‘Mundus imago Dei est’: The Spirituality of the Emblematist of the French Renaissance

Abstract

This study explores the constitutive principle of Mundus imago Dei est in the work of emblematists representative of both Catholic and Protestant traditions in France in the late sixteenth- and early seventeenth-centuries. Examples selected have been militant (Georgette de Montenay), philosophical (Jean-Baptiste Chassignet), and devotional (Jean de La Ceppède). The aim is to discover common rhetorical strategies of an aesthetic in the service of faith. Qualities and features derived from the Augustinian tradition are demonstrated. Further, apparent disharmony of images is shown to yield to harmony of thought.     

The Lure of Pan(en)theism

Abstract

This response to Karmen MacKendrick’s work follows the thematic trail of desire through Divine Enticement (2012), seeking to clarify the relationship in MacKendrick’s work between God and creation. While MacKendrick expresses an initial desire for an “immanent divine,” especially in relation to the work of St. Augustine, she later feels more drawn to “a world that in its beauty calls out the name of its creator” than to a world “in which the creator is simply present.” This brief engagement explores MacKendrick’s logic of seduction in relation to the panentheist and pantheist theologies of Cusa and Bruno, ultimately suggesting that “immanence” only collapses the distance of desire if creation is understood to be finite and self-identical.     

Views and Counterviews

Jim Childs, The ELCA and Sexuality: Update Number 1 , p.245
Steve Lenius, Regarding "Bishops, Genes, and Sex" by Jarmo Tarkki in Dialog 40:3 (Fall 2001): 233–235. , p.246     

The Concept of Miracle

The concept of miracle has often been regarded as irreconcilable with the concept of natural law. But this contradiction applies only to an understanding of a miracle as a break of natural law. Such a violation would destroy the assertion of natural law, because its universal claim does not permit exceptions. However, the idea of miracle need not be conceived in this way, though it has often been done since medieval times. Augustine thought of miracles simply as unusual events that contradict our accustomed views of the course of nature but not nature itself. According to that definition of miracle, no contradiction of natural laws need be assumed. It is sufficient to regard unusual occurrences as "signs" of God's special activity in creation.     

IS A MESSIANIC POLITICAL ETHIC POSSIBLE? Recent Work by and about John Howard Yoder

In his landmark monograph, The Politics of Jesus, John Howard Yoder challenged mainstream Christian social ethics by arguing that the New Testament account of Jesus's founding of a messianic community entails a normative politics, not only for early Christianity but for the contemporary church. This challenge is further elaborated in several important posthumous publications, especially Preface to Theology, in which Yoder examines the development of early Christology with attention to its political and ethical implications, and The Jewish‐Christian Schism Revisited, Yoder's proposal for a renewed Jewish–Christian dialogue around the moral meaning of messianism. This article interprets these writings with reference to a range of critical scholarship on and about Yoder, Yoder and Augustine, and Jewish and Christian messianism, paying particular attention to questions of political ethics.     

JUST LIES: Finding Augustine's Ethics of Public Lying in His Treatments of Lying and Killing

Augustine famously defends the justice of killing in certain public contexts such as just wars. He also claims that private citizens who intentionally kill are guilty of murder, regardless of their reasons. Just as famously, Augustine seems to prohibit lying categorically. Analyzing these features of his thought and their connections, I argue that Augustine is best understood as endorsing the justice of lying in certain public contexts, even though he does not explicitly do so. Specifically, I show that parallels between his treatments of killing and lying along with his “agent (auctor)–instrument (minister)” distinction, in which God is the true agent or “author” of certain acts and humans are merely God's instruments, together imply that he would regard certain instances of public lying as permissible and even obligatory. I buttress my argument by examining several key but neglected passages and by responding to various objections and rival interpretations. Throughout, I challenge standard interpretations of Augustine's ethics of killing and lying and seek to deepen our overall understanding of these dimensions of his thought. In so doing, I contribute to ongoing discussions of public and private lying and to the task of relating Augustine's thought to contemporary debate and deliberation on war, killing, and lying.     

Biblical mothers as images of the Church

Among the many images and symbols of the Church which the church Fathers used, biblical mothers had an important role. Some of these images, such as Mary as an image of the Church, became widespread and have influenced later Christian theology and iconography. In this article, both the development and different applications of these images will be explored. How and to what purpose these images were used in the Early Church will also be studied. Among the topics dealt with by using these images were the origin, age, character and purpose of the Church, as well as its relation to several ‘others’ (the Jews, the schismatics and the heretics). In modern ecclesiological discussions, especially of Eve and Mary as images of the Church, the role of the Church in salvation, as well as the communal interpretation of biblical mothers, are relevant.     

Wittgenstein on Meaning and Life

This is a paper about the way language meshes with life. It focuses on Ludwig Wittgenstein’s later work, and compares it with Leo Tolstoy and Saint Augustine’s confessions. My aim is to better understand in this way what it means to have meaning in language, as well as meaning in life.

Augustine’s <Emphasis Type="Italic">Confessions</Emphasis>: The Story of a Divided Self and the Process of Its Unification

This article takes up William James’ observation that Saint Augustine is “a classic example” of the discordant personality or divided self, and employs E. R. Dodd’s equally classic (1927–28) article on Augustine’s “spiritual maladjustment” to explore the psychological bases, especially parental, for Augustine’s discordant personality, and to evaluate the effectiveness of Augustine’s efforts to overcome the discordancy through a personal religious conversion.     

“Patching up Virtue”

Herdt's Putting On Virtue has two chief aims. The first is to champion the virtue tradition against Christian moral quietism and modern deontological ethics. The second is to facilitate reconciliation between Augustinian and Emersonian virtue. To accomplish these tasks Herdt constructs a counter‐narrative to Schneewind's Invention of Autonomy, in which Luther's resignation and Kant's innovation are tragic consequences of “hyper‐Augustinianism”—a competitive conception of divine and human agency, which leads to excessive suspicion of acquired virtue. This review argues that Putting On Virtue succeeds in its first aim but leaves its second intriguingly uncompleted. Despite this deficiency, however, this essay also argues that Putting On Virtue makes plausible Herdt's audacious suggestion that Augustinian and Emersonian perfectionism may be reconciled by bringing acquired and infused virtue under a single term.