fbpx
Category

History

For John Paul II, the category of “person” relates to everything that matters to the human being. His pontificate, to my mind, is best understood as the pontificate of the person.
If Christians want America to be more Christian, they should recommit themselves to the deeply Christian principle of freedom of religion.
McDermott’s central claim is surely right. In everything and in every place, God is providentially at work to effect redemption. If engaging with his work can foster this awareness in us as readers, then that is precisely a “dimensional difference” that will be all to the good, raising to greater consciousness the wonder and beauty of God’s work.
The book’s importance goes beyond the perennial value of Newman; Görres penetrates deeply into the heart of Newman’s character and life. In doing so, she reveals what made him holy, and holiness is of perennial value.
Even if Catholic postliberalism is no longer the intellectual avant-garde, populism is poised to shape the next few years of American politics.
Robert E. Lee perhaps tried to be a gentleman, but his moral principles were weak. Therefore, when the flood of war came, he compromised with evil, then piled sin upon sin, as the rebellion’s corrupting logic swept away more and more of his moral foundations.
As this idea of self-creation, telling our own story, self-determination has become seen as the fundamental element of human life, that means those of us who participate more fully in self-creation are more human, and those of us who participate less fully are, in some sense, less human.
Many of us find it difficult to be forced to revise our assumptions and change our views, but for Brown, it seems to be one of the great joys in life.
In this new book—intended to bring Edwards “into the twenty-first century”—Marsden has returned to the Edwards he first discovered in his twenties. The New England thinker’s “invigorating emphasis on the dynamic beauty of God at the heart of reality” grabbed him then and has not let him go. As Marsden says, “You don’t get tired of beauty.”  
In his new book, William Inboden clearly regards Reagan as indispensable to something coming close to a miraculous chain of events surrounding the peaceful end of the Cold War. He rejects the popular notions of Reagan as clueless, all form and no substance, gullible, or hopelessly and sentimentally patriotic. This is a sympathetic biography, but one that is copiously researched and laden with fresh and insightful nuances that treat Reagan as a complex figure, a man with limitations, paradoxes, and weaknesses.
Mark David Hall’s Proclaim Liberty Throughout All the Land represents a landmark contribution to the debate over the impact of Christian faith on American law and culture. It is high time for Christians to reframe this debate, asking not “How much do we have to apologize for?” but “How much can we take credit for?”
We need to study history as a subject in its own right, acquiring a deep appreciation for the story of Western civilization, with all its abysses of failure and all its deservedly celebrated achievements. We need to help our students understand old texts at a deeper level, in less anachronistic ways. Above all, we need to arm them against the hostility to their own tradition that has become such a destructive force in our culture.
In Christendom: The Triumph of a Religion, Peter Heather wishes to dismantle some of the conventions that have governed how the story of Christian history is told.
The United States must apologize for treating blacks with contempt and compensate with reparations those American blacks who lived through racial segregation. But reparations for all black Americans will not erase the wealth gap between blacks and whites, nor improve the significant educational achievement gap rampant throughout the black communities in this country.
Slavery, Jim Crow, and distributive discrimination assaulted natural rights and the dignity of persons made in the image of God on which these rights are based. They leave behind wounds, the most central of which is the standing victory of injustice, the moral fact of injustice itself that persists in time unless it is repudiated. While constitutional amendments, legislation, and policies have countered and delegitimated these injustices, the lack of a formal apology and reparations has left them still standing.
Before modern economists claimed a monopoly on the topic of scarcity, philosophers, artists, and theologians spent centuries arguing over the nature and limits of our desires.
Museums assume, both for the country and the individual, a special trust of preservation and civic encouragement. That encouragement need not involve glossing over the failings of our past. We distort our history both when we whitewash it and when we overemphasize our shortcomings.
In Modern Virtue: Mary Wollstonecraft and a Tradition of Dissent, Emily Dumler-Winckler looks beyond the moderns to show Wollstonecraft’s kinship with ancient and medieval thinkers, especially Aristotle and Aquinas. It’s in the rich Christian tradition especially that Wollstonecraft finds the dynamic resources to treat her “modern” subjects (abolition and women’s education, in particular).
Juneteenth, coming as it does just weeks before July Fourth, provides a perfect opportunity for us—both individually and collectively—to engage in a season of contemplating and celebrating the complexities and nuances, highs and lows, of this American experiment that has at its core the achievement of freedom.
The principal irony of Juneteenth is that slavery was still a legal institution in the United States on June 19, 1865—if not in Texas because of the Emancipation Proclamation, then certainly in Kentucky and Delaware, where slavery would not be blotted out until the ratification of the thirteenth amendment. This would not, however, be the only irony in the history of American emancipation, and certainly not the last.
Seven hundred years ago the Catholic Church canonized Thomas Aquinas. Today he is often considered a consummate authority for Catholic philosophy and theology. We should remember, however, how revolutionary his views were.
In Sacred Foundations, Anna Grzmała-Busse argues that the secular nation-state derives much of its structure from the Catholic papacy when it was at its peak in the Middle Ages.
Lincoln saw the fundamental problem in democracy as one single, monstrous question: “Can the principle that liberates all and produces self-government remain disciplined and restrained enough in practice to retain self-government?”
As a moral framework for assessing regimes in an imperfect world, Nigel Biggar’s Colonialism: A Moral Reckoning has much to recommend it.