Reinterpretation of Rousseau: A Religious System

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This is not to say that all Christians must attend distinctively Christian schools or work in distinctively Christian businesses; far from it. However, if the formation of such institutions is illegal, Christianity is illegal. While there is much important work to be done on this issue, the most immediate need is for Christians to start demonstrating the unique value of Christian institutions. Kyle is exploring one of the ways we can do that.

Christian nonprofit minitries and just as important Christians in for-profit business can beat the welfare state at its own game. The ministries can provide the poor something no non-Christians are currently providing them: personal development to help them become good workers; and Christian businesspeople can provide another thing no one else is currently providing: job-creating businesses that are ready and willing to go into depressed areas and employ the poor, providing them the dignity of work and self-support.

What can Christian institutions do to provide unique contributions to the flourishing of our non-Christian neighbors and society at large in arts and entertainment? In business?

The Politics of God

In neighborhoods? Even in politics? That, however, is only the short-term need. The long-term need is not to rescue the church from the threat of persecution, but to rescue liberal democracy from the threat of moral fragmentation.

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This is just a basic feature of human behavior. We need to have institutions that teach us, structure our behavior and hold us accountable. And since liberal democracy depends on a virtuous citizenry, in the long run it depends on religious and quasi-religious institutions.

Romantic individualism has a contradiction at its core: it is not as individualistic as it thinks it is. It has always sought, and achieved, institutional embodiment — all while denying to itself that it seeks this.

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The near-total triumph of Romantic individualism in these two sectors has coincided with a continual contraction of actual liberty for the individual, as both these types of institutions have become more rigid in imposing Romantic individualism as orthodoxy. What will be needed in the long run is a restoration of the idea — which predominated at the American founding — that participation in and voluntary financial support for religious institutions is a necessary virtue of good citizenship.

This principle must be incorporated into the premises of liberal democracy at the same level as free enterprise, rights, etc. Get to work on that, Dan.

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A parting question for Karen: can we extend this principle to include quasi-religious institutions? Pingback: PowerLinks — His long argument is a historical one in which the origin of culture and religion is reunited in the In this radical reinterpretation of Rousseau, Jeremiah Alberg argues that the philosopher's system of thought is founded on theological scandal, and on Rousseau's inability to accept forgiveness.

Alberg explores his views in relation to alternative forms of Christianity. In this radical reinterpretation of Rousseau, Jeremiah Alberg argues that the philosopher's system Burkert, Girard, and Smith hold important and contradictory theories about the nature and origin of ritual sacrifice, and the role violence plays in religion and culture.

These papers and conversations derive from a conference that pursued the possibility and utility of a general theory of religion and culture, especially one based on violence.

A Reinterpretation of Rousseau

Burkert, Girard, and Smith hold important and contradictory theories about the nature and origin of Toggle navigation. New to eBooks. Filter Results. Last 30 days.


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