Nicholas Wolterstorff analyzes the “conundrum” of atonement in Kant’s treatment of rational religion. We need to be forgiven for the evil we’ve done, and we are incapable of doing this ourselves. God has to do it. Yet, Kant assumes a radical form of autonomy, which makes our . . . . Continue Reading »
Kant’s Book 4 is on “counterfeit service” or “religion and priestcraft.” In this book, Kant launches a critique of cultic religion. He is not condemning cult and ritual per se, but says that it must not be construed as divine service. The statutory laws that govern . . . . Continue Reading »
Some notes on Book 3 of Religion Within the Limits of Reason Alone . Having established that there is an evil principle at work in humanity as well as a predisposition to good, Kant begins book 3 with the claim that morals is always a matter of warfare and battle. Freedom from the dominion of evil . . . . Continue Reading »
Austen’s great-nephew Lord Brabourne perpetuated the Victorianized Austen in his edition of Austen’s letters. He found Regency England far too frank and coarse for his tastes, and removes Austen’s occasional comments about the seeming perpetual pregnancies of her sisters-in-law . . . . Continue Reading »
In his Jane Austen and Representations of Regency England , Roger Sales tells about the formation of the “Austen industry.” The industry, Sales claims, started nearly as soon as Austen was in the grave. Her brother Henry’s memoir, published the year after her death, offers a . . . . Continue Reading »
INTRODUCTION As we follow Jesus’ commandments, we become agents for advancing God’s reign and His redemptive righteousness. Marriages are transformed into life-long partnerships in ministry, and our words are become truthful. THE TEXT “Furthermore it has been said, ‘Whoever . . . . Continue Reading »
1 Corinthians 6:15-17: Do you not know that your bodies are members of Christ? Shall I then take away the members of Christ and make them members of a harlot? May it never be. Or do you not know that the one who joins himself to a harlot is one body with her? For He says, The two will become one . . . . Continue Reading »
Honor was a chief value in the ancient world. For Jews, Greeks, and Romans, any violation of honor – by insult or attack – had to be avenged. Men – and this was a masculine ethic – had to defend their honor or endure a shameful reputation for weakness. Honor ethics have infected . . . . Continue Reading »
For ancient Romans, Shadi Bartsch argues in her The Mirror of the Self: Sexuality, Self-Knowledge, and the Gaze in the Early Roman Empire , sight was not merely passive and receptive but active. Gazing with the evil eye meant sending out “little bodies” out of the eye that . . . . Continue Reading »
This time from Tertullian, in his treatise on the veiling of virgins. Christian women, he says, ought to “go about in humble garb, and rather to affect meanness of appearance, walking about as Eve mourning and repentant, in order that by every garb of penitence she might the more fully . . . . Continue Reading »
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