Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
Timon Cline wrote recently that “theonomists” didn’t run Puritan New England. 1 He is correct, in his major thesis, that the claim that “Puritanism and the natural law tradition are antithetical” is “wildly ahistorical.” Mr. Cline demonstrates that Puritans repeatedly extolled natural law. Besides the Puritan sources Mr. Cline mustered,…
The Church is the land of the walking trees. In Mark’s Gospel, the identity of Jesus is slowly and progressively revealed. Though St. Mark announces at the beginning of his narrative that Jesus Christ is “the Son of God” (1:1), this is a reality that must be spoon-fed to His…
All Scripture is of ultimate significance as the word of God, but it may be helpful to think about what makes a book (in this case, a letter) possibly unique within the canon. In this case, the “general” nature of Ephesians should stand out, but it often is not recognized…
Where do we draw the lines between what is right and wrong? This question is fundamental to civilization, fundamental to a free society. To put this question in the bluntest and most offense terms: if there is a time to kill — which Solomon says there is — whom shall…
This article was originally posted in May of 1994. We speak of God as Father, Son, and Holy Spirit. The early Church tended to speak of Him as Father, Word, and Spirit. In this short essay, I want to suggest some other ways to think of the Trinity, ways that…
Jonah’s Home The story of JONAH belongs in the book of KINGS. JONAH balances the story of the unnamed Judean prophet (1K13) in KINGS’ literary structure. Each story describes a journeying prophet that crosses land or sea to confront a wayward king. The two stories are located during the reigns…
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Rosenstock-Huessy’s essay “Man Must Teach” begins as an analysis of Augustine’s dialogue with his son Adeodatus, the De Magistro , and then broadens out to a treatment of teaching as a paradigmatic social relation, as well as a treatment of the social construction of time. One of the key moves…
“There is a subtle intrigue going on between the generations,” writes Otto Kroesen in Planetary Responsibilities (120). “It is an intrigue of separating from, and inheriting, and convincing, and letting go of each other.” The recurring question is “whether only one generation can be the owner of the truth and…
The verb deiknuo , “show,” is used eight times in Revelation. Four of the uses are at the seams of the book, at the beginning of each new in-Spirit vision: 1. Jesus has been given to show John what must shortly take place (1:1). 2. When John sees a door…
As long as the apostles were alive, writes Robert Jenson, churches could check their understanding of the gospel by asking the living apostles: “Is this the gospel?” Once they died, the church needed something to mediate the apostolic witness: “her self-identity as the church of the apostles would not be…
Revelation begins (1:1, 19) with the announcement that God showed His bondservants what will soon “happen” or “become” ( ginomai ). It ends on the same note (22:6). What is it that happens? Judging from the scattered twenty-six uses of the verb ginomai , the happening that God unveils is…
When the seventh bowl is poured out on the air, the world collapses. The throne of God comes to earth, flashing and thundering and shaking the earth until everything that cannot stand collapses. Cities fall, islands run away, mountains disappear. And hailstones weighing a talent ( talantiaia ) fall to…
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