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…
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I want to try to bridge the gap between medieval and Renaissance obsession with gift and gratitude and the Enlightenment where these are either privatized or reduced or ignored altogether. Let me begin with some additional thoughts on Timon of Athens, following the argument of an insightful 1947 article by…
Jenson’s article “What is the Point of Trinitarian Theology?” in Chrisoph Schwobel’s Trinitarian Theology Today offers one of the most succinct statements of Jenson’s theology. He begin with the observation that “theology” and particularly “Trinitarian theology” is not second-order discourse at base, but first-order discourse, reflected in addresses, prayers, and…
Veli-Matti Karkkainen offers a good summary of Jenson’s Trinitarian theology. He begins with seven propositions that describe Jenson’s particular contribution to Trinitarian studies. First, the Trinity is about the identity of Israel’s and the church’s God among the gods of the nations. Second, this God is identified by and with…
In a penetrating article on de doctrina Christiana , Rowan Williams points out that the grotesqueness and strangeness of the Bible is a “prophylactic against fastidiousness,” particularly the fastidiousness that assumes we have “nothing to learn from what startles or offends our taste.”
Jenson again: Western history teaches that “the experience of beauty does not survive the cessation of worship. Precisely those who thematically dedicate themselves to beauty, and who within the modern Western tradition regularly just so abandon worship, are in wave after wave driven at last to deny beauty as well.…
Robert Jenson says “It was the great single dogma of late Mediterranean antiquity’s religion and irreligion, that no story can be ‘really’ true of God, that deity equals ‘impassibility.’ It is not merely that the gospel tells a story about the object of worship; every religion of antiquity did that.…
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