Still further evidence that a) Hegel can’t get away from Kant’s pietism and b) Hamann would have been as right about Hegel as he was about Kant. Jean-Marie Schaeffer writes of the impact of the incarnation on history: “it is through God’s becoming man, through the life . . . . Continue Reading »
Von Balthasar says that the “ethos of the theology in Bonaventure is . . . quite different from the ethos in Thomas Aquinas, whose philosophical point of view tries to reflect the order of the world as rigorously and clearly as possible. In Bonaventure, there is something defeated from . . . . Continue Reading »
John Polkinghorne writes that the “human writings [of Scripture] bear witness to timeless truths, but they do so in the thought forms and from the cultural milieu of their writers.” As a result, “we find attitudes expressed in the Bible that today we neither an nor should agree . . . . Continue Reading »
Balthasar again: “For fundamental theology, the heart of the matter should be the question: ‘How does God’s revelation confront man in history? How is it perceived?’ But under the influence of a modern rationalistic concept of science, the question shifted ever more from its . . . . Continue Reading »
Balthasar resolves the dilemma between rationalistic and fideistic approaches to faith and reason by identifying a common flaw in them, and by proposing an aesthetic solution. The common flaw, he thinks, is that both rationalists and fideists “are wont to call the historical facts of . . . . Continue Reading »
In his commentary on the Sentences, Thomas says that “The science [of theology] develops from these first principles [of faith] and also includes the universal [natural] principles. It possesses no means to prove them, but only to defend them against detractors.” It’s the . . . . Continue Reading »
Milbank opens Being Reconciled: Ontology and Pardon (Radical Orthodoxy) with a discussion of neo-Kantian arguments concerning radical evil. In the light of the Holocaust and twentieth-century totalitarianism, they argue, the traditional Augustinian privatio is deeply inadequate. In response, . . . . Continue Reading »
Niebuhr claims that irony is inherent in the Christian view of history: Christianity’s “interpretation of the nature of evil in human history is consistently ironic. This consistency is achieved on the basis of the belief that the whole drama of human history is under the scrutiny of a . . . . Continue Reading »
Yoder is a sometimes bizarre combination of profound insight and infuriating oversimplification verging on ignorance. He claims, for instance, that Augustine offers “a consensus kind of moral thought,” a moral thought based on “what everybody thinks.” He goes on: Augustine . . . . Continue Reading »
Everyone in the Middle Ages knew that St. Christopher was a dog head, a man’s body with a dog’s head. A Welsh poem about King Arthur told of his battle with the dogheads near Edinburgh: “By the hundred they fell” before Excalibur. But where did they live? A few said Scandinavia, but most . . . . Continue Reading »
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