by Rev. John J. Bombaro
In the first two installments of this series, Rev. Bombaro discussed the theocentric metaphysics and aesthetics of Jonathan Edwards, one of colonial America’s greatest preachers and scholars. Here, Bombaro juxtaposes the language of dispositions that Edwards uses to describe God with its Scholastic philosophical heritage, reminding us of Edwards’s peculiar vantage point at the cusp of modernity.
by Russell Kirk
As a young man Russell Kirk traipsed over the braes of East Ayrshire, Scotland, to a tiny village with a rich history. Known to Dr. Johnson as the residence of his friend Boswell’s family, the place had, by Kirk’s time, little left of its former vitality. Worse, few seemed to care: there was a new cinema a few towns over, and that was, well, new, if nothing else. In this essay from 1969, Kirk argues that community decline cannot be understood – let alone reversed – without participation in the ever-threatened tradition of literary continuity.
by Vigen Guroian
During a dinner conversation with Russell and Annette Kirk in Washington, D.C., just five months before Dr. Kirk’s death, Russell turned to me and quipped, with his familiar chuckle and impish smile, “Vigen, they are now calling me a theologian!” I did not ask him who was saying such a thing. I realized that he was speaking … Read more
Divine Comprehensiveness and Edwardsean Panentheism: The Formulation of Jonathan Edwards’s Theocentric Metaphysics (Part II of IV)
John J. Bombaro
Scholar and minister in colonial New England, driving force of the First Great Awakening, and finally president of Princeton University, Jonathan Edwards (1703-1758) was one of early America’s most important intellectuals. In this second of four articles, Rev. John J. Bombaro takes us beyond the sermons and into a deep metaphysical panentheism and shows us how, in Edwards’s theology, it is in God that we live and move and have our being.
Politics & Poetics, a new peer-reviewed journal of the humanities with a focus on philosophy, invites high quality submissions on the topic of Tragic Poetry for its inaugural edition.
Many of us tend to look at prayer life as a mental thing: we praise, we thank, we confess to, and we confide in God – with words. And yet, while we think or pronounce our prayers, our bodies, too, are at work expressing and shaping our souls. In the Coptic tradition, liturgical postures and gestures involve the whole person, proclaiming and realizing the union of body and soul. It is in just this unity that God creates and saves the human person.
Our poems, songs, and tales give us a sense that there is continuity in history and that we fit into it. But what sort of continuity? And what, if anything, should we do about it? In The Brothers Karamazov, Dostoevsky grapples with some of the most compelling meta-narratives that have ever shaped our experience of life as temporal beings.
For decades now, mainstream educators have been encouraging their pupils to use their imaginations – even as the literary fare they’ve been offering has increasingly had the opposite effect. Russell Kirk brings his characteristic perspicacity to bear on the question of literature and the “moral imagination” in a classic essay that has only grown more relevant since it first appeared in 1981.
Billboards confirm the truism that the human body sells – everything from stripteases to “Body Worlds”. The body also seems to be behind a faddish fascination with first-millennium sects. But what does ancient Gnosticism have in common with gentlemen’s clubs? More, it turns out, than one might at first suspect.
Violet has many ‘husbands’, none of whom she has given herself to: “I married none of them”, she says, “they married me.” It is the end of an age and the beginning of the end of an aesthetic sensibility that she and her live-in brood of bachelors furiously try to preserve. But what will come of love that always seeks the ideal, that tries never to be consummated in a particular time or place?