There are plenty of interesting things on Brandon Vogt’s website. They certainly have given me plenty of food for thought.
For example, I deeply appreciate the G.K. Chesterton video he posted not too long ago. It gave me a new, if somewhat idiosyncratic, vantage point on the always troubled Christian-Muslim relations here (join the conversation).
Brandon also recently posted a list of books that was recommended to him by none other than Peter Kreeft. Kreeft is a wonderful popularizer of classical philosophy and theology. Ancient Athens and Medieval Christendom are where the Boston College philosopher feels most at home. I’d like to argue later that he’s a little bit iffy when it comes to more recent philosophy.
The footnotes in the A Shorter Summa are indispensable for beginning to understand the Aristotelian-Thomistic idiom. My copy is all marked up. This book is well worth your time.
To see what I mean, take a look at the Medieval lists Kreeft compiled below:
“But surely that than which a greater cannot be thought cannot be only in the understanding. For if it were only in the understanding, it could be thought to exist also in reality,” says Anselm in the Proslogion. And really, I can’t think of the better introductory medieval list than the one given by Kreeft above.
The ancient and modern lists in Brandon’s post are just as solid as this medieval one.
So, I was shocked to read the following list of “contemporary” philosophical texts recommended by Kreeft:
Even the author of Orthodoxy is a little shocked by this rather unorthodox list of “contemporary” philosophers.
I agree with the choice of Sartre, Marx, and William James for the basic list. Then again, The Varieties of Religious experience is a much more fundamental William James text for both philosophy and the study of religion. In fact, it’s one of the texts that brought serious study of religion back into the mainstream of academic culture. Varieties is still the departure point for most work done in religious studies. It’s the one book you must agree with, or quarrel with.
Pascal belongs in the modern list, whereas C.S. Lewis does not belong at all. Lewis is a first-rate popularizer, but he does not belong on a list of basic or supplementary “contemporary” philosophical texts. This means I’ll have to nominate two replacements for the basic list of contemporary authors. Actually, make that three, because Nietzsche is much more deserving of a position on such a list than Sartre.
Nietzsche: You might as well dive into the Nietzsche Reader if you want to understand his influence on key modern thinkers like Sartre, Heidegger, but also upon contemporary theology. The selections in this collection are first rate and Hollingdale writes a mean introduction.
Heidegger, Being and Time: Pure and simple, it’s the most important philosophical treatise of the 20th century. What’s even better? Heidegger borrows half of his concepts from theology–and then tries to unsuccessfully conceal them. You may not ignore this book and I must finally read it in its entirety!
Henri de Lubac’s The Mystery of the Supernaturalis, hands down, the most obvious replacement for Lewis. This tome is perhaps the single most influential theology book of the 20th century. It helped to disentangle theology from modern philosophical adulterations of Thomism. De Lubac shaped the agenda for both Vatican II and the critiques of its implementation with this book and several others.
Mill is probably the only second stringer on Kreeft’s additional list that deserves to definitively remain there. We can feel the deleterious effect of his philosophy upon every aspect of our lives. The others, not so much.
Kreeft seems to go on an unjustified binge of analytical philosophers whose books are not terribly important. Chesterton is a figure on the fence–there really are more important books out there, but his philosophical standing is on the rise. So let’s say that leaves us with about four replacements:
Gabriel Marcel, The Mystery of Being, which is divided up into Volume Iand Volume II. This unjustly ignored mid-century Catholic existentialist philosopher might turn out to be more pivotal to the history of philosophy than some of the other thinkers mentioned in these contemporary lists. His influence is so ubiquitous, especially among Catholics, that it’s invisible.
Kierkegaard, A Kierkegaard Anthology: Kierkegaard, because if you haven’t wrestled with Kierkegaard, then you haven’t wrestled with modern philosophy (and the opportunities it holds for theology).
Hans Urs von Balthasar, Glory of the Lord volume I: This book inaugurated a series of reflections that brought beauty back into the fold of both theological and philosophical reflection. It’s in a virtual tie with the de Lubac book I mentioned in the main list for “contemporary” philosophers. On another day, they could switch sides. Karl Barth’s The Epistle to the Romanscould also substitute for either one of these books given its immensely positive historical influence.
Now that’s more like it!
