Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
Summary In what follows, I will consider the “year-stamps” employed in Scripture, i.e., statements of the form, “Such-and-such an event took place in the Xth year of Y.” In the process, I will suggest some ways in which the Biblical narrative might relate to events in the extra-Biblical world, though…
In the first essay on the parable of the Prodigal Son, I suggested that the problems commentators and others encounter in interpreting Jesus three-part parable are not accidental. These are not just problems in our ignorance of cultural background. They are intentional features of the stories —stories designed to poke…
The story of the Prodigal Son is perhaps the most well-known story in the Bible. As others have observed, it may also be one of the most misunderstood. In two short essays, I will point out features of this story that are commonly neglected, aspects of Jesus’ parable that might…
The parable of Lazarus and the nameless rich man is not an independent story. It is part of a long context that begins in Luke 15:1, where Jesus is eating with tax collectors and sinners and the scribes and Pharisees grumble. In response to their hardheartedness, Jesus tells a three-part…
The Bible is written so that even when a reader cannot pick up on what might be deeper or more detailed aspects of a text, there is virtually always a message to be heard. In the ancient world, where the “reader” of Scripture would likely be a church official facing…
The distinction between garden (or vineyard) and field begins in Genesis 2. This relates to the ordering of the formless world. Plants of the field are contrasted with the garden planted by God in Genesis 2:5&8. Later on, under the Old Covenant the Israelites will be required to keep their…
Showing page 77 of 309
Showing page 33 of 43
In his book on the hermeticist Hegel, Magee gives this helpful sketch of the differences between gnosticism and hermeticism: “Gnosticism and Hermeticism both believe that a divine ‘spark’ is implanted in man, and that man can come to know God. However, Gnosticism involves an absolutely negative account of creation. It…
In a 2001 book (Cornell), Glenn Magee argues that Hegel must be understood as a hermetic thinker. Hegel claims to have moved beyond the ancient notion of philosophy as “pursuit of wisdom” to an absolute knowledge that is simply identical with wisdom. As Magee says, “Hegel’s claim to have attained…
In After Virtue , Alasdair MacIntyre provides a neat discussion of the virtue and selfhood in Greek antiquity. The unity of ARETE, virtue, “resides . . . in the concept of that which enables a man to discharge his role,” and refers to “excellence of any kind,” whether in a…
One Marc Cohen of the University of Washington, offers this account of the “logos” of Heraclitus in an online lecture outline: First, “There is an orderly, law-governed process of change in the universe. (Compare fragment 80 with Anaximander, who equates strife with injustice; for Heraclitus, strife is justice, and is…
Some selections from Diogenes Laertius’ “Life of Heraclitus, from his “Lives and Opinions of Eminent Philosophers: “He was above all men of a lofty and arrogant spirit, as is plain from his writings, in which he says, ‘Abundant learning does not form the mind; for if it did, it would…
Seigel devotes a fascinating section of his book ( Idea of the Self ) to a summary of Mandeville’s Fable of the Bees , in which Mandeville describes what Kant characterized as the “asocial sociability” of human nature. Social in the sense that even in a natural state, prior to…
Showing page 1809 of 2212
Your weekly digest for all things Theopolis.
