What’s the relationship between faith and reason? That should be answered with a question: Which reason are you talking about? Aza Goudriaan ( Reformed Orthodoxy And Philosophy, 16251750: Gisbertus Voetius, Petrus Van Mastricht, And Anthonius Driessen , 56) notes that Petrus van Mastricht . . . . Continue Reading »
Stephen Holmes ends God of Grace and God of Glory: An Account of the Theology of Jonathan Edwards with a critique of Reformed theologies of predestination, especially of reprobation. The critique doesn’t entail a denial of reprobation. Holmes instead argues that reprobation hasn’t been . . . . Continue Reading »
Holmes ( God of Grace and God of Glory: An Account of the Theology of Jonathan Edwards , x)) considers the Reformed tradition a “noble” tradition. But in his view it is not so in contemporary England where “the title ‘Reformed’ too often refers to a theology and church . . . . Continue Reading »
In a previous post on Edwards’s understanding of God’s purpose in creating, I should have made clearer that the views I was summarizing were those of Sang Hyun Lee ( The Philosophical Theology of Jonathan Edwards ) and not necessarily those of Jonathan Edwards. Lee’s views are . . . . Continue Reading »
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 »
I have my world, but before I or my world existed there was the world. This distinction between my world and not-mine is, O’Donovan says ( Self, World, and Time: Volume 1: Ethics as Theology: An Induction ), what we mean by “the world’s objective truth ” (10). The truth of . . . . Continue Reading »
In the newly published first volume of his Ethics as Theology, entitled Self, World, and Time: Volume 1: Ethics as Theology: An Induction , Oliver O’Donovan suggests that the moral life is not something we choose to enter but something we wake to: “Let us say, we awake to our moral . . . . Continue Reading »
What ought we say about the gospel and Hellenism? Many things, but this seems like a fruitful line of inquiry: The gospel is the fulfillment of Israel’s hope. The gospel therefore is known only by its similarity to and difference from the history and faith of the Jews. The gospel then enters . . . . Continue Reading »
In Love and Responsibility , John Paul II pointed to the impossible possibility of betrothed love. On the one hand, “no person can be transferred or ceded to another. In the natural order, it is oriented towards self-perfection, towards the attainment of an ever greater fullness of existence . . . . Continue Reading »
In her contribution to To Train His Soul in Books: Syriac Asceticism in Early Christianity , Susan Harvey describes how the “emergence of the ascetic single-sex household - and later its organized communal form, the monastery - appears to have brought a sea change in the (male) awareness of . . . . Continue Reading »
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