Knight defines “secularity” as “the term for the determination of an elite to be autonomous and to make the polis the servant and expression of their autonomy. Some are then free of external intellectual authority, but they themselves comprise an undeclared intellectual authority . . . . Continue Reading »
Knight criticizes Frederick Beiser’s treatment of rationality in the early English Enlightenment because he “does not relate ‘reason’ to reasoning together, converse, public talk, and the skills of the development of public talk. Reason therefore for him never appears as . . . . Continue Reading »
Knight writes at the end of a couple of chapters exploring Israel’s calling and the role of her cult in that calling: “I have presented my atonement theory as a general anthopological theory. I have developed a Christology that serves as a general anthropology. I am not setting out . . . . Continue Reading »
In making a structural point about Matthew’s references to “worship” of Jesus last week, I skimmed a bit too lightly over the details. Reader Ronald Man caught me, and offered these comments: There is no indication that the Magi (or Herod) recognized Jesus’ deity; rather it . . . . Continue Reading »
One of the intriguing threads in Knight is his rehabilitation of biology within theology - or, more specifically, the inclusion of “blood and seed, of sonship and messiah, of holiness and purity” within pneumatology. Contesting the common opposition of fictive and biological kinship, he . . . . Continue Reading »
Knight again: “autonomous exegesis that does not stay in conversation with doctrine and philosophy cannot read Israel’s Scriptures as a political-cosmological world-claim. Without learning from doctrine and political philosophy, would-be exegetes of the Bible are unlikely to understand . . . . Continue Reading »
Knight has a lot of intriguing things to say about Israel and the nations, among them: “As Israel suffers the gentile onslaughts, Israel is half-persuaded that it has to compete with the Gentiles as an equal rather than as their lord; Israel has to fight them as thought it were one of them, . . . . Continue Reading »
Knight again: “In reply to Sanders’s claim that Lutheran talk of representation and substitution is alien to Israelite sacrifice, I suggest that we should see Old Testament talk of atonement of place as a solution, not a problem. If we make a hard distinction between individuals and . . . . Continue Reading »
Douglas Knight’s The Eschatological Economy is one of the most stimulating works of theology in recent years. It is also one of the densest. The density doesn’t come from difficult prose or lack of clarity, but from the sheer profusion of insights and ideas, and from Knight’s . . . . Continue Reading »
INTRODUCTION A delegation of Pharisees and scribes comes from Jerusalem to interrogate Jesus about His conformity to tradition. Jesus turns the tables and interrogates them about their conformity to God’s commandments. THE TEXT “Then the scribes and Pharisees who were from Jerusalem . . . . Continue Reading »
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