Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
Should anthropological categories and tools be applied to Judaism? Seems a narrow and academic question, of interest to maybe ten people on the planet. It's one of the many virtues of Howard Eilberg-Schwartz's 1990 The Savage In Judaism to show that the question is a central one in the origins…
Christians are often accused of being obsessed with sexual sin. Why can't two people, of whatever sex, do whatever they please in the enclosure of their own room? Who is hurt if a guy wants to get off looking at tantalizing pictures and videos on his computer? What's the big…
“No one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. And then he will plunder his house” (Mark 3:27 NKJV). Much commentary on the Revelation seems oblivious to its allusions to the Pentateuch (although there are many that do enlighten us…
Leigh M. Trevaskis's 2011 monograph, Holiness, Ethics and Ritual in Leviticus , is an outstanding contribution to the study of Leviticus. His main thesis is directed at the world of Old Testament scholarship, in which there is a consensus that the ritual laws of Leviticus 1-16 come from a school…
Richard Ounsworth begins his Joshua Typology in the New Testament with an excellent discussion of what he calls "ontological" typology, which he handily summarizes in four points. Typology involves "correspondences between real historical events, personalities, institutions, etc. described in scripture," a correspondence that is discerned (not created) by the reader…
Baylor University Press is sponsoring a reception to celebrate the official release of Peter Leithart's Gratitude: An Intellectual History . The reception will be held at the First Things offices in Manhattan on Thursday, March 6, at 6 PM. For more details, click here .
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E arl R. Wasserman ( Subtler Language ) observes that “Until the end of the eighteenth century there was sufficient intellectual homogeneity for men to share certain assumptions. . . . In varying degrees . . . man accepted . . . the Christian interpretation of history, the sacramentalism of…
“L aughter,” writes Indira Ghose, “stakes out an area of discourse as a game which follows its own rules” ( Shakespeare and Laughter , 106). She quotes Wittgenstein on game failures: “What is is like when people do not have the same sense of humour? They do not react properly…
D uring the 15th century, Boxley Abbey in Kent boasted a crucifix with a movable Jesus. It was able “to bow down and lifte up it selfe, to shake and stirre the handes and feete, to nod the head, to rolle the eies, to wag the chaps, to bende the…
J oel Harrington and Helmut Walser Smith summarize the interests of research into confessionalization under three headings: “Research on confessional identity has focused on three processes: the construction of confessional identity as part of early modern state building; the internalization of confessional identity as part of the larger process of…
T he Chronicler's description of the free-standing cherubim in the temple's Most Holy Place (2 Chronicles 3:10–13) is delightfully repetitive and complicated. The repetition is more obvious in the Hebrew, so I provide a woodenly literal translation: A. And he made in the house of the holy of holies two…
I magine that you have just been given a new technology that allows you to respond almost instantaneously to critics and opponents. Imagine too that you find yourself in a highly charged situation where attacks and counter-attacks are a regular occurrence. The temptation to use the technology to counter-punch is…
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