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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Stanislas Breton ( A Radical Philosophy of Saint Paul , 56-7) observes that Plato dealt with mythology not be eliminating the gods but by taking their mythical histories as metaphor of the real, “by reading the elevating density of the intelligible in the heaviness of the sensible.” Platonic dualism thus…
Stanislas Breton ( A Radical Philosophy of Saint Paul , 59) observes that for Paul “Time [is] the expression or explication . . . of the eternal.” He elaborates by linking predestination with the imperative of creation to sketch out a linguistic/constructivist ontology: “Word and seed correspond to each other…
“Jews ask for signs and Greeks desire wisdom,” says Paul. Most interpretations focus on the objects: Jews are defined by signs, Greeks by wisdom. Stanislas Breton ( A Radical Philosophy of Saint Paul , 143-4) is more interested in the verbs: “We have here a simple typology, limited to an…
The oath of the strong angel in Revelation 10 knits together two passages. The angel’s oath stance - hand raised - alludes back to Ezekiel 20, where Yahweh reminds Israel of the day He chose them and lifted His hand (Heb. ‘esse ’ yadi ), making Himself known to them…
John records Jesus’ ringing “It is finished” in his crucifixion narrative. But when he gets to Revelation, John records another declaration that things are “finished.” The angel who gives John the book to eat swears that “the mystery of God is finished” (Revelation 10:7). In context, the mystery of God…
In a NYRB review of an exhibition of Cubism at the Metropolitan Museum of Art, Julian Bell links the early cubist experiments of Georges Braque to the impressionism of Cezanna: “In his artistic researches, Cézanne had been intent to paw at the boundary between his personal visual sensations and the…
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