Tercio Bretanha Junker’s Prophetic Liturgyhas much to commend it. Junker aims to show how the church is trained for “prophetic praxis” through the liturgy. Liturgy “should facilitate the community’s awareness of its biblical foundations, the Christian . . . . Continue Reading »
Stepan Trofimovich, the vain Francophone liberal in Dostoevsky’s Demons, claims to know the gospels well from reading Renan, but in fact hasn’t read the Bible itself in a long time. During an illness, he comes to see himself as the liar he is and asks Sophia to read the . . . . Continue Reading »
Jesus comes like a thief to the unsuspecting, the sleepy (Revelation 3:3). That doesn’t simply mean that His coming is a surprise. It means that He comes to take. That’s what thieves do.To prevent this, the angel of the church at Sardis has to “keep” (tereo) or guard . . . . Continue Reading »
George Pattison’s closing essay in Dostoevsky and the Christian Traditionexplores the similarities between Kierkegaard and Dostoevsky.It’s been common to read both as “prophets revealing to `modern man’ the abyssal freedom, the wild frontiers and the midnight cries that . . . . Continue Reading »
In her contribution to Dostoevsky and the Christian Tradition, Diane Thompson offers a brilliant analysis of Marmeladov’s speech to Raskolnikov at the beginning of Crime and Punishment.Everything he says is seasoned with grandiloquent references to the gospels, and especially to the . . . . Continue Reading »
So, this is a moment of dialog with myself. I have been musing on Bakhtin and Dostoevsky, so the self-division seems appropriate.I have charged that Dostoevsky’s Christ is an ineffectual liberal Christ, using The Idiot as exhibit #1. But Diane Thompson’s essay on the . . . . Continue Reading »
Milbank suggests that Berkeley makes some important breakthroughs in working out a Christian understanding of language and of a creation made by the Logos (“Theological Without Substance,” Journal of Literature and Theology 2:2 [1988]). Berkeley imagines a metaphysics without . . . . Continue Reading »
In his famed “culinary triangle” (see Food and Culture: A Reader) Claude Levi-Strauss suggested a triple classification of food: raw, cooked, and rotten. Raw is the natural state; cooked is a cultural transformation of nature, and rotten is a natural transformation.Those formed the . . . . Continue Reading »
I offer a meditation on Jesus’ entry into the silence of the grave at the Trinity House site. . . . . Continue Reading »
Jezebel and her children are ostensibly the ones who are obsessed with the “deep things (bathea) of Satan” (Revelation 3:24). That fits into the letter to Thyatira in various ways.For starters, Jehu accused Jezebel of being involved in sorcery (2 Kings 9:22), and the church’s . . . . Continue Reading »
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