Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
Why there is more to Jephthah than meets than eye It was not that long ago that I realized the Jephthah-story and the Jesus-story were basically the same story. Sounds crazy, I know. But here is a one-paragraph synopsis of both: The people of God have gone their own way,…
G.K. Chesterton famously said that the Gospels don’t reveal Jesus’ mirth. It’s true we never catch Jesus laughing. But can we believe He never did? I don’t think so. Laughter is human, and Jesus was fully human. Jesus promised that those who mourned would laugh. He mourned; would He not…
Matthew 2 has all the elements of an exodus story. There’s a murderous king, who slaughters Jewish babies. There’s a infant who will be Israel’s future deliverer, saved from the murderous king so He can later return to save His people and lead them to the Promised land. There’s an…
The calendar of Israel was primarily theological, centered on commemorating the salvific acts of God, but also agricultural, celebrating the creation-restoring effects of those salvific acts. The feasts of the first month celebrated the reviving of the world in the Spring, and typified the cutting off of the Savior in…
The chiastic shape corresponds to the shape of human life. This should not surprise us, because we are made in the image of God, and God is manifest in Word and Spirit. If we are living epistles, our lives will look a bit like the literary shape of the books…
Back in January, Venkatesh Rao wrote a fascinating post on the Ribbonfarm blog, discussing different forms of models of narrative. Engaging with Ursula LeGuin’s talk ‘The Carrier Bag Theory of Fiction’ , Rao explores her contrast between the (male) ‘hero narrative’ and the (female) ‘carrier-bag story’, and suggests a third…
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During the night before Jacob returns from his sojourn with Laban in Haran, a man confronts him and they wrestle (Genesis 32). Jacob refuses to let the man go and the man touches him in the yerekh - usually translated as “socket of his thigh.” He returns to the land,…
Robert Wuthnow points out ( Boundless Faith , 115-6) that improvements in technology enabled leaders to transcend denominational boundaries: “Communication and travel increased the opportunities to organize transnational ministries in new ways, just as philanthropy and fund-raising techniques did. The earlier denominational boards depended on corresponding secretaries to stay in…
I n an essay in Judgment & Grace in Dixie , Charles Wilson Reagan traces the evolution of Southern civil religion from 1920 to 1980. He argues that over the decades the civil religion of the lost cause “evolved from a public faith celebrating the virtues of a religiously sanctioned…
The ten horns join with the beast in slaughtering the harlot city Babylon. It's a macabre scene, marked by five relentless verbs - hate, desolate, make naked, eat, burn - and by a bizarre sequence of actions. It's a sacrificial sequence. An ascension offering (Leviticus 1) was prepared for offering…
N ancy Ammerman's contribution to Denominationalism is outstanding. She asks what we're studying when we study denominations, and she comes up with three answers: A group of Christian communities defined by a common set of beliefs and practices; an organization; and a cultural profile (evident, for instance, in Episcopalian jokes).…
Nancy Ammerman briefly examines the “shifting terrain” at the close of her essay in Denominationalism . Choice seems to have taken over the religious landscape, displacing ethnic associations, family and upbringing. Many change denominations during their lifetimes; fewer think it important to marry within their denominations. Congregations function independently of…
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