Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
Reflecting on the centennial of the Fundamentalist-Modernist Controversy, Theopolis contributor Tim Nichols asked Dr. Leithart and me what the five fundamentals of the faith were today . His thoughts went something like this: Back in the early 20th century, in response to a ruinous drift away from the historic Christian…
1. Introduction In this article, I delve into some parallels found in the scholarly analysis of two important literary works: the Testimonium Flavianum by Josephus ( Antiquities 18.63–64) and the Olivet Discourse in the gospel of Matthew (Matthew 24–25). These texts have been at the center of countless academic discussions,…
Over the last twenty years, our American culture has created a culture of obsession over trauma. This could be a result of publications such as The Body Keeps the Score by Bessel van der Kolk, which explores the lasting effect on health that traumatic experiences can have. Or it could…
The Beloved celebrates the beauty of his Shulamite’s lips, describing them as “a thread of crimson” upon a mouth that is altogether lovely (Song 4:3). It were easy perhaps to pass by this all too quickly, passing it off, if we attend to it at all, as a kind of…
This article originally appeared at American Reformer on October 29, 2025. Reproduced with permission. Why the West Was Never Meant to Be Governed by Law Alone Back in the early nineties, I was in the candidate process for Undergraduate Pilot Training with the Texas Air National Guard, hoping to fly…
In his book From Silence to Song: The Davidic Liturgical Revolution , Peter Leithart shows that David, the author of so many Psalms and the musician who trained choirs, instituted a musical and liturgical revolution of how the people of Israel worshipped. The liturgical revolution in turn was designed to…
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For Thomas, the advantage of explicating the Trinity by reference to knowing and willing was that these are two human processes that remain within the soul.  They remain within the realm of praxis. Jenson notes that the great achievement of Barth’s Trinitarian theology is to start elsewhere, not with “self-contained”…
Gregory of Nyssa identifies Arianism as a form of tragic metaphysics.  They go astray because they “define God’s being by its having no beginning, rather than by its having no end . . . . If they must divide eternity, let them reverse their doctrine and find that mark of…
Is God’s being in His becoming?  We might not want to say that.  But we can’t avoid the question, if we want to continue the patristic project of “evangelizing metaphysics.” For the Greeks, Jenson writes, “Being” is “what satisfies the mind’s longing for absolute assurance, for transcendence over time’s surprises.”…
Definitely not this either: “there is properly no mutual love between the Father and Son, for this would presuppose two acts” and “within the Trinity there is no reciprocal ‘Thou.’”
Barth did not see Nazism as a reaction to or restriction on the untrammeled freedom of choice celebrated by modern liberals.  On the contrary, it was itself the product of the same “false concept of freedom” that shaped post-Enlightenment Europe. If freedom means life “in free competition of persons, systems,…
Barth argues that the Trinity is not a challenge or a qualification of monotheism, but the only true form of monotheism.  Antitrinitarianism always collapses either into the denial of God’s revelation or of God’s unity. Denial of revelation because “To the degree that it maintains the unity of God it…
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