Jat robinson redating the new testament
well, basically, just about every significant theistic philosopher in human history.” Granting a touch of exaggeration, the gesture is clear: this vision is intended to be, not generic, but fulsomely non-parochial, informed by centuries, cultures, and religions beyond the early 21st-century English-speaking academy.
Far from a generic theist, however, Hart is an Orthodox Christian, confessing (and theologizing at length) the specific trinitarian faith of the Church — fingers uncrossed.
God is the eternal and immaterial fullness of being and life that is the condition of there being anything at all.
Infinitely rich and inexhaustibly beautiful, God is being itself, and as such, goodness and truth.
Which is not to deny that candidates for the office have been forthcoming since Niebuhr’s time: James Cone and Stanley Hauerwas could plausibly be counted his immediate successors; Cornel West and Richard John Neuhaus, although less theologians proper than activist-intellectuals, could also stake a claim.
SEPTEMBER 20, 2017 WHERE IS THE Reinhold Niebuhr for today? Such questions have become hallmarks in public commentary on the role, past and present, of Christian thought in politics and in the academy.
The first has generated a whole subgenre unto itself — call it “O Niebuhr, Where Art Thou?
Instead, as figures fixed to their settings, they serve as a kind of diptych of public theology in the last 70 years.
Accordingly, the questions here are different from Jacobs’s, though he supplies the necessary background. Hart’s answer is at once classical, ecumenical, and particular.
For now, it is important to see the ecumenical baseline and emphasis of his thought, which he calls, significantly, “Christian Platonism.” It is a vision that addresses and encompasses every aspect of human life, because it is unabashedly every aspect of human life.