Although the decade ended thirty years ago, the 1960s are in many ways still with us. Like Jacob Marley’s ghost, they serve as a haunting reminder of who we once were and who we have become. That the 1960s continue to influence our society is acknowledged by partisans on both the Right and the Left.
Adam Smith (1723—1790) is best remembered today as the celebrated author of The Wealth of Nations (1776), who defined the workings of market economies and defended principles of liberty. To his contemporaries, particularly his fellow thinkers of the Scottish Enlightenment, Smith was recognized first for his profoundly original contributions to moral philosophy and natural jurisprudence.
In this book, as the title suggests, New Testament scholar Craig L. Blomberg states his purpose as giving “a comprehensive survey, in roughly historical sequence, of the major biblical witnesses to a theology of wealth for people in the church age–that is, from Pentecost onward” (30). Christian scholars of the more orthodox type will look hopefully to the notable aims of the volume, as to those of the entire series of studies in biblical theology of which it is a part. It seems that neither D. A.
My love for the game of golf is, alas, not matched by an equivalent level of skill. Like many duffers, I tend to overcorrect. If I hook a shot, I am just as likely to slice the next, and my journey up the fairway reminds any spectator brave enough to watch of a drunken sailor tacking. Or I may push my putt past the hole only to follow by leaving the next one short.
George Weigel’s remarkable biography of a remarkable pope closes with G. K. Chesterton’s description of Saint Thomas More: “He was above all things, historic: He represented at once a type, a turning-point, and an ultimate destiny.
Ever since the 1977 publication of his Rich Christians in the Age of Hunger, Ron Sider has been among the most prominent voices calling American evangelicals to a greater concern for the poor. Since then, he has continued to write prolifically on the subject of poverty and the Christian’s obligation to the poor.
Lord Acton observed that “few discoveries are more irritating than those that expose the pedigree of ideas.” Acton’s remark highlights the kind of uneasiness that present-day environmentalists undoubtedly must experience. Contrary to conventional wisdom, the idea that the earth’s flora and fauna should be actively protected is not the product of the ideological Left. The modern effort to preserve endangered nature was the brainchild of a Republican president, Theodore Roosevelt.
John Mueller, political science professor at the University of Rochester, aims to show that capitalism works pretty well and does not deserve its bad reputation. Democracy, meanwhile, is not perfect and ought not be invested with longings for egalitarian utopia. Both are problematic but adequate (like “Ralph’s Pretty Good Grocery” of Garrison Keillor’s Lake Wobegon, where you can get what you need, though not everything you may want).
The quality biographer provides a portrait of his subject that extends beyond a summary description of the events central to a life. The superb biographer examines an individual life in the context of the cultural and historical milieu in which his subject lived, remaining sensitive to the forces that shaped personal and intellectual development. This, in turn, lays a foundation for appreciating a historical figure’s enduring legacy. In Roland Hill, Lord Acton has found a superb biographer.
When it comes to beliefs about Abraham Lincoln’s religion, there are no agnostics. Scholars and laypersons alike conclude one way or another on his Christianity. The best scholarship interprets Lincoln’s religious rhetoric neither as mere political savvy nor as evangelical fervor but as a sincere expression of a practical Christianity of sorts–certainly not doctrinaire, orthodox, or conventional for his day. These works include William E. Barton’s classic, The Soul of Lincoln (1920); Richard N.
Working: Its Meaning and Its Limits is the latest to come out in an emerging series that carries the title, The Ethics of Everyday Life. In the preface, the editors describe it innocently enough as having been “produced by a group of friends [they are Timothy Fuller, Amy A. Kass, Leon R.
In one sense, this is a book that would make any economist happy. In describing the material and spiritual “state of the union,” Myers uses a framework of “on one hand” and “on the other hand.” Harry Truman once remarked that he wanted a one-armed economist to avoid hearing that combination. But here, it is a pleasing characteristic, as Myers provides a thorough and mostly balanced survey of the relevant research on an array of topics that are crucial to the health of our country.