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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In Truth and Tolerance , Benedict XVI argues that the Western world is in a crisis that can only be solved if "reason and religion . . . come together again, without merging into each other" (144). He insists this isn't a matter of protecting the interests of religion, Rather,…
Dead time, Rosenstock-Huessy says, is entirely a product of the past, a result of a cause. That conception of time works for physics, but it fails to account for the reality of human time, which always involves surprise and a break with the past. Through speech, we initiate new times,…
According to the doctrine of the Trinity, the ultimate source of all things, the God in whom we live, move and have our being, is both one and plural, one God in three persons. This has enormous implications for how we think of the world. In ancient philosophy, the highest…
Rosenstock-Huessy believes that God has a unique relationship to time that no human being has, but he describes this unique relationship in ways that are unusual for the Christian tradition. Instead of saying that God is “timeless,” he says that God is “pure time.” This suggestion is based on the…
Modernity’s reduction of time to clock-time is not socially or psychically healthy. As Rosenstock-Huessy puts it: "We need the intersecting of many rhythms of time. Our stomach and our consciousness respond to a 24-hour rhythm. Our faith and our hopes respond to centuries. Our noble passions like the love of…
Enlightenment secularism is committed to “freedom” as its overarching value. In an address on “Freedom and Truth” (published in The Essential Pope Benedict XVI ), Benedict XVI describes the Enlightenment as a “will to emancipation” (citing Kant’s sapere aude ). Kant’s plea for philosophical freedom has political dimensions. According to…
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