J. Richard Middleton gave an intriguing paper on Genesis 2-3 at an SBL seminar on the theological interpretation of Scripture. He was trying to answer the question of the nature of the first sin, and concluded that the first sin, which led to a proliferation of sin in succeeding generations, was . . . . Continue Reading »
An article in the current issue of Sociological Theory explores the status-hierarchy created by celebrity, a kind of status ignored by Weber in his treatment of status in capitalist societies. The abstract says, “Max Weber’s fragmentary writings on social status suggest that . . . . Continue Reading »
In the December issue of The Atlantic , Andrew Sullivan describes Barak Obama’s conversion. In an interview with Sullivan, Obama said, “I didn’t have an epiphany. What I really did was to take a set of values or ideals that were first instilled in my from my mother, who was, as I . . . . Continue Reading »
David Bevington points out in his performance history of Shakespeare that in both Measure for Measure and The Tempest , the villainous characters are those that attempt to elude the all-seeing surveillance of the Duke and Prospero. Villains are particularly villainous when they think they can do . . . . Continue Reading »
It has been customary since the middle ages to define sacrifice in terms of death. To sacrifice is to give something over to destruction. Roy Gane points out in his Cult and Character that this does not conform to the biblical usage. The bread of the presence is described as a “food-offering . . . . Continue Reading »
In a 1997 review in First Things, Andrew McKenna suggests that Derrida’s most important contribution might ultimately be to deconstruct philosophy so thoroughly that one is left only with theology: “the Sermon on the Mount performs a critique of difference to which any deconstructor can . . . . Continue Reading »
Jordan’s reflections on “leprosy” help to explain why Miriam, and not Aaron, becomes leprous in Numbers 12. Jordan notes that the term for “plague” used in Leviticus 13 is actually “touch,” and suggests that the leper is “touched” by Yahweh, . . . . Continue Reading »
In his stimulating essay on Leviticus 13 (available from Biblical Horizons), Jim Jordan reflects on the fact that a white hair in the flesh makes a man unclean. White hair is associated with glory, and so the uncleanness results from the contradiction between glorification and flesh. The unclean . . . . Continue Reading »
Robyn Horner helpfully expounds on Derrida’s deconstruction of the gift by considering whether the text can be construed as a gift. In a section of Given Time , Derrida discusses a text by Baudelaire, noting that it is a given “not only because we are first of all in a receptive . . . . Continue Reading »
J. Todd Billings compares Milbank’s theology of gift with Calvin’s theology of grace in a 2005 article from Modern Theology . He focuses attention on Milbank’s criticism that the Reformation put such emphasis on the unilateral character of grace and so highlighted the passivity of . . . . Continue Reading »
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