Late medieval theologians were divided, we’re told, between intellectualists and voluntarists. The first took God’s intellect to be “prior” to His will, and believed His will conforms to His reason. The latter put the will in the place of “priority” . . . . Continue Reading »
Dionysus said that creation is the overflow of the superabundant love of God. That’s true: Many waters cannot quench Yahweh’s fiery love. That love is the flame of the Spirit, the uncreated Flash that flickers over the formless earth and is not put out but instead moves . . . . Continue Reading »
Yahweh speaks with the voice of many waters, and so does Jesus. That means loud, but it also means that the voice is the source of life (cf. Numbers 20:11; 24:7; Ezekiel 17:5), like the abundant waters in the wilderness. Many waters cannot quench the flame of Love. That is, no competing . . . . Continue Reading »
“Set me as a seal upon your heart,” says the Bride to the Bridegroom. Now the priest wore stones with the names of the tribes “engraven like a seal” on his breastplate (Exodus 28:11, 21) and the name of Yahweh, also “engraven like a seal” on the golden plate on . . . . Continue Reading »
Erik Peterson ( Das Buch von den Engeln ) points out that the new song of Revelation 5 is sung by people from every tongue and nation and people. Thus, “the hymn of the church is the transcending of all national hymns, as the speech of the church is the transcending of all . . . . Continue Reading »
Hegel’s “sublation” seems to be a conceptual vestige of perichoresis. Sublation requires the Trinity: If all is one, nothing other can be absorbed within being destroyed. If we have sheer differentiation, all is utterly other. Hegel is right: Sublation happens. Aquinas . . . . Continue Reading »
INTRODUCTION The Song of Songs is a love poem, but both Jewish and Christian readers have discerned that it’s something more than that. Ultimately, the Song is nothing less than the gospel. THE TEXT “Put me like a seal over your heart, like a seal on your arm for love is as . . . . Continue Reading »
All history, Hegel says, is the death and resurrection of Jesus, the God’s embrace of negativity and death and their sublation in the resurrection. This movement of incarnation, death, and death-nestled-in-resurrection is, moreover, the pattern of thought. As Hegel says, . . . . Continue Reading »
From an article by Anselm Min. “The three Persons are thus mutually internal in the unity and totality of the divine process, of which the Father is the originating principle, the Son the pluralizing, and the Spirit the reintegrating and unifying principle, and from which none could be . . . . Continue Reading »
Robert Jenson writes, “the identity of Israel’s God, his difference from other gods, is precisely that Israel’s God is not eternal in the way other gods are, not God in the same way. That the past guarantees the future is exactly the deity of the gods, but Yahweh always . . . . Continue Reading »
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