The Winter 2011 issue of The City has been posted in full via Issuu, and is now available below. A list of contents follows – we hope you enjoy it.
The Summer 2011 issue of The City has been posted in full via Issuu, and is now available below. A list of contents follows – we hope you enjoy it.
The Summer 2009 issue of The City has been posted in full via Issuu, and is now available below. We hope you enjoy it.
A Very Model of a Modern Evangelical
John Mark Reynolds + Francis J. Beckwith
Matthew Lee Anderson
The Soul & The City + Wilfred McClay
Who Owns Science? + Hunter Baker
Solzhenitsyn & The Future + Peter Augustine Lawler
Obama & Abortion + Robert P. George
On Marriage + Jonathan Rauch & Joseph Knippenberg
Christ in the Classroom + Louis Markos
Books & Culture
Russell D. Moore on Updike’s Run
Matthew J. Milliner on Gore Walk
Jordan Ballor on The Media’s Blind Spot
Paul Bonicelli on Aid For Africa
Lovejoy Street by A.E. Stallings
St. John Chrysostom on Faith and Politics
In our second article shared from the latest issue — which we assure you will soon be posted in its entirety in a more readable format — Peter Augustine Lawler‘s essay in the Summer 2009 edition of The City is a timely statement on technology and life.
The Russian novelist, historian, and essayist Aleksandr Solzhenitsyn, who died in August of last year, was perhaps more responsible than any other man—and certainly any other writer—for the West’s great victory in the “ideological war” with communism. It was a war, as James Schall has written, that was “about what is a human being,” during which Solzhenitsyn demonstrated his “intellectual courage, the courage to tell the truth when the regime, any regime, is built on a lie.”
The Russian was even courageous enough not to hesitate to criticize the West—including our country. In a 1993 Address to the International Academy of Philosophy in Liechtenstein entitled “We Have Ceased to See the Purpose,” Solzhenitsyn said that the defeat of communism in many ways left the West worse off. There was no longer any “unifying purpose” to mask the deepening moral vacuum characteristic of modern, progressively more technological life as such. “All we had forgotten,” Solzhenitsyn contends, “was the human soul.” The prevailing answer to “what a human being is” remains far from complete. What we have been given, he explains, is “an extremely intricate trial of our free will” brought on by our technological success.