¹ Dinesen, Isak, “Babette's Feast,” in Anecdotes of Destiny (New York: Vintage Books, 1985), p. 61Google Scholar.

² Ibid., p. 23.

³ Ibid., p. 60.

⁴ Ibid., p. 62.

⁵ Hart, David Bentley, “No Enduring City,” First Things (Aug/Sep 2013): pp. 45‐51, at p. 45Google Scholar.

⁶ Ibid., pp. 45‐46.

⁷ Ibid., p. 46.

⁸ Ibid.

⁹ Ibid., p. 48; p. 49.

¹⁰ Ibid., p. 50.

¹¹ Ibid., p. 51.

¹² Brague, Remi, Eccentric Culture: A Theory of Western Civilization (South Bend, IN: St. Augustine's Press, 2002), p. 171Google Scholar.

¹³ Brague, Remi, The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam (Chicago: The University of Chicago Press, 2009), pp. 21‐2CrossRefGoogle Scholar. See also, Eccentric Culture, pp. 43‐4; Gianni Valente, “Christians and ‘Christianists,’” 30 Days 10 (2004), http://www.30giorni.it/articoli_id_5332_l3.htm, which is an interview with Brague.

¹⁴ Brague, Eccentric Culture, p. 171.

¹⁵ Ibid., p. 144.

¹⁶ St. Gregory the Great, “Pastoral Rule,” trans. James Barmby, in Nicene and Post‐Nicene Fathers, Second Series, vol. 12, ed. Schaff, Philip and Wace, Henry (Buffalo, NY: Christian Literature Publishing Co., 1895), II. 7Google Scholar.

¹⁷ Albacete, Lorenzo, “The Key to the Christian Life,” Traces: Communion and Liberation International Magazine 4 (April 2003)Google Scholar. I would point the reader to Albacete's earlier piece, “The Method to Cultivate Life,” Traces 2 (Feb 2003), for a more balanced approach to culture.

¹⁸ Lamb, Matthew L., Eternity, Time, and the Life of Wisdom (Ave Maria: FL, Sapientia Press, 2007), p. 115Google Scholar.

¹⁹ Ibid., p. 9.

²⁰ Ibid., p. 3.

²¹ Ibid., p. 2.

²² Ibid., p. 52.

²³ Ibid., p. 7.

²⁴ “Eternity does not denigrate time, but creates time in order, through intelligent creatures, to invite a return. Augustine presents God as ‘totum esse praesens,’ the fullness of Being as Presence freely creating, sustaining, and redeeming the universe and all of human history in the Triune Presence” (Lamb, Matthew L., “Temporality and History: Reflections from St. Augustine and Bernard Lonergan,” Nova et Vetera 4 (2006): pp. 815‐50, at p. 829Google Scholar.

²⁵ Lamb, Matthew L., “Nature Is Normative for Culture,” Nova et Vetera 3 (2005): pp. 153‐162, at p. 156Google Scholar.

²⁶ Ibid., p. 161.

²⁷ Lamb, “Temporality and History,” p. 830.

²⁸ For instance: “To begin with, you have to grasp the fact that Christian virtue isn't about you—your happiness, your fulfillment, your self‐realization. It's about God and God's kingdom” (Wright, N.T., After You Believe: Why Christian Character Matters (New York: HaperOne, 2010), p. 70Google Scholar. I do not dispute Wright's theo‐centric focus, but rather the false dichotomy that is placed between this focus and that of happiness.

²⁹ Ibid., p. 69.

³⁰ Ibid., p. 2. This is also the title of the first chapter.

³¹ Ibid., p. 81.

³² Ibid., p. 76; 78.

³³ Ibid., p. 74.

³⁴ Ibid., p. 77.

³⁵ Rowe, C. Kavin, World Upside Down: Reading Acts in the Graeco‐Roman Age (New York: Oxford University Press, 2010), p. 140CrossRefGoogle Scholar.

³⁶ Ibid., p. 4.

³⁷ Ibid., p. 102; p. 173.

³⁸ Ibid., p. 101.

³⁹ Ibid., p. 114.

⁴⁰ Ibid., p. 124.

⁴¹ St. Augustine, The City of God, XX, 9. See also Lumen Gentium §3: “To carry out the will of the Father, Christ inaugurated the Kingdom of heaven on earth and revealed to us the mystery of that kingdom. By His obedience He brought about redemption. The Church, or, in other words, the kingdom of Christ now present in mystery, grows visibly through the power of God in the world.”

⁴² Ratzinger, Josef/Benedict, Pope XVI, Jesus of Nazareth, vol. 1, From the Baptism in the Jordan to the Transfiguration, trans. Walker, Adrian (New York: Doubleday, 2007), p. 60Google Scholar.

⁴³ Ibid., p. 147.

⁴⁴ Ratzinger, Josef Cardinal, The Spirit of the Liturgy, trans. Saward, John (San Francisco: Ignatius Press, 2000), p. 92Google Scholar.

⁴⁵ Dawson, Christopher, The Formation of Christendom (San Francisco: Ignatius Press, 2008), p. 38Google Scholar.

⁴⁶ Dawson, Christopher, “The Christian View of History,” in Christianity and European Culture: Selections from the Work of Christopher Dawson, ed. Russello, Gerald (Washington, DC: The Catholic University of America Press, 1998), p. 214Google Scholar.

⁴⁷ Ibid., pp. 215‐16.

⁴⁸ Ibid., p. 217.

⁴⁹ Ibid.

⁵⁰ Ibid., p. 216.

⁵¹ Christopher Dawson, “The Kingdom of God in History,” in Christianity and European Culture, p. 210.

⁵² Ibid.

⁵³ Pope John Paul II, “Man Enters the World as a Subject of Truth and Love,” General Audience (Feb. 20, 1980), §§4‐5.

⁵⁴ A Monk, Benedictine, The Sacred Liturgy (London: St. Austin Press, 1999), p. 31Google Scholar.

⁵⁵ The Catechism of the Catholic Church, §2816.

⁵⁶ Ibid., §§1404‐05.

⁵⁷ Pope Benedict XVI, Spe Salvi (2007), §24.

⁵⁸ Ibid., §25.

⁵⁹ Ibid., §31.

⁶⁰ Ibid., §4.

⁶¹ Ibid., §7.

⁶² Ibid., §35. He continues: “We can free our life and the world from the poisons and contaminations that could destroy the present and the future. We can uncover the sources of creation and keep them unsullied, and in this way we can make a right use of creation, which comes to us as a gift, according to its intrinsic requirements and ultimate purpose.”

⁶³ Gaudium et Spes, §57. The document further states that man “carries out the design of God manifested at the beginning of time, that he should subdue the earth, perfect creation and develop himself. At the same time he obeys the commandment of Christ that he place himself at the service of his brethren” (ibid.).

⁶⁴ Pope John Paul II, “The Church and Culture,” (Jan. 13, 1983), §10.

⁶⁵ Pope John Paul II, “Evangelizing Today's Cultures,” (Jan. 15, 1985), §3.

⁶⁶ Ibid., §7.

⁶⁷ Pope John Paul II, “Letter Establishing the Pontifical Council for Culture” (May 20, 1982).

⁶⁸ Pope John Paul II, Sapientia Christiana (1979), foreword. He also stated that “the spiritual void that threatens society is above all a cultural void” (“Letting the Gospel Take Root in Every Culture,” [January 10, 1992], §3).

⁶⁹ Pope John Paul II, “Letting the Gospel Take Root in Every Culture,”§10.