As you can see, we’ve culled out most of the analytical philosophy, which is the philosophical and existential equivalent of a glorified New York Times crossword puzzle.
However, if you insist on reading some philosophy of language then you must buy American. Charles Sanders Peirce has been called “the American Aristotle” by Fr. Oakes in a First Things piece that can be found here. It’s best to dip into his selected philosophical writings.
Finally, Pierre Hadot’s Philosophy as a Way of Life is a book that anyone interested in the discipline must read. It will totally transform your vision of what ancient philosophy was and what philosophy ought to be.
I’ve recently discovered that Randy Boyagoda resurrected Elie’s argument in the latest issue of First Things here. He starts out by venting:
“I’m sick of Flannery O’Connor. I’m also sick of Walker Percy, G. K. Chesterton, J. R. R. Tolkien, C. S. Lewis, T. S. Eliot, Gerard Manley Hopkins, and Dostoevsky. Actually, I’m sick of hearing about them from religiously minded readers. These tend to be the only authors that come up when I ask them what they read for literature.”
Even though Boyagoda is tired of those consumed with nostalgia for a literary Golden age he ends up conceding their point by agreeing with Elie. He even takes Elie one step further by going into a quasi-sociological analysis that culminates with David Shields as the master-theorist of decline. In a nutshell, Boyagoda’s argument is built around these assumptions:
“As welcome as Elie’s effort was as a conversation starter, he failed to answer some important questions, even while he candidly admits to be wrestling with them as he works on a novel of his own: Primarily, what constitutes ‘belief’ or ‘faith’ in literary terms, and how are we to evaluate the representation aesthetically, morally,theologically? [Interestingly enough Boyagoda does not answer this question!]… Nevertheless, Elie’s main point holds. Despite various idiosyncratic and veiled representations of religious experience in recent American fiction—in the works of Robinson, and also, with more qualifications, in the works of Toni Morrison [I object, see below], Don DeLillo, Cormac McCarthy, David Foster Wallace, and others—most great contemporary writers don’t bother to engage the wholeness of experience for the great majority of readers.”
I’ll spare you a summary of the Shields part of the argument, but you can explore it in the link to Boyagoda’s essay above, or you can take a look at what Shields has to say in Reality Hunger.
Why a Richard John Neuhaus scholar would take the part of Shields over George Steiner is beyond me. Neuhaus never grew tired of singing the praises of Steiner. The great literary critic decisively argued that not only literature, but all of human reality, is dependent upon a Christian sacramental imagination. Let’s hope Boyagoda will not forget passages such as this one from Neuhaus while completing his RJN biography:
“In Grammars of Creation, more than in his 1989 book Real Presences, Steiner acknowledges that his argument rests on inescapably Christian foundations. In fact, he has in the past sometimes written in a strongly anti-Christian vein, while the present book reflects the influence of, among others, Miri Rubin, whose Corpus Christi: The Eucharist in Late Medieval Culture is credited in a footnote. Steiner asserts that, after the Platonisms and Gnosticisms of late antiquity, it is the doctrines of incarnation and transubstantiation that mark ‘the disciplining of Western syntax and conceptualization’ in philosophy and art. ‘Every heading met with in a study of ‘creation,’ every nuance of analytic and figural discourse,’ he says, derives from incarnation and transubstantiation, ‘concepts utterly alien to either Judaic or Hellenic perspectives—though they did, in a sense, arise from the collisions and commerce between both.'”
“Any coherent understanding of what language is and how language performs, that any coherent account of the capacity of human speech to communicate meaning and feeling is, in the final analysis, underwritten by the assumption of God’s presence,” says Steiner in Real Presences.
Yesterday we explored why Elie strategically exempted poetry from his argument here. The poets listed in that post are some of our most gifted writers. The novelists you’ll find below are of the same caliber. These writers have won countless awards writing fiction that will last long enough for later generations to envy our Golden Age of religious fiction.
I don’t think it’s too much of a stretch to say that our generation of writers exceeds the Eliot-Auden and Percy-O’Connor generations. Novels are notoriously difficult to excerpt, so I’ll stick mostly publisher blurbs and a few sidebars to justify some of the choices that might strike you as unusual. At the bottom of this post there’s also a list of very honorable mentions.
