PROVERBS 22:8 Solomon uses agricultural imagery to describe realities of life. Like Paul and Jesus, he says that we reap as we sow. Our actions are always a kind of planting. We are always sowing seed that will come to fruition later on. If we sow righteousness, we will reap eternal life; if we sow . . . . Continue Reading »
The iconodules staked their argument on the incarnation, but Besancon notices that after the iconoclast controversy, figures in icons became less carnal rather than more: “In the few primitive icons, which come for the most part from Egypt . . . , Christ or the saints have stocky, thick-set, . . . . Continue Reading »
In his history of iconoclasm ( The Forbidden Image ), Alain Besancon describes some of the artistic features of Russian iconography: “Nature is stylized in such a way that trees, rocks, and houses defy gravity. The buildings are not represented within a unified space: each floats in its own . . . . Continue Reading »
Another lectionary meditation at The Christian Century : http://www.theolog.org/blog/2008/06/blogging-towa-4.html . . . . Continue Reading »
INTRODUCTION Jesus again withdraws from Israel (cf. 14:13 ), and this time, following the trail of Elijah (1 Kings 17:9), goes into the notorious region of Tyre and Sidon ( 15:21 ). There He heals a Canaanite woman’s daughter and feeds four thousand. THE TEXT “Then Jesus went out from . . . . Continue Reading »
Matthew 15:2: The Pharisees asked, Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread? Matthew 15 and the first part of chapter 16 return again and again to the subject of food. The Pharisees ask Jesus about washing before a meal. When . . . . Continue Reading »
1 Corinthians 6:9-11: Do you not know that the unrighteous shall not inherit the kingdom of God? . . . Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of Jesus Christ, and in the Spirit of our God. The washing rites of the Old Covenant that . . . . Continue Reading »
Fabian links the ocularcentrism and spatialization of Ramism with the social science tendency to regard its object of study as, well, objects: “Once the source of any knowledge worthy of that name is thought primarily to be visual perception of objects in space, why should it be scandalous to . . . . Continue Reading »
Anthropology, Fabian says, is border control: “It patrols, so to speak, the frontiers of Western culture. In fact, it has always been a Grenzwissenschaft , concerned with the boundaries: those of one race against another, those between one culture and another, and finally those between . . . . Continue Reading »
After summing up Ong’s work on Ramus, Johannes Fabian ( Time and the Other ) suggests an analogy between Ramist pedagogy and anthropology: “Having learned more about the connections between printing and diagrammatic reduction of the contents of thought, one is tempted to consider the . . . . Continue Reading »
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