Mark 8:7 says that Jesus “blessed” the fish before distributing them to the 4000. As my colleague Toby Sumpter points out, this is the verb of the sea creatures in Gen 1:27, where Yahweh tells them to be fruitful and multiply. Jesus too, the Creator incarnate, blesses fish to multiply . . . . Continue Reading »
INTRODUCTION As Jesus and His three disciples descend from the mountain, they find the other disciples struggling to help a demon-possessed boy. The disciples fail. Jesus is the greater Elisha, and His disciples are like Elisha’s bumbling sidekick, Gehazi. They still lack even a mustard seed . . . . Continue Reading »
Jesus told Peter, “If anyone wishes to come after Me, let him deny himself.” Self-denial is a basic demand of discipleship. We can’t follow Jesus if we don’t do it. Jesus is not talking about afflicting our bodies with fasting and flagellation, but about something more . . . . Continue Reading »
Gregory of Nyssa discerned that Arianism erred because it “defines God’s being by its having no beginning, rather than by its having no end . . . . If they must divine eternity, let them reverse their doctrine and find the mark of deity in endless futurity . . . ; let them guide their . . . . Continue Reading »
My two favorite paragraphs from Jenson’s Triune Identity : “‘Out of the being of the Father’ affirms just that origin of Christ within God’s own self which Arius most feared. The phrase says that the Son is not an entity originated outside God by God’s externally . . . . Continue Reading »
Behind Arianism, Jenson sees the typical Hellenistic desire to escape time: “what moves Arius is the late-Hellenic need to escape time, to become utterly dominant. If we are to be saved, Arius supposes, there must be some reality entirely uninvolved with time, which has no origin of any sort . . . . Continue Reading »
Jenson summarizes several thread of Tertullian’s Trinitarian theology: “Tertullian’s interpretation of God was far more biblical than that of the Apologists. He explicitly distinguished the living personal God of Scripture from both the numina of the old Roman religion and the . . . . Continue Reading »
The basic structure of redemptive history is an exitus and reditus structure, going out from God and return to Him. For Thomas, Emery says, “The Trinitarian processions provide the doctrinal foundation of the exitus-reditus structure of the world and of history.” He quotes Thomas as . . . . Continue Reading »
RPC Hanson writes, “At the heart of the Arian Gospel was a God who suffered. Their elaborate theology of the relation of the Son to the Father which so much preoccupied their opponents was defised in order to find a way of envisaging the Christian doctrine of God which would make it possible . . . . Continue Reading »
Many writers of the English Enlightenment attempted to formulate an original monotheistic “natural religion” that could be contrasted with the “positive religion” of Christianity. Priests suppressed the true natural religion that was maintained in secret by philosophers . . . . Continue Reading »
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