Bøker av Nathan Lefler

In this concise and creative book, Nathan Lefler places G. K. Chesterton and René Girard in conversation on the art of being deceived. The campaign to get rid of (or mythicize) the Judaic and the Christian is not progress, it is a fog. Girard noted early on that returning preeminent status to the Judeo-Christian influence would have the (paradoxical) effect of clearing the air, such that humans might actually breathe and reason well again. Entrée G. K. Chesterton. If Girard recognizes the talent certain literary figures have for observing what celebrated philosophers fail to see, Chesterton is one of these men of real vision. Lefler in his match-making is interested in "Romance and the romantic," and placing Girard and Chesterton in a kind of dialogue he draws a clearer concept of Romanticism. Who is the Romatic hero? And why do we so badly need to know? If what Lefler sees in Chesterton and Girard requires "special pleading" on the part of the reader for the author to make himself more clear, Lefler obliges. He takes a sharp turn into the Father Brown stories and points the reader to Chesterton's famous villain: Flambeau, the "colossus of crime". The moral transition from sinner to saint in Flambeau is strikingly anti-Romantic and, with Girard in mind, also very much anti-mimetic. Or is it? Lefler argues that even Girard would have "inclined his own regal forehead in delight and awe" at Chesterton's portrayal of the crowning Romantic quality and unlikely machete in an overgrown jungle of the self-intoxicated modern imagination--namely, humility. Lefler makes his mark in several places with this new study. As literary critic, both Chesterton and Girard are honored. As philosopher, Lefler speaks as if somehow he managed to find a pocket of unpolluted air to breath. As theologian, he betrays that he also loves what Chesterton and Girard loved. And as special service to the reader, the full text of Chesterton's The Queer Feet is provided.

In Theologizing Friendship, the author aims to revitalize Jean Leclercq's defense of monastic theology, while expanding and qualifying some of the central theses expounded in Leclercq's magisterial The Love of Learning and the Desire for God. The current work contributes to a revised and updated status quaestionis concerning the theological relationship between classical monasticism and scholasticism, construed in more systematic and speculative terms than those of Leclercq, rendered here through the lens of friendship as a theological topos. The work shares with Ivan Illich's In the Vineyard of the Text the conviction that the rise of the Schools (Paris, Oxford, etc.) constitutes one of the greatest intellectual watersheds in the history of Western civilization: where Illich's ruminations are largely philosophical and particularly epistemological, the author's are theological and metaphysical.In his novel proposal that within the monastic and scholastic milieux there obtain parallel threefold analogies among friendship, reading, and theology, the author not only offers an original contribution to current scholarship, but gestures towards avenues for institutional self-examination much needed by the contemporary--modern and postmodern--Academy.