Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
When God created Adam, He gave him both a vision and a responsibility. The big vision was the Dominion Mandate. The more specific calling was to cultivate and guard the Garden. God also told Adam about the gold of Havilah, which was good and beautiful (that is how the Hebrew…
After the death of Jan Hus (1369–1415), his successors, the Hussites, began to develop his thoughts on the theology and practice of the Church, particularly on= the question of the lay chalice. This time, however, it was not a question of whether this should be permitted at all—after all, this…
Imagine a friend of yours got involved in a commune, one of the really crunchy ones that does their own farming and such along with poetry nights and music and art. They’re pretty good at all this, actually. They’re using some really interesting permaculture practices at the communal farm, the…
Genesis 22, the story of Abraham’s near-sacrifice of Isaac, is one of the more well-known typologically dissected passages in the Bible. But just for the sake of dotting “i”s, here is a quick rundown: The promised son’s appearing was awaited a very long time (Genesis 12:4; 15:2–3; 16:16; 17:17; 21:1–5;…
A Narrative Sermon on Luke 22:24-46 As Luke walked through the rain toward the corner house he was apprehensive. That surprised him. He knew all along that this was the climax of the process—that he would have to present his work to these men before it could be copied and…
In 2004, an article by Slavoj Žižek appeared in Psychoanalytic Review entitled, ‘What Can Psychoanalysis Tell Us About Cyberspace?’ One of the answers that Žižek offers is that cyberspace creates an environment within which the consumer gets to play in a world where there is no God. In his use…
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In a couple earlier posts, I’ve commented on the “intrinsicism” in Athanasius.  One additional point: Rather than seeing intrinstic/extrinsic as metaphysical opposites, Athanasius’ sees the question in a redemptive-historical, eschatological framework.  Extrinsicism is the order of the old, intrinsicism, because of the incarnation, is the order of the new. That…
Athanasius employs much of the same language and makes some of the same conceptual moves in talking about the Son’s relation to the Father on the one hand and the Son’s incarnation in the flesh on the other. The Son is “proper to” the Father’s essence; so too the flesh…
It’s common sense that origin determines destiny.  That which is born of flesh is flesh, and remains so; that which is born of earth returns to the earth. This is the common sense that the gospel subverts.  Men originated from earth are remade after the image of the heavenly man;…
Athanasius regularly compares the Arians to Jews and Judaizers.  This is not merely name-calling.  The obvious comparison is that both Jews and Arians deny that Jesus is the eternal Son. But something more subtle is going on here too, perhaps: If the Son is not eternal and equal to the…
The Spirit who comes to dwell “in” us is the Spirit who is “in” the Son, who is also “in” the Father.  By grace, we are capacious enough to house God. But it goes in the opposite direction too: We live and move “in” the Spirit, who is “in” the…
Athanasius expounds the prayer of Jesus in John 17 as follows: “whence is this their perfecting, but that I, Your Word, having borne their body, and become man, have perfected the work, which You gave Me, O Father? And the work is perfected, because men, redeemed from sin, no longer remain dead; but being deified ,…
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