E.B. Tylor was the first to characterize African religions as “animist,” remarking that “one great element of religion, that moral element which among the higher nations forms its most vital part, is indeed little represented in the religion of the lower races.” Others . . . . Continue Reading »
Tatian’s Oration to the Greeks is an attempt to vindicate the wisdom of Moses against Greek snobbery toward the barbarians. Aime Puech points out that chronology was central to Tatian’s argument: “In order to rehabilitate the Barbarians it was important to prove that they had . . . . Continue Reading »
The Reformed Orthodox were entirely correct to discern a fundamental threat and challenge in the spread of Cartesianism, especially as regards the relation of philosophy and theology. But it’s hard to read about their responses without sadness. “Whatever reason brings out of its . . . . Continue Reading »
On the one hand: Method is a discipleship - a “following after.” And the Cartesian methodus is in conflict with the “following after” demanded of a Christian disciple. Here, Descartes offers a different way, a different truth and life. The Christian “method” of . . . . Continue Reading »
Bizer again, on Melchior Leydekker’s summary of the Cartesian critique of Reformed orthodoxy: “The Cartesians reproach the orthodox to the effect that their theology is not scriptural, that they have re-introduced Catholic scholasticism into the Church; that they hinder every advance in . . . . Continue Reading »
Reformed Orthodoxy failed to stop the spread of Cartesian philosophy, despite vigorous efforts. Why? Bizer suggests that the orthodox critique often adopted much of what it criticized. In Martin Schoock’s notorious response to Descartes, “there is no word . . . about the fact that the . . . . Continue Reading »
Johannes Cocceius, a father of biblical theology, would seem to have little in common with Cartesian rationalism. But most of the Cocceians in the latter part of the 17th century were Cartesians. Ernest Bizer (in an article entitled “Reformed Orthodoxy and Cartesianism”) suggests that . . . . Continue Reading »
The genealogy is pretty clear: Pietist-leaning Collegiants, with affinities to the Anabaptists of the sixteenth century, influence the theological and political view of Spinoza, leading him to write a treatise where he defends two central Anabaptist/Pietist clams: a) he attacks the tyranny of the . . . . Continue Reading »
Another from Hatzfeld: “The Saturday after the [President’s] plan crash was the usual choir rehearsal day at the church in Kibungo. We sang hymns in good feeling with our Tutsi compatriots, our voices still blending in chorus. On Sunday morning we returned at the appointed hour for . . . . Continue Reading »
In his harrowing book on the Rwandan killers of 1994, Jean Hatzfeld quotes one young man: “Suddenly Hutus of every kind were patriotic brothers without any partisan discord. We were through playing around with political words. We were no longer in our each-to-his-won mood. We were doing a job . . . . Continue Reading »
Subscribe
Latest Issue
Support First Things