As usual, do follow the unique links provided below if you’d like to help me put some diapers on little Rosman butts. Please also consider donating directly through the link in the upper right hand corner of the homepage.
Twenty-four years after her first novel, Housekeeping, Marilynne Robinson returns with Gilead, an intimate tale of three generations from the Civil War to the twentieth century: a story about fathers and sons and the spiritual battles that still rage at America’s heart. Writing in the tradition of Emily Dickinson and Walt Whitman, Marilynne Robinson’s beautiful, spare, and spiritual prose allows “even the faithless reader to feel the possibility of transcendent order” (Slate). In the luminous and unforgettable voice of Congregationalist minister John Ames, Gilead reveals the human condition and the often unbearable beauty of an ordinary life.
A novel about convent life at the turn of the century? Hardly the makings of a page-turner, yet Ron Hansen’s Mariette in Ecstasy is a gripping, even life-changing book. For the Sisters of the Crucifixion, each day is a ceaseless round of work, study, and prayer–one hardly separate from the other. Their daily life is itself an act of devotion, caught by Hansen in a series of illuminated tableaux… Into this idyll comes Mariette–young, pretty, devout, but, as her father says, perhaps “too high-strung” for the convent. Prone to “trances, hallucinations, unnatural piety, great extremes of temperament, and, as he put it, ‘inner wrenchings,'” Mariette scalds her hands with hot water as penance, threads barbed wire underneath her breasts while she sleeps, and is convinced Jesus speaks to her. Her very glamour disturbs the gentle rhythm of the nuns’ lives. But when she begins bleeding from unexplained wounds in her hands, feet, and sides, the convent is thrown into an uproar. Is Mariette a saint? Or just a lying, hysterical girl? Where do we draw the line between madness and faith, mysticism and eroticism, the life of the spirit and that of the world?
Pilgrim at Tinker Creek is the story of a dramatic year in Virginia’s Roanoke Valley. Annie Dillard sets out to see what she can see. What she sees are astonishing incidents of “beauty tangled in a rapture with violence.”
Her personal narrative highlights one year’s exploration on foot in the Virginia region through which Tinker Creek runs. In the summer, Dillard stalks muskrats in the creek and contemplates wave mechanics; in the fall, she watches a monarch butterfly migration and dreams of Arctic caribou. She tries to con a coot; she collects pond water and examines it under a microscope. She unties a snake skin, witnesses a flood, and plays King of the Meadow with a field of grasshoppers. The result is an exhilarating tale of nature and its seasons.
[This book is a hybrid: autobiography, fiction, theology, and biology. But if you’re so inclined there are other Dillard novels to choose from.]
Among the characters you’ll find in this collection of twelve stories by Tobias Wolff are a teenage boy who tells morbid lies about his home life, a timid professor who, in the first genuine outburst of her life, pours out her opinions in spite of a protesting audience, a prudish loner who gives an obnoxious hitchhiker a ride, and an elderly couple on a golden anniversary cruise who endure the offensive conviviality of the ship’s social director.
Jayber Crow, born in Goforth, Kentucky, orphaned at age ten, began his search as a “pre-ministerial student” at Pigeonville College. There, freedom met with new burdens and a young man needed more than a mirror to find himself. But the beginning of that finding was a short conversation with “Old Grit,” his profound professor of New Testament Greek. “You have been given questions to which you cannot be given answers. You will have to live them out—perhaps a little at a time.” “And how long is that going to take?” “I don’t know. As long as you live, perhaps.” “That could be a long time.” “I will tell you a further mystery,” he said. “It may take longer.
In the backwoods of Mississippi, a land of honeysuckle and grapevine, Jewel and her husband, Leston, are truly blessed; they have five fine children. When Brenda Kay is born in 1943, Jewel gives thanks for a healthy baby, last-born and most welcome. Jewel is the story of how quickly a life can change; how, like lightning, an unforeseen event can set us on a course without reason or compass. In this story of a woman’s devotion to the child who is both her burden and God’s singular way of smiling on her, Bret Lott has created a mother-daughter relationship of matchless intensity and beauty, and one of the finest, most indomitable heroines in contemporary American fiction.
