Williams’ work is not just a historical treatise but a call to deep introspection about what it means to live out one’s faith amidst the pressures of any culture that has a different telos than one’s religion.

LuElla D'Amico reviews Nadya Williams’ latest work

Mateusz Stróżyński on Owen Barfield, whose philosophy and poetry are “indispensable… for those who want to go beyond the present spiritual and cultural crisis.”

Every spoken word was a pilgrim, in some sense, passing through the valley of the shadow of death.

Lauren Spohn ponders death from the dentist’s chair

Is it possible to critique secularism in a thoroughly secular age?

Ali Harfouch on alienation and the sublime

Lunn’s story illustrates the reality that one need not choose between being a “modern” and “classical” mountain enthusiast or between being an inventor or follower of tradition.

Margaret Sutton on the “something else“ we find in the mountains

Do bioethicists actually change minds?

An interview with Michael Deem

Guns, in these contexts divorced from a practical function, have come to bear a symbolic meaning.

Catherine Yanko responds to the Genealogies of Modernity podcast

The emphasis in Western Christianity has been placed upon individual fallenness and the need for a personal conversion, in contrast to the deeply collectivist culture in which Jesus originally spoke.

Jonathan Lyonhart responds to the Genealogies of Modernity podcast

Kierkegaard is the thinker that overcomes the systemic optimism of Hegel with meaning and morality actualized by personal commitment to truth, goodness, and beauty.

Chris L. Firestone responds to the Genealogies of Modernity podcast

If the logos of self-giving love shapes all reality, the critical or creative struggle cannot possibly keep the central or even the last word.

Eduard Fiedler responds to the Genealogies of Modernity podcast

Viewed in this way, surely one of the paradigmatic examples of “modernity talk” is the distinction between BC and AD—particularly if we pair it with the notion of a New Testament and an Old Testament.

Thomas A. Lewis responds to the Genealogies of Modernity podcast

Is there anything inherent in mountains that make our relationship to them genuine markers of change in human history?

Jake Grefenstette responds to the Genealogies of Modernity podcast

Petrarch is not modern but classical, for he sees himself as being in continuity with a tradition, as gleaning in the fields after the reapers of the past.

Michael Krom responds to the Genealogies of Modernity podcast

Knowing a thing truly cannot exhaust the truth of the thing itself, its mystery, the meaning of its being, which consists of and can only be responded to with love.

John-Paul Heil responds to the Genealogies of Modernity podcast

Barfield’s diagnosis of a deeper alienation from language induces a correspondingly more dramatic remedy.

Jeffrey Hipolito puts two great theorists of human history into conversation

As my colleague Pui-Him Ip and I were planning the Theological Genealogies of Modernity conference, which took place in 2021, we wanted to shed light on certain basic issues regarding genealogies of modernity.

Darren Sarisky on his recent work for Modern Theology

There are few better introductions to this deeply creative theological mind.

Alex Irving’s response to Darren Sarisky’s recent article in Modern Theology

The story of rupture is often told by innovative women.

Christine Helmer and Ruth Jackson Ravenscroft on “genderealogy”

Where are the women in genealogy?

Caroline Wills responds to a recent Modern Theology article by Christine Helmer and Ruth Jackson Ravenscroft

For Maximus, evil occurs when we lend reality to a false way of being in the world…

Joseph Reigle on Jordan Wood’s The Whole Mystery of Christ