Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars; she was with child and she cried out in her pangs of birth, in anguish for delivery (Revelation 12:1-2). Then Joshua spoke…
In his post asking Ought we Anoint the Dying? Peter Leithart makes an excellent and important point about our suffering as members of Christ. However, he only parenthetically mentions that the verb in question in James 5 is not chrio but aleipho . By assuming that these words are interchangeable,…
We spend a lot of time in the church talking about what it means to live like a Christian. But what does it mean to die like a Christian? If we are to follow Christ in life, what does it mean for us to follow him in death as well?…
How would one go about answering the question posed by my title? That depends on what the question means. Obviously, different definitions of the question would require different approaches to an answer. Right off hand, I can think of at least three possible — though not necessarily mutually exclusive —…
In recent weeks and months, we have seen events that are not the event. The drama around these events is not the events themselves, but the anxiety about the events, and then even the anxiety about the anxiety about the events. That is the real event. The events in Ferguson,…
Anointing the sick, including the dying, is one of the traditional seven sacraments of the Catholic Church. The Reformers denied that the rite qualified as a sacrament. Formally, this was because anointing did not have a direct authorization from Jesus; more theologically, it was not one of the marks that…
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Stanislas Breton ( A Radical Philosophy of Saint Paul , 56-7) observes that Plato dealt with mythology not be eliminating the gods but by taking their mythical histories as metaphor of the real, “by reading the elevating density of the intelligible in the heaviness of the sensible.” Platonic dualism thus…
Stanislas Breton ( A Radical Philosophy of Saint Paul , 59) observes that for Paul “Time [is] the expression or explication . . . of the eternal.” He elaborates by linking predestination with the imperative of creation to sketch out a linguistic/constructivist ontology: “Word and seed correspond to each other…
“Jews ask for signs and Greeks desire wisdom,” says Paul. Most interpretations focus on the objects: Jews are defined by signs, Greeks by wisdom. Stanislas Breton ( A Radical Philosophy of Saint Paul , 143-4) is more interested in the verbs: “We have here a simple typology, limited to an…
The oath of the strong angel in Revelation 10 knits together two passages. The angel’s oath stance - hand raised - alludes back to Ezekiel 20, where Yahweh reminds Israel of the day He chose them and lifted His hand (Heb. ‘esse ’ yadi ), making Himself known to them…
John records Jesus’ ringing “It is finished” in his crucifixion narrative. But when he gets to Revelation, John records another declaration that things are “finished.” The angel who gives John the book to eat swears that “the mystery of God is finished” (Revelation 10:7). In context, the mystery of God…
In a NYRB review of an exhibition of Cubism at the Metropolitan Museum of Art, Julian Bell links the early cubist experiments of Georges Braque to the impressionism of Cezanna: “In his artistic researches, Cézanne had been intent to paw at the boundary between his personal visual sensations and the…
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