Wynand De Beer’s recent book Reality: From Metaphysics to Metapolitics is clearly relevant to a host of contemporary issues and has much to offer Catholics who find themselves living in a nominalist civilization.https://t.co/P4BYHZG7gP
— Catholic World Report (@cworldreport) October 4, 2021
Silvianne Aspray, "How Then Should We Write Genealogies? A Proposal"
— Theological Genealogies of Modernity (@TheoGenealogies) July 30, 2021
Response from Johannes Zachhuber and panel discussion with Brad Gregory, @johnmilbank3, @theologygurl and Cyril O’Reganhttps://t.co/mclELc71J0
A really interesting start to this conference, with a forceful presentation by Brad Gregory and challenging responses. https://t.co/Pvvc0hQxUo
— Gregory Schnakenberg (@GSchnakenberg) July 8, 2021
So it is now clear that Locke knew and admired Hobbes. This may well mean that Leo Strauss was essentially right to see a continuity between the too and so Hobbes as a key founder of liberalism. (Nigel Biggar take note re his reaction to my reading of him.) https://t.co/O7v7ayL9qk
— john milbank (@johnmilbank3) June 20, 2021
“The natural rate theory demands faith in an unseen entity: the natural rate of interest. Its proponents ... assure that if economists have enough faith in this entity ..., we will be the recipients of economic grace. It is an eminently Protestant theory.”
— Robert Morgan (@partylike1399) June 8, 2021
Awesome. https://t.co/Ri64FcJw7x
“Modern theology has often been receptive to the siren call of genealogical thinking, as became once again apparent in the early stages of Vatican II”
— Josh Hochschild (@JoshHochschild) January 5, 2021
Thomas Pfau at @GenofMod https://t.co/YG9XFtIMmB
New Polity What is needed is not a philosophical analysis but a historical analysis.D.C. Schindler does the Lord's work, locating the theological meaning of liberalism in the reduction of God to absolute potency.
— New Polity (@PostliberalTho1) August 21, 2020
This too-long-for-online essay is essential reading for anyone who would build a postliberal Christian society.https://t.co/D7nPJIOXF9
In the centenary of Max Weber’s death, we focus on 2 of Weber’s themes that have had a considerable influence on the study of the sociology of religion: the disenchantment of the world; and, Protestant ethics as the driving force behind capitalism https://t.co/Q7WKRf6qJa
— La Civiltà Cattolica (@civcatt) September 3, 2020
Defenses and critiques of modern politics will ultimately come back to the choice between a metaphysics of inherent order or divine fiat, so which should we choose? https://t.co/lgv4xL7DN0
— Richard Reinsch (@Reinsch84) August 28, 2020
Dr. Farrow: It takes me next to two very basic areas of dispute: the relation between justification and sanctification, in which Luther becomes my chief interlocutor, and the relation between “satisfaction” and punishment, a subsidiary but crucial topic that if anything is even more misunderstood today. Both of these have very significant implications for pastoral theology, as for systematic theology.
Those two chapters are followed by a pair on doxology. The first of these treats what I call “doxological Pelagianism”; that is, the tendency to rely on nature to perfect itself even in the act of worship, where the grace of God in Jesus Christ should be most evident. It will be among the most controversial chapters in the book, since it takes its cue from Protestant thinkers while contending that the problem is more exaggerated in Protestantism than in Catholicism, where it is also present.
The second is a detailed treatment of the problem of transubstantiation. Here I return to Aquinas, and to the task of rethinking some of his ideas by way of a more adequate eschatology. I expect this chapter to be controversial as well, even inside Catholicism. But both Catholics and Protestants, if they read it patiently, will perhaps find that the whole stubborn business—the very serious business—of transubstantiation appears in a fresh light.
CWR: In the Introduction, you write, “Nominalism is Western civilization’s wounded side, from which is flowing, not water and blood, but blood and fire.” Can you provide some background and context to that strong statement?
Dr. Farrow: That is said with respect to modernity’s doomed attempt to re-found Western civilization on the basis that “God” is merely a concept in the world, a way of speaking about emergent order in the world, rather than the living God, the God of the Bible who through the incarnation suffers and dies with man, who as man actually conquers death for the sake of life eternal. It was through nominalism that we learned to regard the latter as myth, as an empty vessel that could be filled with fresh content as required. But the fresh content we have poured into it has not brought progress towards perpetual peace, as the fathers of modernity hoped. It has brought moral confusion, incited hubris of every kind, and led to the sickness unto death; that is, despair. Western civilization is crumbling before our eyes, and being torn down by our own hands. We’ve decided that there’s little or nothing there worth salvaging, not even the statuary, as it turns out.
I wrote something about Laudato si'. https://t.co/rcTVUz5UzM
— Pater Edmund (@sancrucensis) May 24, 2020
BXVI on Modern anti-Christian creed https://t.co/Dcuf54c7OQ @cnalive
— The Catholic Thing (@catholicthing) May 6, 2020