By opening with a long epigraph from St. Augustine’s Confessions (in the original Latin, no less), Clark’s ambitious, atmospheric rumination on good, evil and the gray area in between announces intentions far loftier than those of the standard dime-store detective novels to which the book bears an intentional but superficial resemblance. Set in St. Paul, Minn., in the bleak winter of 1939, this high-brow thriller retains enough lowdown grit and grime to qualify as both a suspenseful read and a surprisingly touching character study. When two young “dime-a-dance” girls are murdered, tough-as-nails homicide cop Lieutenant Wesley Horner hones in on eccentric recluse and amateur photographer Herbert White as the prime suspect. Looking like a cross between Humpty Dumpty and Paul Bunyan, and equally obsessed with Hollywood starlet Veronica Galvin and the voluminous scrapbooks and journals he keeps in order to compensate for his (narratively convenient) memory loss, White takes the fall with sympathetic dignity: astute readers will have fingered the real culprit many pages earlier. The true mysteries in Mr. White’s Confession are psychological: Horner’s morally suspect relationship with teenage drifter Maggie is particularly fascinating. Having previously written a biography of James Beard (The Solace of Food), a cultural history of the Columbia River (River of the West) and a critically lauded first novel (In the Deep Midwinter), Clark here seesaws, most often successfully, between hard-boiled cliches and an earnest, self-conscious concern with the natures of memory and love.
A.G. Harmon’s A House All Stilled, won the Peter Taylor prize for fiction. Like the great Peter Taylor, Harmon is a Southern novelist whose prose is both precise and evocative, reflecting a deep relationship to the land and the mystery of familial relationships over several generations. But Harmon’s novel also has religious and symbolic resonances that Flannery O’Connor would recognize and salute. The novelist Doris Betts, who selected this novel for the Taylor Prize, adds yet another literary comparison: “Harmon’s style,” she writes, “has deft flicks of description and insight, similar to the way Graham Greene might toss out a selected metaphor then move on.” A House All Stilled is an auspicious debut for a major new talent in literary fiction.
[The greatest living writer you’ve never heard of. One of you should start a Kickstarter campaign to raise money for his second novel.]
Morrison, in her sixth novel Jazz, enters 1926 Harlem, a new black world then (“safe from fays [whites] and the things they think up”), and moves into a love story–with a love that could clear a space from the past, give a life or take one. At 50, Joe Trace–good-looking, faithful to wife Violet, also from Virginia poor-times–suddenly tripped into a passionate affair with Dorcas, 18: “one of those deep-down spooky loves that made him so sad and happy he shot her just to keep the feeling going.” Then Violet went to Dorcas’s funeral and cut her dead face. But before Joe met Dorcas, and before her death and before Violet, in her torn coat, scoured the neighborhood looking for reasons, looking for her own truer identity, images of the past burned within all three: Violet’s mother, tipped out of her chair by the men who took everything away, and her death in a well; for Joe, the hand of the “wild” woman, his mother, that never really found his. And all of the child Dorcas’s dolls burned up with her mother and her childhood. Truly, the new music of Harlem–from clicks and taps of pleasure to the thud of betrayed marching black veterans with their frozen faces–“had a complicated anger in it.” Were Joe and Violet substitutes for each other, for a need known and unmet? At the close, a new link is forged between them with another Dorcas. One of Morrison’s richest novels yet.
[What other Catholic novelists do you know that use purgatory as a leitmotif?]
In fact, there are so many companions for the road already that I wonder whether I’ll have enough time to read Elie’s novel when it comes out. My present list just keeps expanding and expanding so much that I’m tempted to give up:
I’ve recently written on both heaven and on hell. My own readings on these topics might be idiosyncratic. I’m not sure whether these books get read in seminaries or comparative religion programs. I don’t even know whether these topics are of any interest to academics in those disciplines. I, for one, went through most of the classes offered on Christianity at the University of Washington’s excellent Comparative Religion program and didn’t encounter, or discuss, anything about these topics. What follows is a list of books (in no particular order) I’ve found helpful for thinking about heaven and hell (along with their publisher blurbs).
Please order books via the links provided here if you’d like to help put some diapers on little Rosman butts!
JBR is the dean of devil studies. This is the summary book from his five volume history of the topic.
“[In The Prince of Darkness] Russell recreates the arcane images of good and evil we all once understood perfectly well as children. From the moment the cover is lifted on this beautifully produced book, the world darkens. Russell presents story after story, using them like a descending staircase, drawing us down into archetypal memories of unending battles with the Evil One.”—Bloomsbury Review
Are you ready to RUMBLE?!
