I contend that as the Enlightenment progressed, education moved farther away from teaching the Liberal Arts (Trivium and Quadrivium). This change in emphasis skewed perspectives, ideologies, theology, culture, and the arts into new directions and trajectories that continue to inform how society thinks. In addition, the change in aesthetics from the medieval period to a modern sensibility reflects broader changes in how we view the cosmos and what we think about divine order.
At noon, during lunch, the friends of a certain high school junior extend an invitation to do something wicked together after school. The junior in question responds, “I don’t know. Let me think about it,” and his friends, who are intent on wickedness, reply, “Let us know after school if you are coming.” For the next three hours, a certain junior will undergo temptation.
Christ is risen from the dead, having trampled down death by death, and upon those in the tomb He has bestowed life.
In all the history of mankind, nobody has ever achieved what the Christ achieved during those three holy days from Good Friday through the new Pascha that He initiated when He was raised from the dead.
In the ongoing series of events which constitute The End of Western Civilization®, mankind’s latest dare for the Almighty to have done with us is nowhere as brazen as smart phones or reality television, though it still needs to be stamped out post-haste. Now joining the ranks of bottle flipping and dabbing, fidget spinners are officially a 2016-2017 school year hot annoying trend.
Do “people in general” actually exist? In Book XIV, chapter 2 of the City of God, Augustine discusses “the carnal life” and mentions, on one extreme end, the Epicureans, who believes man’s chief good is found in his body, and, on the other extreme end, the Stoics, who place man’s chief good in the spirit. However, between these two extremes, Augustine mentions, “people in general, who are not attached to any philosophical doctrine, who hold no sort of theory, but, [have] a natural propensity toward sensuality...”
Like Matthew, John begins his gospel at the beginning. Matthew’s gospel opens with the genealogy or the “genesis” of Jesus Christ and John opens with an even more direct reference to Genesis – “In the beginning…” John then adds that the Word was the Creator. The Word “was with God, and the Word was God. He was in the beginning with God. All things were made by him, and without him was not any thing made that was made” (1:1-5).
Christ is the New Creation, the One in whom all things are made new. Verse 4 echoes this – “In him was life, and the life was the light of men.”
If the wages of sin is death, why do forgiven people still die? Augustine does not say, “Because even forgiven people are still guilty.” Rather, Augustine suggests death looms for the forgiven man so that he may gain in righteousness.
In my previous post, I discussed the Great Dance as a concept and as a repeated literary element. This cosmic choreography is at the heart of the order in creation and begins to convey the beautiful complexity of number in relationship moving in space and time (the totality of the Quadrivium). Before we tackle some of the applications of the Dance, we need to first consider what is means for us to be a part of the Dance—in humility and submission.
When Darcy appears, girls swoon; and when Jane Austen speaks, they listen. Countless TV adaptations and spin-offs have helped establish her as an authority on all things love and romance, even (or especially) amongst teenage females—an astonishing feat for an eighteenth-century spinster in the age of Gilmore Girls.
But, while many count Austen an authority on relationships, few view her as an apologist for classical education. Yet this she indeed is—albeit with her quintessential subtlety and wit.
“Good Christians disagree about this issue” is a diplomatic claim frequently on the lips of those involved in ecumenical projects. Good Christians disagree about the Eucharist. Good Christians disagree about icons. Good Christians disagree about the Bible, about faith, about good works.