The premise of Bonaventure’s “reduction of arts to theology” is that all knowledge, skill, perception is about light. Good and perfect gifts come down from the Father of Lights, James says, and Bonaventure sees that light refracted into four types of light. Some are obvious: the . . . . Continue Reading »
God alone, Augustine says, can act directly on souls. We cannot, but that doesn’t mean we can’t act on other souls. In Augustine’s anthropology, this is done through the body, by “signals conveyed by the physical body.” Such physical signs might be gestures, facial . . . . Continue Reading »
Von Balthasar summarizes Roman Guardini’s insistence that “form is not only corporeal” by saying “The eye sees the life of plants in their kind of coloration, in the manner of their movements as brought about by air and contact. The eye sees the vitality of the animal. In . . . . Continue Reading »
David Hart ( In the Aftermath: Provocations and Laments ) explains the analogy of being by pointing to the difference between God (whose essence is existence) and us (whose essence in no way implies existence, and who do not even possess our essence, since we become “by losing what we have . . . . Continue Reading »
Mike Bull from Australia sends along some comments on my earlier posts about “blood and soil.” The rest of this post is from Mike: “Jesus doesn’t just overcome and send the powers packing. But also, he doesn’t just pacify and reconcile them. He tears them in two, like . . . . Continue Reading »
Ratramnus, most famous for his contribution to Eucharistic theology in his debate with Radbertus, was asked by a priest, Rimbert, whether the dogheads were human. Rimbert’s interest was evangelistic: If human, dogheads should be evangelized. Seems so, Ratramnus said. They live in villages, . . . . Continue Reading »
Reflections on a class discussion earlier today about place, our connection to the ground, and gnosticism. 1) Blood and soil are “powers” that can and have dominated human life, and caused lots of human misery. 2) Jesus overcomes those powers. We are identified by water and feast, not . . . . Continue Reading »
Did God create from nothing? Yes and No. Yes, the formless-and-void “earth” was made from nothing (Genesis 1:1-2). After that, the creation account is an account of Yahweh working with the stuff, sometimes telling the stuff (soil and water) to produce new things and new configurations . . . . Continue Reading »
Karl Jaspers summarizes Cusa’s argument for an infinite cosmos: “Because the cosmos is an image, it is infinite, but its infinity is of the imitative kind, which denotes endlessness, the possibility of always going further. In time, eternity is endless duration. In space, the infinite . . . . Continue Reading »
From Eusebius’s panegyric to Constantine: “as the many-stringed lyre is composed of different chords , both sharp and flat, some slightly, others tensely strained, and others intermediate between the two extremes, yet all attuned according to the rules of harmonic art; even so this . . . . Continue Reading »
Subscribe
Latest Issue
Support First Things