“[The Old Enemy is a] learned . . . but also robust book. . . . Forsyth is much at home amid the heroics, graphic laments and winged enormities and leviathans of the Sumerian, Hittite and Canaanite epic fables. . . . He sees the narrative links between Marduk and Zeus, between the death-king Mor and the classical underworld. At the close of the study, the chapters on Augustine glow with intelligence and sympathy.”—George Steiner, The Times Literary Supplement
“This book displays the breath and breadth of life in history more than any merely analytical study could do. [The Formation of Hell] illuminates and deepens us with its humanity and its rare lucidity of style.”—Jeffrey Burton Russell
The prince of philosophical prose. Nobody keeps you interested in abstruse problems like Kolakowski.
“[Kolakowski’s] exploration of the philosophy of religion covers the historical discussions of the nature and existence of evil, the importance of the concepts of failure and eternity to the religious impulse, the relationship between skepticism and mysticism, and the place of reason, understanding, and in models of religious thought. He examines why people, throughout known history, have cherished the idea of eternity and existence after death, and why this hope has been dependent on the worship of an eternal reality. He confronts the problems of meaning in religious language.”
He’ll make you a believer in the (non?-)existence of Satan.
“Rene Girard is beyond question one of the seminal Christian thinkers of our time. Few, if any, have more imaginatively engaged the dominant ideas of modernity and post-modernity by exploring the bilical telling of the human story. He is one of those writers who, once discovered, leaves an indelible mark on one’s mind and soul. Read I See Satan Fall Like Lightning, and be prepared to be changed.”—Richard John Neuhaus, First Things
Zaleski is our premier guide to otherworld journeys.
“Critics of religion have argued that Christianity’s success stems from its promise of eternal life, that people become Christian at bottom merely to cope with their fear of death. Contemporary theologians and philosophers, highly sensitive to this charge, tend to skirt the issue of life after death. To speak of the afterlife is at best to engage in wishful thinking, at worst to descend to the level of pop religion, encounters with angels, and UFO abductions. In The Life of the World to Come, however, Carol Zaleski asks the question, ‘Are we rationally and morally entitled to believe in life after death?’ and answers with a spirited and emphatic ‘yes.'”
Much more fun than his book on sin and guilt. Also one of the nicest people I’ve ever met.
“With erudition and wit, Jean Delumeau’s History of Paradise explores the medieval conviction that paradise existed in a precise although unreachable earthly location. Delving into the writings of dozens of medieval and Renaissance thinkers, from Augustine to Dante, Delumeau presents a luminous study of the meaning of Original Sin and the human yearning for paradise. The finest minds of the Middle Ages wrote about where paradise was to be found, what it was like, and who dwelt in it. Explorers sailed into the unknown in search of paradisal gardens of wealth and delight that were thought to be near the original Garden.Cartographers drew Eden into their maps, often indicating the wilderness into which Adam and Eve were cast, along with the magical kingdom of Prester John, Jerusalem, Babel, the Happy Isles, Ophir, and other places described in biblical narrative or borrowed from other cultures. Later, Renaissance thinkers and writers meticulously reconstructed the details of the original Eden, even providing schedules of the Creation and physical descriptions of Adam and Eve. Even when the Enlightenment, with its discovery of fossils and pre-Darwinian theories of evolution, gradually banished the dream of paradise on earth, a nostalgia for Eden shaped elements of culture from literature to gardening.In our own time, Eden’s hold on the Western imagination continues to fuel questions such as whether land should be conserved or exploited and whether a return to innocence is possible.”
The man who brought you the ultimate itinerary of the Devil also has a handle on heaven.
“At minimum, it is the most rigorous modern study of the various strains of Western tradition that culminate in [Dante’s] Paradiso. But its introductory chapter [of A History of Heaven] goes beyond that to sketch out an apologia for passionate heavenly belief. In effect, Russell tries to re-establish the honor of the Christian mystical tradition. . . . Like Dante’s, Russell’s paradise is deeply God-oriented. . . .”—David Van Biema, Time
A slightly more philosophical guide through the significance of the afterlife for the present life.
