Violence and the good

In an interview in the March 17 issue of World , Duke’s theologien provocateur Stanley Hauerwas expresses sympathy for the view that killing to protect the innocent is allowable, but refuses to let his sympathy budge him from his pacifist convictions. It is never right to kill “to . . . . Continue Reading »

Finite infinite

The puzzle of the incarnation is often posed as “how could the infinite become finite?” It’s the wrong question. The Son is infinite in all his attributes - His wisdom, power, goodness, truth. But He is not infinite-without-qualification. He is not infinite in the sense that He . . . . Continue Reading »

Alpha, not Omega

In his recent book on resurrection in Judaism, Jon Levenson notes that the objections to resurrection in the modern world usually came from outside religious traditions. Some took an “extreme” position that presupposes “atheism and thus regard nature and its laws as eternal and . . . . Continue Reading »

Radical solution

The one thing that is “not good” in the original creation is Adam’s loneliness. And how does God go about addressing that imperfection? He puts Adam into deep sleep, tears out a rib from his side, closes up the flesh, and builds a woman from the rib. The solution to what is . . . . Continue Reading »


My friend Peter Roise has repeatedly encouraged me to read the work of the Asia Times Online columnist who writes under the pseudonym “Spengler.” I’m glad he has, because Spengler is well worth reading. He writes with a historical awareness and philosophical depth rarely found . . . . Continue Reading »

Quantifiable love

In his Inquiry into the original of our ideas of Beauty and Virtue , the Irish Presbyterian moral philosopher Francis Hutcheson suggested an equation for calculating love: “The Quantity of Love toward any person is in a compound Proportion of the apprenhended Causes of Love in him, and of the . . . . Continue Reading »

Luther’s hermeneutics

In a 1964 article in Theology Today , Gerhard Ebeling laid out some of the hermeneutical directions found in Luther’s early writings. He focuses on three areas where Luther displays both some continuity with the terminology and problems of medieval interpretation, but also breaks free in . . . . Continue Reading »


A few weeks ago, I posted some discussion of vulgar language on my site. I included some brief, and inconclusive, comments about Paul’s use of skubalon in Philippians 3:8. Classicist Matt Colvin examined and analyzed the use of the word in Greek literature, and concluded that “the word . . . . Continue Reading »