Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him. My argument is simple: What Paul means in writing the quotation above in context is the same as what he was telling the Ephesians when he wrote,…
THE ART OF BIBLICAL THEOLOGY IN PRACTICE: INTERTEXTUALITY AND TWO PAULINE CASE STUDIES The Art of Biblical Theology: Intertextuality Biblical Theology is really an art. Like other skills of this sort, it is not a matter of following rules (though there are certainly guidelines and techniques). Rather, it’s matter of…
Click HERE for Part 1 Reading Christotelically Jesus Christ is the heart of God’s plan for creation and history. There is no “hidden plan” or “hidden God” lurking behind Christ; rather, in and through Christ God has revealed himself and his intentions towards the world. In Christ, the Father has…
STORY THEOLOGY AND A THEOLOGY OF STORY Defining Biblical Theology What is Biblical Theology? How does it compare to other ways of doing theology, such as Systematic Theology? Geerhardus Vos suggested that whereas Biblical Theology draws a line, Systematic Theology draws a circle. That is to say, Biblical Theology is…
The gospels strongly imply Jesus lived by faith in the promise of his heavenly Father. How else can his prayer life understood? How else could he have wrestled through the Gethsemane experience? How else could he have committed himself into his Father’s care at death? How could Jesus have presented…
John 3:16 is probably best-known, or at least, best-liked Bible passage in North America: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” This declaration of God’s love of the whole world is greatly comforting…
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T he great question haunting late medieval piety was that of the inadequacy of human piety. As Berndt Hamm puts it ( Reformation of Faith ), the “harrowing question” was that of the “spiritual inadequacy” of Christians (88). The late medieval answer was to reduce the requirements necessary to meet…
I n his Landscape, Liberty and Authority , Tim Fulford examines the paradox of William Gilpin's travel writings and tour-leading in the picturesque wilds of Wales, England, and Scotland. Gilpin was aware that “the picturesque might be socially dangerous,” so much so that he apologizes to the noble landowners whose…
I n his contribution to Signifying Identities , Fredrik Barth suggests that our notion of political, economic and social boundaries is an extension of the feeling that a tool extends the body: When you hold a knife or a spoon in your hand and use it as an implement, the…
G uy G. Stroumsa writes in The Making of the Abrahamic Religions in Late Antiquity that “For Weber, as is well known, the most striking ‘disenchantment of the world' in history occurred with the rise of the ‘inner-worldly' asceticism ( innerweltliche Askese ) of the Calvinist Reformation. And yet, it…
M ichel de Certeau ( The Writing of History , 126-7) quotes Alphonse Dupront on the post-Reformation situation of the church: “a first piece of raw material, as obvious as capital for the modern mind, is the progressive promotion of heresy in confession and of confession in church. . .…
In a 1971 essay, H.G. Koenigsberger challenged the notion that the Reformation broke up a unified Europe. He criticizes historians and social scientists for assuming a norm of unity: “We have assumed that the theological and ecclesiastical unity of Catholic Christendom was its natural condition and that, in consequence, the…
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