Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
The history of the sin of Ham and the curse of Canaan comes in the middle of the Generations of Noah, a section of Genesis that begins at Genesis 6:9 and extends to the closing notice, Genesis 11:9. To understand the story better, it is necessary to get in mind…
This paper was written to persuade people who were members of the Presbyterian Church in America. It should be accessible to anyone who believes in baptizing infants–especially to those who consider themselves a part of the Reformation Tradition. References to “our Confession” or “our standards” invoke the Westmeinster Confession of…
Version 1.2 I write this brief essay in order to address a problem I have encountered. I keep reading explanations of doctrine of the sacraments fundamentally empty of the content which was once held by virtually all Reformed confessions and formulations. Furthermore, I read explanations and commentaries on the Westminster…
We continue our analysis of John Sailhamer’s book *Genesis Unbound: A Provocative New Look at the Creation Account* (Multnomah Books, 1996), which argues that Genesis 1:2ff. is not about the creation of the whole world, but about the preparation of the Land of Eden, which is also the Promised Land.…
III. Death of God’s Firstborn in the real Egypt: This huge chiasm has as its center the betrayal of Peter, as the leader of the disciples himself rejects Jesus. Peter holds an oficial position as high priest among the disciples of the incarnate Lord. His rejection of Jesus is the…
I wrote a response to Rev. Richard Bacon’s tract, What Mean Ye by This Service , a copy of which I borrowed from the library at Covenant Theological Seminary. However, I recently discovered that a new appendix was added to the version available on the Blue Banner’s web page. This…
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When John first talks about sin, he connects it to fellowship and walking in the light. He does not say, “If we walk in the light, the blood of Jesus cleanses us, and as a result we have fellowship with one another.” He says, “If we walk in the light,…
Stallybrass and White critize Bakhtin for conceptualizing the fair purely as a place of communal celebration, ignoring the commercial activities of the fair: “In developing this concept, Bakhtin succumbs to that separation of the festive and the commercial which is distinctive of capitalist rationality as it emerged in the Renaissance.…
Stallybrass and White again: The classical form “was far more than an aesthetic standard or model.” It might be better to say that there was a classicist aesthetic at work in other areas besides art. In any case, the classical body “structured, from the inside as it were, the characteristically…
Peter Stallybrass and Allon White ( The Politics and Poetics of Transgression ) summarize a point from Bakhtin: “Bakhtin was struck by the compelling difference between the human body as represented in popular festivity and the body as represented in classical statuary in the Renaissance. He noticed how the two…
Theologians normally treat the incarnation-to-burial of Jesus as the humiliation of the Son; resurrection-to-ascension exaltation. That’s correct, but there are other angles too. God hid His face behind a veil from the time of Moses to the incarnation. This is His humiliation - we might almost say, a display of…
Andre Gide wrote: “Has anyone, in explaining Hamlet’s character, made full use of the fact that he has returned from a German university? He brings back to his native country the germs of a foreign philosophy; he has plunged int a metaphysics whose remarkable fruit seems to me ‘To be…
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