“Nicodemus first posed the question “How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?” This book reads that problem in the context of contemporary philosophy (particularly the thought of Husserl, Heidegger, Sartre, Merleau-Ponty, and Deleuze). The phenomenology of the body born ‘from below’ is seen as a paradigm for a theology of spiritual rebirth, and for rebirth of the body from ‘on high.’ [The Metamorphosis of Finitude argues] the Resurrection changes everything in Christianity–but it is also our own bodies that must be transformed in resurrection, as Christ is transfigured. And the way in which I hope to be resurrected bodily in God, in the future, depends upon the way in which I live bodily today.”
Death, you lose!
“Levering brings the best of current biblical scholarship into a creative interface with theological reflection informed by one of the Church’s greatest minds, Thomas Aquinas. In Jesus and the Demise of Death the core tenets of classical Christian eschatology, recently jettisoned by many theologians as allegedly outdated, make a surprising and come-back. Levering adds an important and timely Catholic contribution to the lively contemporary theological debate about Christian eschatology.”—Reinhard Huetter
Here is a list of what I consider to be the ten most important theology-related books (I’ve read) of the past ten years. They’re in no particular order (kinda). If given another chance to make this list I’d probably choose (mostly) the same books, or I’d make the list longer. The books are accompanied by publisher blurbs, which should explain why these books are so important. I’d like to see what your top 10/10 list looks like. Feel free to submit one in the comment section of this post. Please order books via the links provided here if you’d like to help put some diapers on little Rosman butts!
There’s plenty of theology in there.
The Modern Philosophical Revolution breaks new ground by demonstrating the continuity of European philosophy from Kant to Derrida. Much of the literature on European philosophy has emphasized the breaks that have occurred in the course of two centuries of thinking. But as David Walsh argues, such a reading overlooks the extent to which Kant, Hegel, and Schelling were already engaged in the turn toward existence as the only viable mode of philosophizing. Where many similar studies summarize individual thinkers, this book provides a framework for understanding the relationships between them. Walsh thus dispels much of the confusion that assails readers when they are only exposed to the bewildering range of positions taken by the philosophers he examines. His book serves as an indispensable guide to a philosophical [and theological] tradition that continues to have resonance in the post-modern world.
Hug an atheist today.
In this stimulating book, Denying and Disclosing God, distinguished theologian Michael J. Buckley, S.J., reflects upon the career of atheism from the beginnings of modernity to the present day. Extending the discussion he began in his highly acclaimed At the Origins of Modern Atheism, the author argues that atheism as ideology was generated neither by the rise of hostile sciences in the Renaissance nor by the medieval and inferential theology of Thomas Aquinas.
Professor Buckley locates the origins of atheistic consciousness in modernity’s bracketing of interpersonal religious experience as of no cognitive value. Atheism was generated by the very strategies formulated to counter it. This dialectical character of modern atheism suggests the further possibility of the negation of this negation, thereby bringing about the retrieval of the religious in form and content along with a new admission of the cogency of religious experience.
In seven essays that draw from metaphysics, phenomenology, literature, Christological theology, and Biblical exegesis,Marion sketches several prolegomena to a future fuller thinking and saying of love’s paradoxical reasons, exploring evil, freedom, bedazzlement, and the loving gaze; crisis, absence, and knowing.
Swirly things and a cross.
Theopolitical Imagination is a critique of modern Western civilization, including contemporary concerns of consumerism, capitalism, globalization, and poverty, from the perspective of a believing Catholic.
Responding to Enlightenment and Postmodernist views of the social and economic realities of our time, Cavanaugh engages with contemporary concerns–consumerism, late capitalism, globalization, poverty–in a way reminiscent of Rowan Williams (Lost Icons), Nicholas Boyle (Who Are We Now?) and Michel de Certeau. “Consumption of the Eucharist,” he argues, “consumes one into the narrative of the pilgrim City of God, whose reach extends beyond the global to embrace all times and places.” He develops the theme of the Eucharist as the basis for Christian resistance to the violent disciplines of state, civil society and globalization.
Trust me, this book is big.
