Most of England’s enclosure acts were passed between 1760 and 1815, and the acts transformed the British landscape. Before enclosure, yeoman farmers lived in villages, and trudged each day to their scattered strips of land to work. Before enclosure, according to Maggie Lane, “one-third . . . . Continue Reading »
Chesterton admits that Dickens’s characters neither affect nor are affected by time or circumstances. This is, he says, because Dickens was constructing myths rather than novels: “Dickens was a mythologist rather than a novelist; he was the last of the mythologists, and perhaps the . . . . Continue Reading »
PROVERBS 19:5, 9 In this, the Proverb reiterates the threats of the Torah, which warns against false witness and false oaths (Leviticus 19:12; Deuteronomy 17:6-7). These two verses are almost identical. Both begin with “A false witness will not go unpunished,” and in the second line . . . . Continue Reading »
Rojek again: He claims that the story of celebrity over the past two centuries has been a shift from ascribed (hereditary) to attributed celebrity. Though some achieved international fame in earlier times, “they were always under strong pressures to conform to the established procedures and . . . . Continue Reading »
In their book, Cool Rules , Dick Pountain and David Robins define cool as “a permanent state of private rebellion,” one which “conceals its rebellion behind an ironic impassivity.” . . . . Continue Reading »
Chris Rojek describes celebrity as “the attribution of glamorous or notorious status to an individual within the public sphere.” He recognizes there are other forms of celebrity: the “ascribed” celebrity of inherited status (Prince William, eg), and the . . . . Continue Reading »
Dogmatics, according to Barth (CD, I, 1), is the correction, clarification, and criticism of church proclamation by measuring proclamation against the Word of God in the Bible. Dogmatics is a second-order form of thought and reflection. It is not the same as the proclamation of the church; it is a . . . . Continue Reading »
I’ve read this paragraph from the introduction to Milbank’s Theology and Social Theory dozens of times, but it’s still thrilling. “The pathos of modern theology is its false humility. For theology, this must be a fatal disease, because once theology surrenders its claim to . . . . Continue Reading »
If “we have never been modern,” why do we all say we have? Why do we say we’re living in an iron cage, that the world has been secularized and disenchanted, that religion has passed its sell-by date? Perhaps we just like to beat ourselves up. Or, perhaps the notion of . . . . Continue Reading »
Horst Breuer writes in a 1976 articles from the Modern Language Review : “Strange as this may seem to readers unaccustomed to this kind of historical perspective, Macbeth’s murder is a historically progressive act, an emancipation from feudalism and Catholicism, a violent plunge into . . . . Continue Reading »
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