Posts tagged with: Christian mystics

work-life“If all of our working and all of our resting serves the same vocation of love, why do we so often feel out of balance?”

In a recent talk for the Oikonomia Network, author and church historian Dr. Chris Armstrong offers a fascinating exploration of the question, challenging the common Christian responses on “work-life balance” and offering a holistic framework for vocation, service, and spiritual devotion.

Recounting a situation where he himself was faced with frustrations about work and family life, Armstrong recalls the advice he received from his church at the time: “You need work-life balance,” they said, or, “You just need to put God first, family second, and work third.”

Despite the popularity of such refrains, Armstrong suggests there may be a deeper tension at play, pointing to the Apostle Paul’s famous admonition to the Colossians: “Whatever you do, work heartily, as for the Lord.” (more…)

Prof. Harry Veryser stars in a new video from ISI that explores some of the lessons about private property, rights, responsibilities, and stewardship that can be gleaned from the thought of Thomas Aquinas.


For a much more in-depth exposition of the connections between and lessons from Aristotle, Augustine, and Aquinas, check out John Mueller’s Redeeming Economics (ISI, 2010). For more, check out a slate of review essays on Mueller’s book published in Research in the History of Economic Thought & Methodology, including a piece by me, “The Economies of Divine and Human Love.”

thomas-aquinasaugustine-of-hippoAs I noted previously, I’ve been involved this month in a panel discussion over at Cato Unbound on the issue of “Conservative-Libertarian Fusionism.”

My two most recent contributions to the discussion phase focus on possible resources for the question that can be gleaned from Augustine and Aquinas.

Augustine inaugurated a tradition of Christian reflection on the saeculum, the age of this world in which the wheat and the tares grow up together, and the implications of this for common life together. On the relevance of Augustine for modern considerations of political order, I recommend a recent lecture from Eric Gregory of Princeton University.

Aquinas in many respects, and as Gregory points out, should be read as a constructive interlocutor with Augustine rather than in opposition with him. Indeed, Augustine wrote in his Enchiridion that “although every crime is a sin, not every sin is a crime.” Likewise in his treatise on free choice, he observed, “The law which is framed for the government of states, allows and leaves unpunished many things that are punished by Divine providence.”

In this vein, Aquinas treats in systematic fashion the question, “Whether it belongs to human law to repress all vices?” As I contend over at Cato Unbound, Aquinas follows Augustine in answering negatively, and his discussion has some serious implications for how both conservatives and libertarians ought to think about the limits of the law: “Conservatives and libertarians ought to recognize that positive law is not meant to repress all vices or to promote all virtues.”