Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
If utopia is a perfect place or at least the best possible social arrangement, it must be a very dull place where any change is a change for worse and not for better, where nothing can be new and good at the same time. There can be no conflict in…
Christians, even those who say much about ‘incarnational’ faith, can say surprisingly little about the way that God claims our bodies . Perhaps this is most striking in treatments of baptism, where the intensely bodily character of the rite would especially seem to invite comment. Even if the term ‘baptism’…
Dear Pastor, I believe the locus of the difference between us is your statement here: "There are mothers who choose to risk their lives and even die to preserve the fetus, there are those who wouldn't. There are the circumstances of the individual, family, income, community, illness, risk factors, etc..…
New Year’s resolutions for weight loss are practically on the liturgical calendar of America. Somewhere around the beginning of a new year, people resolve that they will get in better shape. Some are made to feel guilty by the obesity police in our country (whose standards are, many times, very…
Click HERE for Part 1 After sending my letter to the local pastors, I received a long and thoughtful post from one of the local pastors, and it was sent not just to me, but to all of the pastors whom I e-mailed. Unfortunately, I do not feel I can…
Narrative and story have been all the rage in theology for the last few decades. The attractions are obvious. Narrative theologians favor the active, unpredictable, vibrant God of Scripture to the impersonal first principle of philosophical theology. Narrative theologians reject the notion that theologians need to justify their work by…
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I n his essay on “The End of All Things,” Kant analyzes the “pious language” that speaks of “a person who is dying as going out of time into eternity.” Kant finds no comfort in the thought. On the contrary there is “something horrifying” about it. The end of time…
E ric Gilchrest ( Revelation 21-22 in the Light of Jewish and Greco-Roman Utopianism ) suggests that the conclusion vision of Revelation would receive a quite different reaction from its original readers, depending on whether they had been schooled in Jewish or in Greco-Roman Utopian traditions. For a Jewish reader,…
T he angelic “guards” at the gates of the new Jerusalem are, argues Margaret Barker ( Revelation of Jesus Christ , 323), “probably a memory of the ancient guardians of the city known to Isaiah, ‘the watchmen set on the walls' (Isa. 62.6).” Barker claims that “These ‘watchers' are concealed…
I ‘m taking a break from blogging over the Christmas holidays. For daily seasonal musings and meditations, see the Theopolis blog .
C hristian Wiman ( My Bright Abyss , 51-2) claims that some poets—“surprisingly few”—possess “a very particular gift for making a thing at once shine forth in its ‘thingness' and ramify beyond its own dimensions.” He sites several lines from Norman MacCaig: “Straws like tame lightnings lie about the grass…
C hristian Wiman ( My Bright Abyss , 41) quotes a poem, “These Poems, She Said” by Robert Bringhurst, which Wiman says he “carried . . . in my mind like a totem.” It begins: These poems, these poems, these poems, she said, are poems with no love in them.…
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