In her critical study of sociology’s understanding of time, Barbara Adam contrasts the multiform experience of time in life with the much thinner understanding of time in theory: “In everyday life . . . time can mean a variety of things. We can have a ‘good time at a party,’ . . . . Continue Reading »
INTRODUCTION Jesus came to fulfill the law and prophets, not to abolish them. Beginning in 5:21, He shows in some detail what that means. THE TEXT “You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ But I . . . . Continue Reading »
2 Corinthians 2:15-16: For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? The world was created to be a holocaust to its . . . . Continue Reading »
Ezekiel 16: 3-6: Thus says the Lord GOD to Jerusalem: Your birth and your nativity are from the land of Canaan; your father was an Amorite and your mother a Hittite. As for your nativity, on the day you were born your navel cord was not cut, nor were you washed in water to cleanse you; you were not . . . . Continue Reading »
Most of the Beatitudes in Matthew are stated in third person. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” ” They shall be comforted,” ” they shall inherit the earth,” ” they shall be called the sons of God.” At the end, . . . . Continue Reading »
One of the best discussions of Augustine’s views on time comes from Jeremy Begbie’s Theology, Music, and Time (ch. 3). Following Ricoeur’s discussion, Begbie claims that Augustine’s distentio “is conceived as the three-fold present, and the threefold present as . . . . Continue Reading »
John Rist offers some important insights into Augustine’s view of time. He notes, as many commentators do, that Augustine is not aiming to provide a definition of time but to answer the question of how time can be measured. The dilemma is: If the past no longer is, and the future is not yet, . . . . Continue Reading »
In a 1957 essay in Man and Time , Gilles Quispel claims that Augustine’s views of time have been extracted from the “great struggle between a cyclical and a historical view of the world, between archaism and Christianity,” and therefore have been misunderstood. Augustine . . . . Continue Reading »
Augustine argues in Confessions that time is not reducible to the movement of the celestial bodies. Aristotle agreed; but, as Ricoeur points out, the arguments that Augustine used departed radically from Aristotle. First, if the sun and stars stopped moving, and yet a potter’s wheel continued . . . . Continue Reading »
Jason Zengerle has an interesting piece in the TNR on evangelical conversions to Orthodoxy. At the end of the article, he quotes Jordan DeRenzo, who converted to Orthodoxy when her Baptist pastor, Wilbur Ellsworth, converted. She says: “Coming to the Orthodox Church means that I am in . . . . Continue Reading »
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