In his biography of G. K. Chesterton , Ian Ker summarizes Chesterton’s analysis of Francis’s praise of creation: “Francis’s ‘great gratitude’ for existence was not just a feeling or sentiment: it was ‘the very rock of reality,’ besides which . . . . Continue Reading »
Milbank further argues that gay marriage is not about gay rights per se but instead about the modern state’s continuing expansion of its power and persistent elimination of all rivals. As he says, legalization of gay marriage “would end public recognition of the importance of marriage . . . . Continue Reading »
John Milbank observes that in recent British debates over gay marriage, “legislators have recognised that it would be intolerable to define gay marriage in terms equivalent to ‘consummation,’ or to permit ‘adultery’ as legitimate ground for gay divorce.” In these . . . . Continue Reading »
In her conversion account, Secret Thoughts of an Unlikely Convert An English Professor’s Journey into Christian Faith , Rosario Butterfield describes a talk she gave at Geneva College about sexual sin. She concluded that the Christian students who listened to her didn’t realize what . . . . Continue Reading »
According to Robert Sparling’s account in Johann Georg Hamann and the Enlightenment Project (145), Moses Mendelssohn considered human beings to be isolated individuals. Language is a tool used by these isolated individuals to connect concepts in our head to things in the world. Speech . . . . Continue Reading »
Richard Dawkins has famously proposed that cultural habits are passed on through “memes”: “tunes, ideas, catch-phrases, clothes fashions, ways of making pots or of building arches . . . . Memes propagate themselves in the meme pool by leaping from brain to brain via a process . . . . Continue Reading »
Rupert Sheldrake thinks science and religion overlap, but he is not an advocate of Intelligent Design. ID assumes a a mechanistic metaphor of the world: “Humans design machines, buildings and works of art. In a similar way the God of mechanistic theology, or the Intelligent Designer, is . . . . Continue Reading »
Spirit - that is, the human person - cannot be conceived simply by the sexual union of a man and woman. It is “the work of God Himself” ( Love and Responsibility , 55). Sex thus participates in God’s ongoing creation of persons, a creation that must, John Paul II thinks, be . . . . Continue Reading »
In spite of its intentions, what John Paul II calls “sexual puritanism” or “rigorism” ends up cozy with utilitarianism, the notion that persons can be used as means to achieve certain egocentric ends ( Love and Responsibility ). According to the “puritanical” . . . . Continue Reading »
Sex expresses love, but John Paul II argues that more needs to be said ( Love and Responsibility ). After all, “There may be affection between people who are not sexually attracted to each other.” That suggests that “it is not love of man and woman that determines the proper . . . . Continue Reading »
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