Peter J. Leithart

In a 2002 article on stem cell research in The Public Interest , Leon Kass offered a gruesomely memorable test for the claim that a human embryo is nothing but a piece of tissue. On the one hand, he noted, if an embryo dies “we are sad—largely for her loss and disappointment, but . . . . Continue Reading »

James B. Jordan has been a friend of mine since his student days at Westminster Seminary in Philadelphia. I was his teacher there, but since then he has taught me many things. Jim is a Bible scholar who digs far below the surface of the text. He is an expert on literary symbolism and structure, and . . . . Continue Reading »

Examining the contributions that the Abbey of la Trinite, Vendome, made to its local community, Penelope Johnson ( Prayer, Patronage, and Power: The Abbey of la Trinite, Vendome, 1032-1187 ,158-9) notes the abbey “was actively involved in providing sustenance to the hungry” and adds . . . . Continue Reading »

Ancient men worshiped by giving gifts to the gods. Modern humanitarians worship by giving gifts to men. It’s as if everyone thinks that true worship is the worship of man. It’s as if everyone is somehow knows that there is a man on the throne of heaven, even people who don’t . . . . Continue Reading »

Gulliver doing his field work in Lilliput: “There are some laws and customs in this empire very peculiar; and if they were not so directly contrary to those of my own dear country, I should be tempted to say a little in their justification. It is only to be wished they were as well executed. . . . . Continue Reading »

A thought or two on Ruth arising from student papers. The book begins with “a certain man ” (1:1) and introduces a couple of other men (1:2). In a few verses, the men are all dead, and the next time a man appears in the story it is Boaz (2:1). He is identified as a kinsman of Elimelech, . . . . Continue Reading »

Lester K. Little ( Religious Poverty and the Profit Economy in Medieval Europe , 66-7) writes, “In Benedict’s Rule, the liturgy took up about one-fourth of a monk’s waking hours; by the late eleventh century it had expanded to fill practically the entire day. The original number . . . . Continue Reading »

Some years ago, Jacques Le Goff argued in The Birth of Purgatory that the notion of Purgatory as a place distinct from heaven and hell emerged only in the late twelfth century. Notions of purgation after death appear much earlier, but Le Goff claimed that the linguistic evidence pointed to a later . . . . Continue Reading »

It’s terribly hard, Seneca thinks, for a beneficiary to escape the debt of gratitude he owes. The benefactor goes first, and his gift is gratuitous, not a response to a prior gift. The recipient can only catch up if he outstrips the original gift ( On Benefits (The Complete Works of Lucius . . . . Continue Reading »

Christian critics of just war theory sometimes point out that the tradition originates not with Christian thinkers but with pagans, Romans like Cicero. True enough, says James Brundage in his contribution to The Holy War (p. 102), but the Christians who took up the Roman theory modified it. . . . . Continue Reading »