Destroy this Temple, Mark 13:1-37 THE KING RETURNS Palm Sunday celebrates the king?s coming to His city. On Palm Sunday, Jesus entered Jerusalem, hailed as a king. -He requisitions a donkey, claiming it as Lord: ?The Lord has need of it.?E -The donkey has been tied and needs to be untied (Mark . . . . Continue Reading »
Another interesting review in the TLS , of Jessica Wolfe’s Humanism, Machinery, and Renaissance Literature (Cambridge), an exploration of the literary uses of machinery and machine imagery in Renaissance literature. According to Wolfe, Renaissance writers saw “the profound applicability . . . . Continue Reading »
Alastair Fowler has an eviserating review of Stephen Greenblatt’s Will in the World in the February 4 issue of the TLS . He finds that Greenblatt, despite his new historicist interest in the historical embeddedness of literature, is rather sloppy with historical facts and contexts. Like other . . . . Continue Reading »
This is the first of what may turn out to be (but also may not turn out to be) a series of outlines or summaries of David Bentley Hart?s Beauty of the Infinite . My goal in this outline (or, these outlines) is not to critique Hart so much as to understand him. This is an outline of the Introduction . . . . Continue Reading »
More from Marjorie Garber?s book, this time on Julius Caesar . 1) Though the play is often assigned to high school students, Garber says that the play is ?one of Shakespeare?s most subtle and sophisticated,?Eexploring such issues as ?the nature of kingship, the relationship of the public to the . . . . Continue Reading »
And it was many days. Now the word of Yahweh was to ?Eliyyahu in the third year, saying, ?Walk, cause-yourself-to-be-seen to ?Achav And I will give rain on the face of the earth.?E And walked ?Eliyyahu to cause-himself-to-be-seen to ?Achav Now the famine was strong in Shomron. And called ?Achav to . . . . Continue Reading »
1) There are repeated verbal links between the opening of 1 Kings 17 and the opening of chapter 18. The word of Yahweh comes to Elijah, telling him to ?go?E(17:2; 18:1). In both chapters, the word ?cut off?Eis used (the brook ?Cherith?E Jezebel?s ?cutting off?Eof prophets; the ?cutting off?Eof . . . . Continue Reading »
INTRODUCTION Elijah is a new Moses, and like Moses he confronts the ?Pharaoh?EAhab and his hundreds of ?magicians.?EBy his victory in this context, Yahweh not only humiliates the gods of the Canaanites, and the Israelites who act like Canaanites. He also calls and leads Israel to repentance (vv. . . . . Continue Reading »
David Hart describes the work of theology, as opposed to the work of metaphysics, as follows: “Theology is not an art that abstracts from history toward eternity, from facts toward principles, but one that - under the pressure of the history it is called upon to interpret - finds the sphere . . . . Continue Reading »
Umberto Eco, ed. History of Beauty . Translated by Alastair McEwen. New York: Rizzoli, 2004. 438pp. Bursting with splashy reproductions of art work from the ancient Greeks to the present, Eco’s History of Beauty could pass for a survey of Western art. Eco’s purpose, however, is broader; . . . . Continue Reading »
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