Titlebook: Augustine in a Time of Crisis; Politics and Religio Boleslaw Z. Kabala,Ashleen Menchaca-Bagnulo,Nathan Book 2021 The Editor(s) (if applicab

走调

Rome and the Education of Mercy in Augustine’s the recipients of life and death do not allow us to reflect on justice as “just deserts.” Instead, we can best see Augustinian justice in relation to mercy. I focus on Romulus and Regulus, figures through which Augustine directs us toward the truly praiseworthy and blameworthy in great deeds and the

镀金

When a Law Is No Law at All: Martin Luther King, Jr.’s Use of Augustine and Aquinas in the Battle Aggrounded in the political philosophies of Augustine and Aquinas, thus signaling his intent to carry their tradition into the post-Enlightenment, democratic polity. Specifically, King relies on natural law as a means of explaining both why segregation is wrong and why civil disobedience is justified.

BULLY

Lethargic

and Its Parodies: Political Reflections on Augustine’s Theological Anthropologyings are, at bottom, beings who worship, and more than this, desire to worship communally. Finding that Augustine’s account helpfully clarifies the nature of a problem that secular liberalism obscures, namely, the problem of political idolatry, I consider what follows from the failure to adequately

不感兴趣

In Rome But Not of It: Augustine Between Eusebius and Donatus political philosophy as a response to a specific problem that had become acute in the late fourth and early fifth centuries: whether and how political structures inherited from Rome’s pre-Christian history could be reconciled with the claims of the Christian religion. Competing religious communitie

去世

Augustine, Political Obedience, and Chinese House Churchese past four decades. The paper aims to revisit this issue but from Augustine’s theory of earthly state and church unity. It attempts to argue that political obedience and a moderate separation between state and church may help to alleviate the state-church conflict in China. The government should no

paroxysm

Augustine and Gallicanism to higher powers”), and (2) the corporate character of Christ’s grant in Matthew 16:19 (“Whatsoever thou shalt bind upon earth, it shall be bound also in the heavens”). Relying on the seventeenth-century Gallican Edmond Richer, I argue that Augustinian theses regarding civil and ecclesiastical powe

acclimate

novelty

Augustinian Liberalismultural atrophy, environmental collapse, and spiritual atomization. If they are right, liberalism is no longer a viable organizing principle for modern political and economic systems. But the critique depends on a selective definition of liberalism. The real question is: which version of liberalism

ungainly