Two Cities Two Loves

The prevailing narrative of human history, given to us as children and reinforced constantly through our culture, is the plot of progress. As the narrative goes, we progressed from tyranny to freedom, from superstition to science, from poverty to wealth, from darkness to enlightenment. This is modernity’s origin myth. Out of it, a consensus has emerged: part of human progress is the overcoming of religion, in particular Christianity, and that the world itself is fundamentally secular. In The Two Cities: A History of Christian Politics, Andrew Willard Jones rewrites the political history of the West with a new plot, a plot in which Christianity is true, in which human history is Church history. The Two Cities moves through the rise and fall of empires; cycles of corruption and reform; the rise and fall of Christendom; the emergence of new political forms, such as the modern state, and new political ideologies, such as liberalism and socialism; through the horrible destruction of modern warfare; and on to the plight of contemporary Christians. These movements of history are all considered in light of their orientation toward or away from God. The Two Cities advances a theory of Christian politics that is both an explanation of secular politics and a proposal for Christians seeking to navigate today’s most urgent political questions.

From acclaimed poet and New Yorker writer Cynthia Zarin comes a deeply personal meditation on two cities, Venice and Rome—each a work of art, both a monument to the past—and on how love and loss shape places and spaces. Here we encounter a writer deeply engaged with narrative in situ—a traveler moving through beloved streets, sometimes accompanied, sometimes solo. With her, we see, anew, the Venice Biennale, the Lagoon, and San Michele, the island of the dead; the Piazza di Spagna, the Tiber, the view from the Gianicolo; the pigeons at San Marco and the parrots in the Doria Pamphili. As a poet first and foremost, Zarin’s attention to the smallest details, the loveliest gesture, brings Venice and Rome vividly to life for the reader. The sixteenth book in the expanding, renowned ekphrasis series, Two Cities creates space for these two historic cities to become characters themselves, their relationship to the writer as real as any love affair.

Deeply biblical in argument, thoroughly conversant with contemporary culture and informed by personal involvement in urban ministry, James Montgomery Boice speaks with challenge and encouragement to Christians in the midst of turbulent times.

The recent emergence of “two kingdoms” and “two cities” approaches to Christian social thinking are shown to have a key—and often unacknowledged—connection to Luther’s reshaping of the Augustinian paradigm. The project works for a better understanding of Luther’s own thought to help understand the convergences and divergences of Christian political theology in the twentieth century and today. In particular, Luther’s two-kingdom thinking issued forth in a strong distinction of law and gospel that was also worked out in twofold pairs of Israel and church, general and special revelation, creation and redemption, and especially the outward and inward life. The work traces this legacy through acceptance and modification by Niebuhr and Bonhoeffer, Lutheran and Catholic neoconservatives, Reformed two-kingdom proponents, Augustinian liberals, and finally Oliver O’Donovan. The conclusion reflects on both the historical narrative and its connection to an account of modern liberalism, as well as a theological reflection on hermeneutical decisions of the “twoness” of Christian theology.

A central question for Judeo-Christian faithful is “Are we living in the age of antichristism or kingdom influence?” Can we salt and light entire cities and civilizations, as Martin Luther King Jr. hoped, or with D. L. Moody should we simply save as many as we can from our rapidly sinking planet? Over the years Christians have wrestled with the question and reached different conclusions. Augustine’s and Oliver O’Donovan’s answer to the question birthed The City of God and The Desire of Nations. Miguez Bonino’s and Grace Ji-Sun Kim’s Marxist-influenced liberationist answers produced Toward a Christian Political Ethics and the post-truth Intersectional Theology. Former socialist Michael Novak’s plea was to revive The [True] Spirit of Democratic Capitalism. Jonathan Cahn and Frank Peretti, by contrast, predicted that we have entered the age of This Present Darkness amidst The Return of the Gods. Peretti’s and Cahn’s wildly popular future-visions built upon Hal Lindsey’s dated assurance and false prediction that true believers would be raptured in the last decade of The Terminal Generation—1980s! Douglas Matthews offers a new route through the maze and discerningly answers this perennial question by boldly offering a “Third City” future-vision option for effective kingdom influence amidst accelerating global antichristism.

"The purpose of this volume is threefold: to introduce a selection of key early and medieval theologians, to strengthen the faith of evangelical Christians by helping them to understand the riches of the church's theological reflection, and to help them learn how to think theologically"--From publisher description.

