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Incipit exire qui incipit amare.
Exeunt enim multi latenter,
et exeuntium pedes sunt cordis affectus:
exeunt autem de Babylonia.

(He begins to leave who begins to love.
Many the leaving who know it not,
for the feet of those leaving are affections
and yet, they are leaving Babylon.)


—St Augustine Enarrationes in Psalmos 64.2

We took a number of  photos at the Eric Voegelin Society meeting in Toronto, September 2-6, 2009. They can be seen

HERE            

NEW

"The real Voegelin is a scandal. . ."
"[Some hesitations about Voegelin] evidently center, in part, on uneasiness with a per­ceived "religious" Voegelin and, in part, on the question of an academi­cally "useable" Voegelin in a period of rampant scientism where religion is passé or worse. This evident climate of opinion seems bleakly domi­nant for the foreseeable future, and it is plainly dominant at the expense of the life of the soul—as it always has been," writes Ellis Sandoz in Part 1 of the four part "The Spirit of Voegelin's Late Work" which begins today.

"The Lighter Side"
We are pleased to introduce today (March 10, 2010)  a new section for VoegelinView that we are calling "The Lighter Side." It can be reached from the top menu bar under Articles or from the On the Inside menu in the upper left hand column. We plan to feature audio, which we begin today; and we plan to add items from the old evforum, personal reminiscences about Eric Voegelin, and perhaps even photos and cartoons.

"Man in the Comos"
We begin today the audio recording of Eric Voegelin's lecture entitled "Man in the Cosmos."  Go to The Lighter Side and listen to the introduction and the first part of the lecture.  We have broken the lecture into eight segments and will plan to add two per week until all 70 minutes have been made available.

Gosplan Healthcare?
Thinking about possible imminent health care legislation, we recall Soviet Russian central planning of the past and conclude: "I fear some young people who have not lived through communism might also be historically illiterate and unable to imagine, much less evaluate, something beyond their own short personal experience, like the central administration of personal health needs in a society of some 300 million souls." Read "Gosplan Healthcare?" in this week's Commentary.

"[A conscience] can only be as good as the man who has it."
It seems as though every phrase quoted today on the use and misuse of conscience rises to the level of aphorism. For example: "All men are equal, to be sure, or they would not be individuals of one species;  but sometimes it is forgotten that the point in which they most certainly are equal is their capacity for evil." Read part 2 of "Freedom of Conscience."

Just the Facts, Jack!
We begin this week a new feature in Book Reviews, "Briefly Noted." Thomas Sowell's Intellectuals and Society is considered.

The classics as the principal instrument of self-education
Charles Embry focuses this week on why Eric Voegelin sought to master the classics: ". . .for when the literary culture and the educational institutions upon which literacy depends are compromised and even destroyed, a man must look to the classics as guides to the recovery of his own humanity. . ." Read part 3 of "Eric Voegelin as Literary Critic."

"Catch Mercy's Moments as they Fly"
Poetry Editor Glenn Hughes offers this week a poem spun some 250 years ago from the New Testament.  It reminds us of both our Lenten opportunities and the eternal recurrence of taxation.  In this case the publicans held the contracts to collect Rome's taxes. Read Christopher Smart's "The Story of Zaccheus."

To see what has already appeared at VoegelinView, browse Our Past Headlines
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from  The Northern Lights

cooper_barry_bwsm3


The Genealogy of Islamic Terrorism

Part 3

by Barry Cooper


Professor Cooper is the author of numerous books and essays in political science. He is the editor of several volumes of the Collected Works of Eric Voegelin. This essay appears as Chapter 3 in New Political Religions, or An Analysis of Modern Terrorism, University of Missouri Press, Columbia, Missouri, 2004. This is published with permission of the publisher and appears in five parts.

 

Before returning to the question of Islamic history, there is one final issue about which it is important to be clear. There is a magical com­ponent to metastatic faith. More bluntly, demanding that God perform a miracle or alter the structure of reality does not work. The metastatic faith of the prophets cannot be fulfilled by any pragmatic organization, an insight made abundantly clear in Deutero-Isaiah. For metastatic pro­phets, the only thing to do is sit down and wait for the miracle to take place, from which experience arises the cry, "How long, O Lord? How long?" Prophets die waiting; generations of their disciples may die wait­ing as well.

