press, 2019)      

•     •     •

David Bentley Hart

“If there is, as I say, a certain porosity between the natural and supernatural, if the human . . . is invested already by its very nature with a divine vocation and a divine dignity and a predisposition to the good that’s intrinsic to our nature, then there are all sorts of realms where the law is non compos. But if in fact grace is extrinsic to the nature of the creature — which is the axiom that dominates this sect — then in fact, those who claim a divine warrant for governance can make the law absolute. There’s nothing in human nature itself that demands deference, that intrinsically possesses the dignity of created gods on the way to becoming one with God. Instead, we are just natural beings with an inherently natural end and if we are to be conduced to a higher destiny by an extrinsic grace, then that may take the form of an absolute legal power invested in a sort of throne and altar or a sacerdotal monarchical system and that’s . . . the form the new integralism takes.”

— David Bentley Hart, author of  You Are Gods: On Nature and Supernature,
(Notre Dame Press, 2022)      

•     •     •

Nigel Biggar

“As a Christian, I don’t believe in a general right to liberty. I mean, if I’m a Hobbesian, then yes, we’re all at liberty to do whatever it takes to survive; if that means scratch each others’ eyes out, then we’re at liberty to do it. But, as a Christian, I believe we are born with responsibility and therefore we have room for choices, but we are born, not only with the liberty of making choices, we are born also into social obligations, which are, as it were, co-original. So there is no original, undefined liberty. . . . We may have a right to liberties of certain kinds in certain circumstances, but it is the abstraction that is the problem.”

— Nigel Biggar, author of What's Wrong with Rights? (Oxford University Press, 2020)      

•     •     •

Ravi Scott Jain

“The best way to understand theology is the same kind of genetic/synthetic way that we advocate in the study of physics and biology — seeing the narrative of discovery. And part of it, too, is that the narrative of discovery is not merely discovery, it’s also a narrative of demonstration. Because in the liberal arts, there’s always this alternation between, 'You discovered something. That’s great!' But how do you get other people to believe your discoveries? You have to demonstrate it. And so that, when the students start learning not only to discover things, but also to demonstrate them to others, that’s also powerful and creates powerful habits of thought that cross all the disciplines.”

—  Ravi Scott Jain, co-author of A New Natural Philosophy: Recovering a Natural Science and Christian Pedagogy (Classical Academic Press, 2021)      

•     •     •

Jason Baxter

“If you’ve understood something, you’ve realized it’s beautiful. And when you realize it’s beautiful (this is just good Thomism here), you reach out to grasp it. Your will desires it. You want to sort of bury it in your heart and in your veins, such that it becomes a part of you and it’s not . . . just a set of kilobytes of information in your brain. And I think that Lewis (even before the height of the age of information, what we live in, or what Deborah Lupton calls the ‘datafication of the self’) I think recognized this aspect of literature, but particularly pre-modern medieval literature, as its ability to be haptic, to have this sense of touch and taste and the palpable and then all the consequences of that extraordinary metaphor.”

— Jason Baxter, author of The Medieval Mind of C. S. Lewis: How Great Books Shaped a Great Mind (InterVarsity Press, 2022)      



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