The Decline of Religious Institutions, The Ascent of Spiritual Marketplace Goods

There was an article published in 2012 on the religiously unaffiliated, and, at the time, on another now-dead blog, I pulled an excerpt, with a brief comment. It is more deserving of your attention than this post. I offer it here as something of an afterthought to an earlier post on R. Hütter on the loss of the Church as a distinct public, and even a Thanksgiving-Day conversation that I had with one of my cousins, which was about the media of perpetuating cultural distinctives and anchors and what things we hold up as valuable mirrors for self-understanding, whether individually and communally. Continue reading

Excerpt #15 — Charles T. Mathewes on The Alienness of the Classical World

We introduced Charles Mathewes in an earlier post.

In one section of his online course on Augustine’s City of God titled “The Classical Worldview” Mathewes notes that

Modern thought offers two ways of imagining the ancient world:  Continue reading

Excerpt #12 — Charles T. Mathewes on Departed Christendom and Present Modernity

Charles T. Mathewes (CV here), professor at the University of Virginia, has a course on Augustine of Hippo’s (A.D. 354-430) magisterial City of God. So far it is excellent, and Mathewes is also an excellent lecturer (there is an excellent preview of one of the lecture units of his course on Youtube here). I’ll be offering up at least one more excerpt from this Audible course regarding Gibbon vs. Nietzsche on the classical heritage. For now, however, here is a profitable extract from him on Christendom, and our inheritance from it. (I say profitable because one can use this profitably, even if one were to disagree.) Continue reading

Meanwhile, in the Aftermath: The Groundwork for Disenchantment in Augustine

The following is a fairly accurate transcript of a talk I gave at a conference organized by the Pappas Patristics Institute at Hellenic College/Holy Cross in early March of this year (2017). I was flattered that nearly all of the attendees at my session skipped the following session to extend the Q&A time by nearly an hour. I am grateful to my respondent for his helpful feedback, and to those who attended my presentation for their stimulating questions. 

I am still reading through the primary and secondary literature to evaluate responsibly the assertions I made in that talk. Some of my work to dig into the primary and secondary literature shall appear here on Into the Clarities, as four of them are nearing completion (although “approaching completion” is a condition that can, in my excessive caution, fall prey to Zeno’s paradox).

Hurriedly preparing for this conference paper, and especially reading voraciously in the wake of delivering this paper (to weigh its merits), has likely been the primary reason for my relative silence here at Into the Clarities for many months now (and the reason I had to halt work on the second Ullmann post).

During the conference, I frequently went off-page on a tear to clarify points when I’d made marginal notes to myself that I should do so — I had a stack of books by Augustine and Weber and Midgley with me, and read from several excerpts and discussed these relative to the points I was making. Here below, I have made a small attempt at inserting sentences to give at least some stubs for those mini-digressions and clarifications.

Here is something close to the talk I delivered.

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A Preface to Walter Ullmann, Part 1 of 2

I mentioned Ullmann in a post about the ends of political power in Gregory the Great (Pope Gregory I) just over a month ago; I then addressed him more directly in a post about an experience of reading one of his books last week. I said that I was going to cover mostly the secondary literature on Ullmann, and this mostly by Ullmann’s students, to get a profile of the man mostly from those who knew him; originally I had intended not to look at Ullmann’s own writings much for this exercise, despite knowing that this is bad academic practice — not far from journalism.

I broke my rule, however, and looked at some of the man’s own writings. I found this passage in one of his works, describing one class of people who research “the institutional machinery of the papacy” in a way that makes their research dismissable:

remaining as they do on the surface, untouched as they are by contact with the sources, and relying as they do on secondary literature, they have little else but their own purely subjective-moral evaluations with which their presentation is interleaved. When one knows no sources, except perhaps those conveniently selected in well-known compendia, one virtually must take refuge in moralising judgements; how else is one to paint a picture? [1]

Perhaps it was a reader-response reaction, but I felt like the man was talking about me, to me. Below, after an initial overview, we shall survey what I have been able to uncover about Ullmann’s life, then cover the contours of his personality as it is revealed in what people have written about him.

In the next (second and final) post, we shall review the general outline of the better-known elements in the schema of Ullmann’s thought, and then review the criticisms that have been leveled against him.

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