Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
1 Chronicles 9:1 seems to bring the genealogies of 1 Chronicles to an end. The Chronicler has recorded the genealogy of the human race from Adam, focusing on the descendants of Abraham through Jacob. Summing it all up, he says, “So all Israel was enrolled by genealogies; and behold, they…
The “personalist” understanding of the Trinity, articulated most influentially in the work of John Zizioulas, has fallen on hard times. Recent scholars have attacked Zizioulas’s idea that Cappadocian Trinitarianism represented an ontological revolution, hammering on the distinction between divine and human personhood. Michel Barnes’s conclusion is the most drastic of…
Biblical Theology is often defined as the historical unfolding of God’s revelation, or of God’s revelation and of the history of his covenantal redemption and transformation of humanity and the world. In practice, Biblical Theology is usually broader than this, and also includes the study of literary structure and of…
We are made to be happy. Created to enter into the eternal joy of God, our whole being inclines to that end, but the fallen world has put forth barriers and by our own sin we bar ourselves from that endless delight, and death blinds us to that reality. Yet…
At the end of Revelation, John sees the heavenly city descending to earth. The city shines with the brilliance of God's glory, which lightens the nations, so that kings bring their glory to the city. This is not a vision of the final new heaven and new earth. It's a…
“No one has ever seen God,” writes John (John 1:18). If this is the case, then how can we speak about God? Some people say we actually cannot. Or at least we cannot speak about God positively, i.e. who He is. We can only say who or what God is…
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The always-fascinating Oliver Sacks takes a break from his human patients to review several recent and old books on earthworms, jelly-fish, and plants in the NYRB . One is Daniel Chamovitz’s recent What A Plant Knows . Sacks writes, “We all distinguish between plants and animals. We understand that plants,…
John sees two signs in heaven (Revelation 12), a woman and a dragon. Sharply different as they are, John’s language brings out their similarities. 1) Both are called semeion , vv. 1, 3. 2) John uses the passive ophthe to introduce both, vv. 1, 3. 3) Both are signs in…
In Who’s Afraid of Relativism? , his recent brief for Christian pragmatism as a philosophy of contingency and creaturehood, James KA Smith summarizes a wonderful little analogy from Wittgenstein: “Language [is] a city. While referentialist theories of meaning might recognize that there could be other uses of language, they will…
Jennifer Lahl of the Center for Bioethics and Culture will show her latest documentary film, Breeders: A Subclass of Women? , at Beeson Divinity School, Birmingham, on the evening of Saturday, April 5. The event is co-sponsored by Trinity House and Beeson Divinity School. For more information, click here .
J.N. Adams takes up a classic question about the history of Latin in his Social Variation and the Latin Language : How did the Romance languages emerge from Latin? It’s been thought that the Romance languages came from changes in Latin pronunciation and grammar at the lower levels of Roman…
1 Samuel 14 records the second of Saul’s three falls: He sins when he sacrifices impetuously without waiting for Samuel (ch. 13), when he attacks Jonathan for eating during a battle (ch. 14), when he refuses to carry out the ban against the Amalekites (ch. 15). Chapter 14 is also…
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