The emotions have long been an interest for those studying ancient Greece and Rome. But while the last few decades have produced excellent studies of individual emotions and the different approaches to them by the major philosophical schools, the focus has been almost entirely on negative emotions. This might give the impression that the Greeks and Romans had little to say about positive emotion, something that would be misguided. As the chapters in this collection indicate, there are representations of positive emotions extending from archaic Greek poetry to Augustine, and in both philosophical works and literary genres as wide-ranging as lyric poetry, forensic oratory, comedy, didactic poetry, and the novel. Nor is the evidence uniform: while many of the literary representations give expression to positive emotion but also describe its loss, the philosophers offer a more optimistic assessment of the possibilities of attaining joy or contentment in this life. The positive emotions show some of the same features that all emotions do. But unlike the negative emotions, which we are able to describe and analyze in great detail because of our preoccupation with them, positive emotions tend to be harder to articulate. Hence the interest of the present study, which considers how positive emotions are described, their relationship to other emotions, the ways in which they are provoked or upset by circumstances, how they complicate and enrich our relationships with other people, and which kinds of positive emotion we should seek to integrate. The ancient works have a great deal to say about all of these topics, and for that reason deserve more study, both for our understanding of antiquity and for our understanding of the positive emotions in general.

Before Utopia demonstrates that Thomas More’s Utopia (1516) is not, as is widely accepted, a rhetorical play of spirit but is instead built from a particular philosophy. That philosophy is not Platonism, but classical Stoicism. Deeply disturbed in his youth by the conviction that he needed to decide between a worldly and a monastic path, Thomas More was transformed in 1504 by Erasmus’ De taedio Iesu and Enchiridion. As a consequence, he married in 1505 and wholeheartedly committed himself to worldly affairs. His Lucian (1506), written after working directly with Erasmus, adopts the Stoic mindset; Erasmus’ Praise of Folly (1511) shows from beginning to end the workings of More’s life-changing Stoic outlook. More’s Utopia then goes on to systematically illustrate the Stoic unitary two-dimensional frame of thought within an imaginary New World setting. Before Utopia is not just a book about Thomas More. It is a book about intellectual history and the movement of ideas from the ancient world to the Renaissance. Ross Dealy emphasizes the continuity between Erasmus and More in their religious and philosophical thought, and above all the decisive influence of Erasmus on More.

In addition to his notable work as a premier Christian philosopher, Nicholas Wolterstorff has become a leading voice on faith-based higher education. This volume gathers the best of Wolterstorff's essays from the past twenty-five years dealing collectively with the purpose of Christian higher education and the nature of academic learning. Integrated throughout by the biblical idea of shalom, these nineteen essays present a robust framework for thinking about education that combines a Reformed confessional perspective with a radical social conscience and an increasingly progressivist pedagogy. Wolterstorff develops his ideas in relation to an astonishing variety of thinkers ranging from Calvin, Kuyper, and Jellema to Augustine, Aquinas, and Kant to Weber, Habermas, and MacIntyre. In the process, he critiques various models of education, classic foundationalism, modernization theory, liberal arts, and academic freedom.

Violence and war were ubiquitous features of politics long before the emergence of the modern state system. Since the late 18th century major revolutions across the world have further challenged the idea of the state as a final arbiter of international order. This book discusses ten major thinkers who have questioned and re-shaped how we think about politics, violence and relations between states – Thucydides, Augustine, Machiavelli, Hobbes, Locke, Rousseau, Clausewitz, Lenin and Mao, and Schmitt. Conflict, war and revolution have generally been seen in political thought as problems to be managed by stable domestic political communities. In different ways, all the paradigmatic thinkers here acknowledge them instead as inevitable dimensions of human experience, manifested through different ways of acting politically – while yet offering radically distinct answers about how they can be handled. This book dramatically broadens the canon of political thought by considering perspectives on the international system that challenge its historical inevitability and triumph. Drawing on history, theology, and law as well as philosophy, Paul Kelly introduces thinkers who challenge fundamentally the ways in which we should think about the nature and scope of political institutions and agents. He illuminates many troubling contemporary conflicts with a critical and historical perspective. This book is primarily intended for second year and upwards undergraduate students in general political theory and international theory, and advanced international relations students. Each chapter is also downloadable on its own for use in courses considering only some of the ten theorists covered. Written in an accessible way Conflict, War and Revolution will also interest advanced general readers with interests in the historical thought underpinnings of political ideas and today’s international politics.