In The God of Covenant and CreationLarry Chapp develops a true ‘theology of nature’ that begins and ends with strictly confessional Christian warrants. He begins by showing how modern naturalism arose out of a theological matrix and how it lost its way specifically as naturalism as soon as it rejected that theological matrix. Indeed, modern naturalism is not so much a-theological as it is a rival theology to that of the Church. All claims of ultimacy, including those of natural science, have inherently theological orientations embedded within them – however unconsciously. Therefore, what confronts us in the modern world is not so much a choice between a non-theological naturalism and a theological naturalism. Rather, what confronts us is a choice between two rival theologies – one agnostic and a-theistic in its implications while the other is revelocentric and Christian.
Not for the birds.
This landmark work presents prayer in all its richness and variety throughout history, across traditions, and around the globe. In a thorough and fascinating look at this spiritual practice, two of today’s most versatile and admired authorities on religion probe the language and fruits of prayer, its controversies, and its prospects for the future. With a focus on extraordinary stories of lives changed by prayer and on great works of literature and art inspired by it, Prayer: A History promises to be the standard on the subject for readers of all faiths.
Why has power in the West assumed the form of an “economy,” that is, of a government of men and things? If power is essentially government, why does it need glory, that is, the ceremonial and liturgical apparatus that has always accompanied it?
In the early centuries of the Church, in order to reconcile monotheism with God’s threefold nature, the doctrine of Trinity was introduced in the guise of an economy of divine life. It was as if the Trinity amounted to nothing more than a problem of managing and governing the heavenly house and the world. Agamben shows that, when combined with the idea of providence, this theological-economic paradigm unexpectedly lies at the origin of many of the most important categories of modern politics, from the democratic theory of the division of powers to the strategic doctrine of collateral damage, from the invisible hand of Smith’s liberalism to ideas of order and security.
But the greatest novelty to emerge from The Kingdom and the Gloryis that modern power is not only government but also glory, and that the ceremonial, liturgical, and acclamatory aspects that we have regarded as vestiges of the past actually constitute the basis of Western power.
How does worship work? How exactly does liturgical formation shape people? And how does the Spirit marshal the dynamics of such transformation? In the second of James K. A. Smith’s three-volume theology of culture, the author expands and deepens the analysis of cultural liturgies and Christian worship he developed in his acclaimed Desiring the Kingdom. Drawing on the work of Maurice Merleau-Ponty and Pierre Bourdieu, Imagining the Kingdom helps readers understand and appreciate the bodily basis of habit formation and how liturgical formation–both “secular” and Christian–affects one’s fundamental orientation to the world. Worship “works” by leveraging one’s body to transform his or her imagination, and it does this through stories understood on a register that is closer to body than mind. This has critical implications for thinking about the nature of Christian formation and the role of the arts in Christian mission.
Hurts so good.
In this classic treatise on Christian spirituality, Rowan Williams takes us with a new eye along a road marked out by Paul, John, Ignatius, Irenaeus, Clement of Alexandria, Origen, Athanasius, Basil, Gregory of Nyssa, Augustine, and finally to Luther and St. John of the Cross. The Wound of Knowledgeis a penetrating psychological and intellectual analysis of Christian spirituality.
Monkey see, monkey don’t.
According to British scholar Conor Cunningham, the debate today between religion and evolution has been hijacked by extremists: on one side stand fundamentalist believers who reject evolution outright; on the opposing side are fundamentalist atheists who claim that Darwin’s theory rules out the possibility of God. Both sides are dead wrong, argues Cunningham, who is at once a Christian and a firm believer in the theory of evolution. In Darwin’s Pious Idea Cunningham puts forth a trenchant, compelling case for both creation and evolution, drawing skillfully on an array of philosophical, theological, historical, and scientific sources to buttress his arguments.
Glowing blurbs all over the back of this one.
And 1. I’ll be reading this soon:
While philosophy believes it is impossible to have an experience of God without the senses, theology claims that such an experience is possible, though potentially idolatrous. In this engagingly creative book, John Panteleimon Manoussakis ends the impasse by proposing an aesthetic allowing for a sensuous experience of God that is not subordinated to imposed categories or concepts. In God After MetaphysicsManoussakis draws upon the theological traditions of the Eastern Church, including patristic and liturgical resources, to build a theological aesthetic founded on the inverted gaze of icons, the augmented language of hymns, and the reciprocity of touch. Manoussakis explores how a relational interpretation of being develops a fuller and more meaningful view of the phenomenology of religious experience beyond metaphysics and onto-theology.