Calvin says “The whole world is a theater for the display of the divine goodness, wisdom, justice, and power, but the Church is the orchestra, as it were - the most conspicuous part of it.” . . . . Continue Reading »
Calvin interprets Titus 3:5 as a baptismal passage. Baptism is a sign and pledge of God’s mercy that signifies and pledges this mercy by ingrafting the baptized into the church: “The train of thought of the passage is this: ‘God saves us by his mercy and he has given us a symbol . . . . Continue Reading »
In his recent book on image and word in Calvin, Randall Zachman describes Calvin’s shifting views on ordination. Early on, he sarcastically rejects the notion that the laying of hands in the Roman Church constitutes a sacrament. By 1543, however, he has changed both his tone and his position. . . . . Continue Reading »
Idols have mouths, but don’t speak. But the fear of the prophets is that Yahweh might be the same. Evil abounds in Israel and the nations, yet Yahweh does nothing and says nothing. If Yahweh is silent in the face of evil, how does he differ from the gods of the nations? The problem of evil in . . . . Continue Reading »
Derrida’s pursuit of the pure gift is premised on a strict dichotomy of “economy” and “gift.” “Economy” includes anything done for gain, no matter how meager that gain is (it might be the feeling of satisfaction I get from giving something useful to . . . . Continue Reading »
Why grasp the horns of the altar when you’re a fugitive in the temple? How is it legitimate to touch the horns, when the altar as a whole is forbidden to all but the priests? The answer to the first is found in the premise of the second: The altar is holy, and communicates holiness to anyone . . . . Continue Reading »
INTRODUCTION Micah prophesies of a “ruler in Israel” (5:2). But to grasp the full promise of this prophecy, we have to read it in the light of Micah’s description of Israel’s current rulers. To put it mildly, they are not pleasant fellows. The Christ is going to come to . . . . Continue Reading »
Feasting and care for the poor have been polarized in contemporary culture. If you’re a “conservative,” you’re in favor of free trade, consumption without guilt, festivity without concern for those who can’t join you, who probably deserve their poverty anyway. If . . . . Continue Reading »
Ruth not only points ahead to the union of Jews and Gentiles, but records it. Ruth the Moabitess marries Boaz the Jew - a marital union of Jew and Moabite, and Obed incorporates Jew and Gentile in his own body. Obed, whose name means “servant,” is a type of the coming Servant of Yahweh. . . . . Continue Reading »
Perhaps the pattern noted earlier can be applied more broadly. Perhaps the incorporation of outsiders is always what spurs God’s return to save the insiders. So, the current moment may not only be one (as Philip Yancy put it) of God moving on from the West to a place where He’s wanted. . . . . Continue Reading »
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