 

One might anticipate that eventually, after several genera­tions died awaiting a metastatic transformation, someone would under­take a close and critical examination of what had become an article of faith. On the other hand, once the agency for the miracle is transferred from God to human beings, there is no reason to expect any end to it at all: futuristic dreams practically by definition have an indefinite shelf-life.

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from The Collected Works

Eric Voegelin

The Pauline Vision of the Resurrected

— Part 4

 

§6. The Truth of Transfiguration

 

In the letters of Paul, the central issue is not a doctrine but the as­surance of immortalizing transfiguration through the vision of the Resurrected. Transfiguration is experienced as a "historical" event that has begun with the Passion and Resurrection of Christ. This experience must now be pursued a few steps beyond the previous analysis.

 

In Galatians I:11-17, Paul insists on the purely divine source of the good tidings he has to bring. The evangel he has to evangelize, he has not "received or learned from any man," especially not from the apostolic pillars in Jerusalem, but exclusively through the "vi­sionary appearance [apokalypsis] of Jesus Christ" (1:12), accorded to him by the grace of God who "revealed [apokalypsai] his Son in me" (I: 16). I am rendering these key passages literally, because para­phrases as one finds them in standard translations would obscure Paul's precision in articulating his experience of the God who enters him through the vision and by this act of entering transfigures him.

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DavidWalshbwnew

THE GROWTH OF THE LIBERAL SOUL

by David Walsh

Chapter One:  The Crisis of Liberal Politics

Part 4

David Walsh is professor of politics at Catholic University of America. He is the author or editor of many books; he is editor of three volumes of The Collected Works of Eric Voegelin. His Guarded by Mystery has been serialized here at VoegelinView in its entirety. His most recent book is The Modern Philosophical Revolution: The Luminosity of Existence. Cambridge: Cambridge University Press, 2008. The Growth of the Liberal Soul is available from the University of Missouri Press and appears here with permission. "Crisis of Liberal Politics" appears here in five parts.

Tumbling Liberal Defense


An awareness of the depth of the critique ranged against liberal theory is what has inspired its late flowering in our own time. Viewed in a wider historical perspective, it is astonishing to see the revival of concepts and modes of thought that received opinion had long declaimed as outré. Even ideas that in liberal circles had not had much play since the eighteenth century, such as the social contract, began to assume a new prominence. A rediscovered pride in the liberal understanding of individual rights, especially by contrast with the dismal record of individual protection within any more expansive construction of rights, led to a new appreciation of the centrality of liberal political order. Protections for the individual and, limitations on the power of government became the currency of political discussion. Even liberal political economy, so long disdained as laissez faire, acquired new respect and influence. The political counterpart is found in the universal embrace of liberal democracy as the only legitimate political model around the globe.

 

Yet there has been something enormously brittle about this liberal reju­venation, a brittleness that ultimately is the source of the sense of crisis that has reached into public consciousness.

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from  The Northern Lights

cooper_barry_bwsm3


The Genealogy of Islamic Terrorism

Part 2

by Barry Cooper


Professor Cooper is the author of numerous books and essays in political science. He is the editor of several volumes of the Collected Works of Eric Voegelin. This essay appears as Chapter 3 in New Political Religions, or An Analysis of Modern Terrorism, University of Missouri Press, Columbia, Missouri, 2004. This is published with permission of the publisher and appears  in five parts.


Even before the expansion of Islam, therefore, there remained some important and unanswered political questions, along with additional issues about which we need only offer a few hints in order to indicate the outline of the problem. To see the full amplitude of the issue involved in undertaking what was provisionally termed closing the gap between the earthly city and the City of God, it would be necessary to begin with the original experience of what is currently termed history, namely, the Israelite covenant. It would then be necessary to summarize three mil­lennia of defections, returns, reforms, restorations, renaissances, revi­sions, insights, and losses because, as Voegelin said, "we are still living in the historical present of the covenant."22 This is a tall order, indeed. Fortunately, to see the bearing of this question on Islamic history it may be sufficient to sketch the experiential dynamics, or the dramatic action of the Israelite covenant alone. Again we follow Voegelin's account.
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