Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
1 Chronicles 9:1 seems to bring the genealogies of 1 Chronicles to an end. The Chronicler has recorded the genealogy of the human race from Adam, focusing on the descendants of Abraham through Jacob. Summing it all up, he says, “So all Israel was enrolled by genealogies; and behold, they…
The “personalist” understanding of the Trinity, articulated most influentially in the work of John Zizioulas, has fallen on hard times. Recent scholars have attacked Zizioulas’s idea that Cappadocian Trinitarianism represented an ontological revolution, hammering on the distinction between divine and human personhood. Michel Barnes’s conclusion is the most drastic of…
Biblical Theology is often defined as the historical unfolding of God’s revelation, or of God’s revelation and of the history of his covenantal redemption and transformation of humanity and the world. In practice, Biblical Theology is usually broader than this, and also includes the study of literary structure and of…
We are made to be happy. Created to enter into the eternal joy of God, our whole being inclines to that end, but the fallen world has put forth barriers and by our own sin we bar ourselves from that endless delight, and death blinds us to that reality. Yet…
At the end of Revelation, John sees the heavenly city descending to earth. The city shines with the brilliance of God's glory, which lightens the nations, so that kings bring their glory to the city. This is not a vision of the final new heaven and new earth. It's a…
“No one has ever seen God,” writes John (John 1:18). If this is the case, then how can we speak about God? Some people say we actually cannot. Or at least we cannot speak about God positively, i.e. who He is. We can only say who or what God is…
Showing page 130 of 309
Showing page 2 of 43
Knowing follows the “dynamic of dance,” writes Esther Lightcap Meek ( A Little Manual for Knowing , 79). The knower and the reality to be known are partners, each one off balance at a particular moment but sustaining “an ongoing, overall balance” (80), engaged in a personal etiquette of overture…
The essays on art collected in Tikkun Olam originated from Gillian Rose’s “broken middle,” writes editor Jason Goroncy. He includes a long quotation from a Rowan Williams essay on Job to explain. Williams writes, “Mere resignation is a betrayal; structuring and explanation is a blasphemy. What is left, then, if…
Jesus’ letter to Pergamum mentions Balaam and Balak (Revelation 2:14), and that is a signal that the whole message is running along the lines of Numbers 22-25. The death of the high priest is a sacrificial moment in the life of Israel. According to the rules of the cities of…
It’s easy for Christians to become frustrated with the state of the world, but frustration is ineffective and perhaps dangerous public stance. Over at Comment , I prescribe an antidote to frustration - a public stance infused with the theological virtues.
In a highly provocative VT article from 2009, Leigh M. Trevaskis points to the emphasis on Sabbath in Leviticus 23 and 25. All but one festival day is either on a date that is a multiple of seven, or on the day just after. The exception is the day of…
Leigh Trevaskis offers an intriguing, helpful discussion of the man stoned for blasphemy in Leviticus 24. Recent commentators have emphasized the “mixed” character of the blasphemer - son of an Israelite mother and an Egyptian father. While acknowledging the importance of that feature of the story, Trevaskis thinks that the…
Showing page 661 of 2212
Your weekly digest for all things Theopolis.
