J.D. Vance on Ordo Amoris: A Christian Idea?

In 'The Abolition of Man', C.S. Lewis delivers a defense of objective value and natural law, originating from his Riddell Memorial Lectures at the University of Durham in 1943. Lewis argues that education should be conducted within the context of moral law and objective values, which he terms the 'Tao'. He criticizes modern attempts to debunk these values, warning that such actions could lead to a dehumanization of society, resulting in what he calls 'Men without Chests' – individuals whose emotions have not been trained to conform to reason. The book emphasizes the universal nature of traditional moralities across different cultures and warns against the dangers of moral relativism and the reduction of human beings to mere objects of scientific analysis.

John Calvin's 'Institutes of the Christian Religion' is a comprehensive systematic theology that profoundly shaped Protestant thought. It systematically presents Calvin's understanding of Christian doctrine, covering topics such as God's sovereignty, salvation by grace through faith, and the sacraments. The Institutes are known for their clarity, precision, and profound insights into the nature of God and humanity's relationship with Him. Calvin's emphasis on the authority of Scripture and the importance of living a life of faith has had a lasting impact on Christian theology and practice. The work remains a significant resource for theological study and reflection.

The Summa Theologica is a comprehensive work divided into three parts. The first part deals with God, the creation of the world, angels, and the nature of man. The second part is subdivided into two sections: the first part of the second part discusses general principles of morality and law, while the second part of the second part addresses morality in particular, including individual virtues and vices. The third part, left unfinished by Aquinas, focuses on the person and work of Christ and the sacraments. The work also includes a posthumous supplement that concludes the third part and discusses Christian eschatology. Aquinas drew on Aristotelian and Augustinian influences and aimed to integrate faith and reason in his theological arguments.