Peter J. Leithart

Milbank, discussing the possibility of educative coercion: “although Christianity . . . certainly requires in the end free consent to the truth, it does not fetishize this freedom merely as a correct mode of approach: truth is what most matters, and moreover a collective commitment to truth, . . . . Continue Reading »

Milbank notes that “science and art have always first mimed the horrors to come.” Darwinian evolution and avant-garde prepared the way, for foreshadowed, twentieth-century horrors. He asks, “what may the far more shocking interventions of 1990s art and science . . . betoken for . . . . Continue Reading »

Milbank opens Being Reconciled: Ontology and Pardon (Radical Orthodoxy) with a discussion of neo-Kantian arguments concerning radical evil. In the light of the Holocaust and twentieth-century totalitarianism, they argue, the traditional Augustinian privatio is deeply inadequate. In response, . . . . Continue Reading »

John W. De Gruchy points out in his Christianity and Democracy that nineteenth-century Anglican socialists were concerned equally for the possessive individualism of capitalism and liberal democracy, and the deletion of the individual in collectivism. De Gruchy summarizes the views of William . . . . Continue Reading »

In the same issue of the Weekly Standard , Matthew Continetti analyzes the “bailout state.” The point of government management of the auto, banking, and other industries is not merely to save jobs (and votes) and support organized labor. More, in the bailout state, the government can . . . . Continue Reading »

James Gardner captures the eccentricity, flaws, and brilliance of George Steiner in a short piece in the June 15 issue of the Weekly Standard . His weaknesses are manifest - Steiner is “an unapologetic know-it-all and acrobatic show-off” given to “incessant posturings in . . . . Continue Reading »

INTRODUCTION God is a God of music. The Spirit-breath glorifies the Word of the Father, and is the music of the Triune life. Made in the image of this God, we are musical instruments, created for praise. Jesus speaks with a voice like the sound of many waters (Revelation 1:16 ), and when we gather . . . . Continue Reading »

Job 19:25-26: I know that my Redeemer lives, and at the last He will take His stand on the earth, even after my skin which they have cut off, yet from my flesh I shall see God; whom I myself shall behold, and whom my eyes shall see and not another. We don’t know anything about how the first . . . . Continue Reading »

At one point in his debate with Job, Eliphaz says that “the heavens are not pure in God’s sight.” That may have been true when he spoke it. Blood from bulls, goats, and sheep never cleansed the heavens. But it’s not true anymore. Jesus purified heaven with better blood, His . . . . Continue Reading »

Keil and Delitzsch argue that the phrasing of Job 19:25-26 doesn’t directly point to a hope for bodily resurrection. When his flesh is cut off (like a tree; the piel of the same verb is in Isaiah 10:34), he will see God “from ( min ) his flesh.” But, as they also note, . . . . Continue Reading »