Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
In our first essay we looked at Kline’s flawed exegesis of Genesis 2:5 as it relates to Day 3 of creation. Now we turn to Kline’s new argument against a chronological reading of Genesis 1, as found, again, in "Space and Time in the Genesis Cosmogony," Perspectives on Science and…
One of the advantages of paying very close attention to the details in the Bible, especially chronological and genealogical details, is that they can shed light on situations that don’t seem to make much sense apart from them. One such situation is that of Bathsheba. It appears that Bathsheba willingly…
Once upon a time, Jeff Meyers and Tony Rollins–old friends who had not seen each other for a few years–met in the parking lot of a neighborhood church. They were dropping off their pre-school children at the church for Mother’s Day Out. They were such conscientious and helpful fathers. As…
Years ago, when I was at the briefly-existing Geneva Divinity School, I taught a course in the Apocrypha. One thing that struck me at that time is that two of the stories are almost certainly religious allegories (as well as moral tales): Judith and Susanna. Since "Susanna" means "Lily," this…
Peter’s essay inspires me to write up some similar thoughts about the flower of the field. Rightly does Peter associate the almond with Yahweh’s garden, because the Garden of Eden is symbolically positioned as parallel to the Holy Place of the Tabernacle and Temple. To wit: Since Aaron’s rod blossomed…
We have had occasion to discuss the views of Meredith G. Kline previously in these newsletters, and now it is time to do so again. Kline teaches at Gordon-Conwell Theological Seminary and also at the Westminster Theological Seminaries (Philadelphia and San Diego). He is the author of some interesting insights…
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I n his essay on “The End of All Things,” Kant analyzes the “pious language” that speaks of “a person who is dying as going out of time into eternity.” Kant finds no comfort in the thought. On the contrary there is “something horrifying” about it. The end of time…
E ric Gilchrest ( Revelation 21-22 in the Light of Jewish and Greco-Roman Utopianism ) suggests that the conclusion vision of Revelation would receive a quite different reaction from its original readers, depending on whether they had been schooled in Jewish or in Greco-Roman Utopian traditions. For a Jewish reader,…
T he angelic “guards” at the gates of the new Jerusalem are, argues Margaret Barker ( Revelation of Jesus Christ , 323), “probably a memory of the ancient guardians of the city known to Isaiah, ‘the watchmen set on the walls' (Isa. 62.6).” Barker claims that “These ‘watchers' are concealed…
I ‘m taking a break from blogging over the Christmas holidays. For daily seasonal musings and meditations, see the Theopolis blog .
C hristian Wiman ( My Bright Abyss , 51-2) claims that some poets—“surprisingly few”—possess “a very particular gift for making a thing at once shine forth in its ‘thingness' and ramify beyond its own dimensions.” He sites several lines from Norman MacCaig: “Straws like tame lightnings lie about the grass…
C hristian Wiman ( My Bright Abyss , 41) quotes a poem, “These Poems, She Said” by Robert Bringhurst, which Wiman says he “carried . . . in my mind like a totem.” It begins: These poems, these poems, these poems, she said, are poems with no love in them.…
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