Everyone today wants to talk about the cruciformity of Christian politics. Much to the good there. But, despite narrative theology and NT Wright and everything, there’s an odd abstraction of the cross from the rest of the gospel narrative. Cruciform politics is often translated as a politics . . . . Continue Reading »
Spirit - that is, the human person - cannot be conceived simply by the sexual union of a man and woman. It is “the work of God Himself” ( Love and Responsibility , 55). Sex thus participates in God’s ongoing creation of persons, a creation that must, John Paul II thinks, be . . . . Continue Reading »
In spite of its intentions, what John Paul II calls “sexual puritanism” or “rigorism” ends up cozy with utilitarianism, the notion that persons can be used as means to achieve certain egocentric ends ( Love and Responsibility ). According to the “puritanical” . . . . Continue Reading »
Sheldrake ( The Science Delusion , 10-12) explains why physicalism - the hope that physics will finally vindicate materialism - is doomed. One reason is the “Cosmological Anthropic Principle,” which claims that “if the laws and constants of nature had been slightly different at . . . . Continue Reading »
During his PhD research, Rupert Sheldrake ( The Science Delusion , 1-2) made an original discovery about plant cells: “dying cells play a major part in the regulation of plant growth, releasing the plant hormone auxin as they break down in the process of ‘programmed cell death.’ . . . . Continue Reading »
Constantine permitted transfer of legal cases from civil to ecclesiastical courts, and also permitted ministers to manumit slaves. Both, Potter says ( Constantine the Emperor , 181 ), were steps that effectively turned clergy into civic authorities. On the first decision, Potter notes that . . . . Continue Reading »
TD Barnes has vigorously contested popular ideas of the Edict of Milan: It was not issued in Milan and didn’t affect Italy; it didn’t legalize Christianity, which was already legal; it was not an edict. This can leave the impression that the declaration of Licinius on June 13, 313 was . . . . Continue Reading »
Potter ( Constantine the Emperor , 95) asks what Constantine was doing during the great persecution. His answers are speculative; we don’t and can’t know for sure, since Constantine’s feelings and thoughts were never recorded. But it is a worthwhile speculation: “He was a . . . . Continue Reading »
David Potter’s Constantine the Emperor has many virtues. Potter is hugely well-informed about Roman history, and is able to place Constantine in his context like few others. His discussion of Diocletian’s “interventionist” policy (his Price Edict and his edicts regarding . . . . Continue Reading »
Summing up a survey of the Bible’s use of combat myths, Jon Levenson ( Creation and the Persistence of Evil , 24) says: “God’s visible victory over the enemies of order is in the past. The present is bereft of the signs of divine triumph. It is a formidable challenge to faith and . . . . Continue Reading »
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