The story of Wilhelm Röpke's life is that of a genuine Renaissance man—though in the tradition of Erasmus rather than Machiavelli. It is the tale of a man who combined profound knowledge of several intellectual disciplines with a genuine confidence that people can indeed know the truth. But one of the strengths of John Zmirak's new intellectual biography is that it underlines the extent to which Röpke's life was also a tale of profound moral witness to truth.
Religious writing on the environment generally fails for several specific reasons. First, most theologians and religious ethicists do not have a gift for science. Environmental science is especially hard because it requires, at a minimum, a good grasp of chemistry, physics, geology, and various subdivisions of biology.
What is the relationship between Christianity and the modern world? Is the spirit of capitalism fundamentally incompatible with the requirements of charity that were first formulated in the New Testament? While these have always been important questions for Christians, they have taken on a renewed sense of urgency. The recent terrorist attacks on New York and Washington forcefully reminded Americans that they cannot escape the question of the relationship between God and politics.
The debate over Max Weber’s Protestant Ethic and the Spirit of Capitalism has “still not gone off the boil,” wrote Anthony Giddens in 1976. It seems that Weber’s striking thesis, a quarter of a century after Giddens’s remark, has still not lost any of its steam, a fact manifested by its ability to provoke the thought and research of a scholar as able as Liah Greenfeld.
In On Two Wings: Humble Faith and Common Sense at the American Founding, Michael Novak amends the customary political history of the American founding to reinstate its religious underpinnings. Where most Americans do well in noting the Enlightenment elements of the American regime, they have been taught almost nothing about the religious—indeed, biblical—influence on the United States’ formation as a nation. Novak applies the corrective.
Os Guinness, speaker of international renown, was born in China, educated in England, graduated from Oxford University, and authored several books, one of the most recent being a brief but lucid and powerful meditation on the crisis of truth in our contemporary Western world. The book is entitled Time for Truth: Living Free in a World of Lies, Hype, & Spin (Baker Books, 2000). Guinness' central thesis is that “truth matters supremely because in the end, without truth there is no freedom . . .
The environment is increasingly becoming a religious issue, as a host of environmental advocates attempt to “green” the church. More than a dozen volumes have been issued over the past two years alone, and new books seem to pour forth almost every day. Among the odder contributions—at least to anyone who believes in orthodox Christianity—are After Nature's Revolt and From Apocalypse to Genesis, both from Fortress Press.
In John Courtney Murray and the American Civil Conversation, many different viewpoints converge and, with only a few exceptions, further Fr. Murray’s understanding of the essential need for civilized, rational discussion. All but perhaps three of the thirteen essays proceed in the spirit of Murray. The book is divided into three main sections. In the first section, essays by Richard John Neuhaus and William R. Luckey stand out. Neuhaus’ essay, from a purely stylistic point of view, is a joy to read.
What Weigel calls the “Standard Account” gives primary credit for the Revolution of 1989 to former Soviet leader Mikhail Gorbachev. Advocates of this interpretation argue that two tenets of Gorbachev’s policy proved to be the conditions sine qua non for the eventual success of the Revolution: the Soviet army would no longer intervene when its allies chose to go their own way and the Soviet party would no longer demand exclusive communist control of central and eastern Europe.
Gay identifies three distinct positions on capitalism among evangelicals: those held by the evangelical left, right, and center. Each of their positions are treated with utmost fairness, a feat which by itself makes the book, and Gay himself, worthy of high praise.
Those who, like the Swiss economist Wilhelm Röepke, dislike both a laissez faire economy and a planned or state-manipulated one usually hope for a “Third Way” skirting both. Originally published in 1942, this thoughtful, richly textured work is Röepke’s first formulation of the “Third Way.”
Market based schooling sounds like a contradiction in terms to public school teachers' unions; it sounds like a non sequitur to hard-pressed denominational schools; it's Greek to the average taxpayer; but it's the next step to education critic Myron Lieberman.