Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
One common trope which is regularly invoked in current debates about the defensibility versus the danger of Christian engagement with critical theories (or, species of Critical Theory) is the idea of “ eating the meat but spitting out the bones .” Usually not far behind is a nod to the…
I am writing about the book of Proverbs in the Bible and “Eschatology.” I don’t refer only to the end of time, or “last things” that will happen in history before it ends as we know it. I am referring to all times of God’s judgment wherein He ends an…
“Unity” is the word of the day. In his inaugural address, Joe Biden invoked St. Augustine to inspire Americans to come together around certain shared values. As others have recently argued, Biden misreads Augustine in important ways. My argument here is that if we seek political unity and civic health…
This is part two of a series which began here ( The Half Shekel Temple Tax ) in which I answer back, hoping not to rebut but to glorify, some observations Peter Leithart made in a thought-provoking piece about the Temple Tax as atonement ( Atonement Money ). Adding economic…
It is now commonplace to characterize Wokeness (or “ Wokeism ”) as a religion , or at least religion-like . What I would like to explore is an elaboration on this emergent consensus, supplementing it with some theological analysis. Wokeness, I propose, is a form of post-Protestant neopaganism. It resembles…
Science Fiction movies often retell old stories and myths with greater impact for modern people. A being from another world or a technologically advanced human can embody an ancient god or demon and viewers are suddenly unwittingly enthralled by Ur tales that emerged from hundreds of years of human experience.…
Showing page 58 of 309
Showing page 1 of 43
O’Donovan makes the point, against Markus, that Augustine does not describe the earthly city as a combination of private ends and public or common utility. This would be a secular system, which leaves ends to individual citizens as they make use of common goods. O’Donovan says Augustine does something like…
Von Balthasar again: Creation is God’s free decision. There need not be a world. “But if he decides to create a world, then of course this decision can only take the form of the analogy of being, which is grounded in God’s very ‘essence’ itself. Created being must be by…
Von Balthasar says that grace presupposes a nature that is free from revelation: “If there is to be revelation, then it can only proceed from God to a creature - to a creature that precisely as a creature does not include revelation in its conceptual range.” Van Til is much…
Von Balthasar puts the nature/grace distinction in simple terms, and ones that resonate with certain strains of Reformed theology: “It belongs to the very essence of the creature that it must indeed be creature, but not a creature who has been exalted to a new order of grace: by nature…
Rahner says that God’s self-gift “can and must” be an “ever astounding wonder, the unexpected, the unexacted gift.” In an extended footnote, he explains that this “can and must” means both that God’s self-communication is in fact unexacted, and that it must be of necessity . On the latter point:…
Rahner re-describes the nature/grace problem in terms of God’s self-communicating love, which is the final cause of creation and the first intention of God: “Everything else exists so that this one thing might be: the eternal miracle of infinite Love.” (Good Edwardsian supralapsarian, he.) But for Rahner, as for every…
Showing page 1560 of 2212
Your weekly digest for all things Theopolis.
