Volume 20, Issue 2

Largely neglected today, the work of Karl Philipp Moritz was a highly influential source for Early German Romanticism. Moritz considered the form of myth as essential to the absolute nature of the divine subject. This defence was based upon his aesthetic theory, which held that beautiful art was “disinterested”, or complete in itself. For Moritz, Myth, like art, constitutes a totality providing an idiom free from restriction in the imitation of the divine. This examination offers a consideration of Moritz’s aesthetics and mythography, before turning briefly to consider his influence on the authors of Early German Romanticism. An understanding of the role of Moritz’s thought supports a number of recent claims (Frank, Beiser, Bowie) that challenge the conventional reading of Romanticism. At the same time it allows us to see Romanticism’s unconventional realist theological programme, permitting us to overcome the problematic secularising readings of the movement. I would like to thank Kurt Mueller-Vollmer (Stanford), as well as Fredrick Beiser (Syracuse) and Lars Fischer (Cambridge) for their help with this project.

The article examines the influence of Aristotelian rhetorical theory on the epistemology of Newman. This influence is established on historical grounds and by similarity of content. Specifically, the article sheds light on how the rhetorical notions of ethos, logos, and pathos are all implicitly incorporated into Newman’s theory of knowledge concerning the concrete. The section on rhetorical ethos focuses on Newman’s appeal to the “prudent man.” Concerning logos, particular attention is paid to the rhetorical enthymeme and in what sense Newman’s method of argument (Informal and Natural Inference) can justifiably be described as enthymematic. Pathos, in turn, is shown to be significant for the way in which Newman views the subjective dimension of the individual’s coming to knowledge. The rhetorical rationality that emerges sets the stage for clarifying, in another context, other more theological themes in Newman’s writings, such as his religious apologetic, his understanding of tradition, and even his Christology.

This contribution examines the relatively unresearched doctoral thesis of Hans Urs von Balthasar as a Germanist, particularly in relation to the role that the reading of the Russian religious philosopher Nikolai Berdyaev played in the development of Balthasar's earliest theological thought. The authors argue that Berdyaev provided the young Germanist with a markedly eschatological point of departure for his nascent theological reflections. Although Balthasar had to renounce certain aspects of Berdyaev's thought, this eschatological orientation received from Berdyaev nevertheless remained recognizable through Balthasar's mature theological works. This study is dedicated to Fr. James K. Voiss, S.J., teacher, mentor, and friend.

This paper contrasts the London Olympics of 2012 with the St Louis Games of 1904 in the context of their cultural and historical context, especially the World’s Fair (the Louisiana Purchase Exposition). What I suggest is that the 1904 World’s Fair, with its supporting academic congress at which Adolf von Harnack and Ernst Troeltsch lectured, played a modest part in the early phases of the deabsolutization of western culture, together with the Christianity upon which it was constructed. Despite the widespread patronizing and racialist attitudes in St Louis, the sheer variety and breadth of cultures seen by millions demonstrated a cultural relativism that was emerging as a serious approach to anthropology and other branches of knowledge, including theology. The fruits of such a deabsolutization can perhaps be glimpsed in the gradual transformation of the absolutes of western religion through the twentieth century into the new universals of nationhood and sport, both of which clearly coalesce in the contemporary version of the Olympic Games. I conclude by suggesting that sport and national myths may be the only universals that will have the strength to survive into the future. Of the two, the modern Olympic ideal seems better suited to promoting harmony between peoples than most national myths. This article is based on a lecture given at the Catholic University of Leuven in December 2012. I would like to thank Professor Lieven Boeve and Johan Leemans for the invitation to speak.