In What Do We Place Our Hope?
The sun is reaching its solar maximum, people are worried about an “internet-apocalypse”, and since the pandemic we are again witnessing mass hysteria. In what, or who, do we place our trust?
The sun is reaching its solar maximum, people are worried about an “internet-apocalypse”, and since the pandemic we are again witnessing mass hysteria. In what, or who, do we place our trust?
We have rejected divine revelation as the basis of truths not only about God but about human nature, and in turn ignored it as the source of human understanding and human flourishing.
The responsibility of the Christian intellectual is to integrate faith and knowledge. The data, insights, facts and discoveries must not be dealt with as though they belonged to a world other than that in which faith exists.
Although the number of subjects and cross-references given in this Index might be multiplied, this fourth volume of the Critique of Theoretical Thought has already assumed considerable proportions.
It has been three years since we started the Cántaro Institute, and four years since Daniel Lobo and Julian Castaño sat with me overlooking the Costa Rican tropics and discussed the need for a reformation and renewal of the Western church and culture.
In “The Abolition of Man”, C.S. Lewis demonstrated how the public education of his day fundamentally contradicted the common aims and pedagogy and moral framework of education hitherto maintained throughout human history.
The Bible is more than a book of antiquity, it transforms hearts and nations.
We cannot make sense of suffering, or know how to resolve suffering, outside of the Judeao-Christian worldview.
It is undoubtedly true that in the pre-theoretical attitude we continue to experience the identity of a thing, while observing it to be susceptible to change. There is, however, a limit to the amount of change that is compatible with our experience of the identity of a thing.
In the Prolegomena we discovered the cosmic order of time, which, as the limit to our ‘earthly’ temporal cosmos, determines the structure of reality in its diversity of meaning, both as regards its modal and typical laws and its subjectivity, including its subject-object-relations.