At the Washington Post site, Max Fisher reports on some of the results of a new Pew Forum report on the global religious landscape . Fisher highlights the study’s findings about the reach of Christianity. It is, shall we say, encouraging for Christians. First in sheer numbers: . . . . Continue Reading »
At the NYRB web site, Ian Johnson summarizes the changing relations between the Chinese government and the church. He ends with this account of the Huanan church: “A decade ago, authorities in China smashed one of the world’s biggest charismatic Christian churches, the 500,000-member . . . . Continue Reading »
There are more than two brands, but I’m restricting myself to two. On the one hand there are the careful, balanced assessments of some writer or a collection of writers. These aim to clarify the aims and actual opinions of thinkers of the past. They rebut misinterpretations and misconstruals. . . . . Continue Reading »
In her contribution to Negotiating the Gift: Pre-Modern Figurations of Exchange (Veroffentlichungen des Max-Planck-Instituts fur Geschichte) , Beate Wagner-Hasel offers this penetrating critique of Marcel Mauss’s The Gift: The Form and Reason for Exchange in Archaic Societies : “Mauss . . . . Continue Reading »
In a superb essay on Locke’s “social imagination” in Rethinking Modern Political Theory: Essays 1979-1983 (Cambridge Paperback Library) (21-22), John Dunn traces Locke’s project to a “simple” central concern: “As a whole this thinking can be legitimately . . . . Continue Reading »
According to Laurie Bagby ( Thomas Hobbes: Turning Point for Honor , 5-7 ), Hobbes sets out to “deconstruct” the idea of honor by collapsing it “into what he calls ‘vainglory’ or harmful ‘pride.’” That’s well and good, depending of course on . . . . Continue Reading »
Lactantius devotes several sections of the Divine Institutes (6.11-12) to an analysis of Roman benefaction and to a sketch of a Christian alternative. He writes that it is “a great work of justice to protect and defend orphans and widows ho are destitute and stand in need of assistance; and . . . . Continue Reading »
Marc Bloch once wrote, “feudal Europe was not all feudalized in the same degree or according to the same rhythm and, above all, . . . it was nowhere feudalized completely” ( Feudal Society ). He added, “No doubt is it the fate of every system of human institutions never to be more . . . . Continue Reading »
In her revisionist Fiefs and Vassals: The Medieval Evidence Reinterpreted (7-8), Susan Reynolds traces common notions of feudal society, feudalism, feudal system back to sixteenth century legal historians, from where they made their way into Montesquieu and Adam Smith’s historical evolution . . . . Continue Reading »
David Ganz (essay in The Languages of Gift in the Early Middle Ages , 21) quotes this from the decree of the Council or Synod of Macon, 585: “We have learned from the report of the brethren that some churches in some places have deviated from the divine command in not offering a host at the . . . . Continue Reading »
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