Both on the historical issue of the extent of the American founders’ indebtedness to classical antiquity, and on the normative issue of the value of the classical legacy, I think we’re all agreed that it’s a complicated mix. So what I have to offer in this comment is not really a bold salvo of any sort, but just a few observations and quibbles.
C. Bradley Thompson rightly points to Jefferson’s and Adams’s skeptical attitude toward the merits of Plato as a political thinker; but I don’t think we should infer from this that the influence of the ancients upon the founders lay mainly in the ethical rather than in the political sphere. For most of the criticisms that Jefferson and Adams make of Plato’s
Thaddeus Williams
Drawing from a diverse range of theologians, sociologists, artists, and activists,
Confronting Injustice without Compromising Truth, by Thaddeus Williams, makes the case that we must be discerning if we are to “truly execute justice” as Scripture commands. Not everything called “social justice” today is compatible with a biblical vision of a better world. The Bible offers hopeful and distinctive answers to deep questions of worship, community, salvation, and knowledge that ought to mark a uniquely Christian pursuit of justice.
Zondervan. 288 pp.
Celebrate Social Justice A
Williams believes that social justice is both biblically required and socially necessary. But he also believes it’s threatened by an unhealthy imitation that’s biblically false and socially destructive. The former he calls “Social Justice A” (as in “awesome”) and the latter “Social Justice B” (as in “bad”).
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