John Foy's newest collection is a tour de force of formal poetry, offering a blend of wit, cleverness, and deftness. Working in the lineage of poets like Billy Collins, Robert Frost, Frank O'Hara, W. H. Auden, and Elizabeth Bishop, Foy probes everyday experiences to generate compassionate, clever, and deeply knowing verse. While moments in No One Leaves the World Unhurt may appear absurd or even funny on the surface--such as a psychological exploration of the Lord of the Rings character Gollum--beneath this lightheartedness lies a tone that is grim and foreboding. Foy satirizes various elements of contemporary society, reflecting on war, wandering through the Museum of Sex in New York with his wife, and plucking apart idiomatic speech, which he breaks down, saying "It is what it is. / It's not what it might have been." Influenced by pop art and fine art and his New York home, which forms the backdrop of many of these poems, Foy's vibrant collection is simultaneously philosophical, whimsical, serious, and searching.
Have you ever wondered why God seemed to favor men like Abram, Enoch or Noah? Was there something they did or knew that separated them from the rest of the mankind? Jeremiah begged the people to do something different. It was an ancient path in his day...How ancient is it today? Can we still walk in it? Can we re-discover that path? Can you? Will you ?
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Jesus said "follow me and I will make you Fishers of Men." Unfortunately, many in today's modern Christianity translated that to "follow me and I will make you fishers of what other men have." Our hearts cry out for revival. We wait and year for God's Fresh Fire. We long for His presence and His power but will we turn from ourselves and return unto Him? Revival is our destiny, but we have no guarantee that we will see it if we continue to preach the "American Gospel.
Habermas's public sphere ethics are a bold attempt to preserve Enlightenment values and ideas in the face of government and media manipulation and popular skepticism. In this paper, I examine Habermas's requirements for public sphere engagement from the theological viewpoint of the Radical Orthodox school of thought. I conclude that the norms of Habermas's public sphere exclude religion and posit Eucharistic and eschatological communities as alternatives spaces of political community.
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