That Sertillanges finds these practical matters necessary for someone to live a properly intellectual life reveals a key insight: the intellectual is a human being, and a human being is more than just a spiritual soul.

Brs. Christopher Daniel and John Henry Peters on the intellectual vocation in the modern world

The intended use of problematization is to recognize knots in order to be able to undo them. The undoing of the knots is beyond the scope of problematization, beyond the scope of scholarship.

Ryan McDermott considers theological genealogies of modernity

All of these restorations in “Richard III” are contingent upon the reinstatement of sincere eucharistic participation—Holy Communion . . . where rituals are revivified, and where communion—real Communion—can materialize.

Daniel Zimmerman finds a counter-modern theology in William Shakespeare

It is no longer possible to ignore or undersell the impact that racialized and overtly white supremacist ideas have had on art history.

Christopher Nygren reviews Éric Michaud’s Barbarian Invasions

The arduous, the precarious measure of a tradition’s renewal is the measure of our own lives, in our own responses to the one thing necessary. It is we ourselves who look back, and it is we who look forward.

Anne Carpenter on living tradition in Charles Péguy and Maurice Blondel

We cannot know the end of America, though we know from the first unfurling of Ishmael’s prophecy that the voyage of the Pequod is doomed.

Daniel Fitzpatrick follows in the wake of the doomed Pequod

Each month we keep track of the different paths modern life is taking and how writers are keeping up. Here are some routes we found in June that opened new vistas on what it means to be modern and how we became that way.

Nearly every constructive Christian theology either explicitly assesses modern Western culture or embeds implicit judgments about modernity within its claims.

Darren Sarisky on the upcoming Theological Genealogies of Modernity Conference

Tradition can be renewed by being re-sourced. What a wonder, and what a wonderful idea. Isn’t it? But let me tell you my problem. As much as I like the idea of ressourcement, it is impossible.

Anne M. Carpenter on Maurice Blondel and Charles Peguy

Our “doing” seems to be free from the static social narrative of the grand “to be” of the past. Instead, it is entrapping us in the ever-smaller understandings of “to be,” as if each of them were the grand narrative.

Takeshi Morisato on being and doing within Japanese modernity

Clogged porosity may be more prevalent in modernity. But there are “passageways between the immanent and transcendent realms,” places where grandeur flames through the frame.

Steven Knepper reviews Ryan Duns’s Spiritual Exercises for a Secular Age: Desmond and the Quest for God

What we see in Japanese modernity, according to Maruyama, is a national franchise of these “idols of the market place” through the continuous specialization and internal diversifications that multiply these groups.

Takeshi Morisato on how Japan became trapped in a hyper-specialized version of modernity

Problematization is just the beginning. Genealogy is what we do after we problematize. Genealogy can be more constructive than critical.

Ryan McDermott on Foucault and genealogy as comedy

Each month we keep track of the different paths modern life is taking and how writers are keeping up. Here are some routes we found in May that opened new vistas on what it means to be modern and how we became that way.

To be connected to a place, to a genealogy, to a community, to a person, requires unconditional love, God’s love; only in this can modernity find what it is truly looking for.

John-Paul Heil reads Hannah Coulter and finds a genealogy of place and, ultimately, love

Su Xuelin's novel Thorny Heart is a reminder of the freedom with which different Chinese communities decided what could be counted as “modern” or as “traditional.”

Gina Elia examines the relations of modernity, religion, and tradition in early 20th Century China

From the vantage point of Pierre d’Ailly’s introduction to the Consolation of Philosophy, history looks like a tower of hand-wringing moderns all the way down.

Matthew Vanderpoel looks to the medievals and finds that we are not the first moderns

The self exists to be true to itself, and it can only be so insofar as it sloughs off the heteronomous influences of society. The unhappy result is that “we are all expressive individuals now.”

James Matthew Wilson reviews Carl Trueman’s The Rise and Triumph of the Modern Self

When we are doing genealogies of modernity, we may find that what we are doing is arguing for which epoch we think is best for the future. Thee real question for the present may be this: which past will be our future?

Terence Sweeney on living within different eras

Marked by the Spirit with that indelible birthmark, as the Priest wanders, he wanders towards God instead of away. Perhaps Graham Graham too felt this relentless pursuit as an agnostic Catholic, felt the pull of a God who will not let you go.

Shemaiah Gonzalez on a literary saint for modern times