Peter J. Leithart is President of the Theopolis Institute, Birmingham, Alabama, and an adjunct Senior Fellow at New St. Andrews College. He is author, most recently, of Gratitude: An Intellectual History (Baylor).
In his fascinating Erotic Faith , Robert M Polhemus argues that the vulgarity of D. H. Lawrence’s novels aimed at a kind of sexual redemption. Lawrence believed that modernity “has brought the deadly glorification of abstractions on the one hand (nationalism, progress, and . . . . Continue Reading »
It seems that we can dwell “in” God only if He is Triune. To put it pictorially, and somewhat quaintly: Is there any space in a god like Allah where we might find a place? It seems that at best we can only come near him, but not indwell him. But the Triune life is not all closed in; . . . . Continue Reading »
In Is There A Sabbath For Thought? William Desmond distinguishes thinkers that are “lovers” from those that are “theorists”: “When I was in love with my beloved, I sang my beloved. Now that I am not sure about my beloved, or my love, I begin to analyze my love, and I . . . . Continue Reading »
INTRODUCTION John insists that talking that’s not backed up by walking is a form of lying (1:6). He returns to a similar point here: True knowledge of God is evident in obedience to His commandments (2:3), and the one who abides in God must walk as Jesus did (2:6). THE TEXT “My little . . . . Continue Reading »
Jesus said, This is My blood of the covenant, which is poured out for many for forgiveness of sins. John assures us several times in our sermon text that our sins will be cleansed and forgiven. If we walk in the light, we have fellowship with one another, and the blood of Jesus cleanses from sin. . . . . Continue Reading »
When John first talks about sin, he connects it to fellowship and walking in the light. He does not say, “If we walk in the light, the blood of Jesus cleanses us, and as a result we have fellowship with one another.” He says, “If we walk in the light, we have fellowship with one . . . . Continue Reading »
Stallybrass and White critize Bakhtin for conceptualizing the fair purely as a place of communal celebration, ignoring the commercial activities of the fair: “In developing this concept, Bakhtin succumbs to that separation of the festive and the commercial which is distinctive of capitalist . . . . Continue Reading »
Stallybrass and White again: The classical form “was far more than an aesthetic standard or model.” It might be better to say that there was a classicist aesthetic at work in other areas besides art. In any case, the classical body “structured, from the inside as it were, the . . . . Continue Reading »
Peter Stallybrass and Allon White ( The Politics and Poetics of Transgression ) summarize a point from Bakhtin: “Bakhtin was struck by the compelling difference between the human body as represented in popular festivity and the body as represented in classical statuary in the Renaissance. He . . . . Continue Reading »
Theologians normally treat the incarnation-to-burial of Jesus as the humiliation of the Son; resurrection-to-ascension exaltation. That’s correct, but there are other angles too. God hid His face behind a veil from the time of Moses to the incarnation. This is His humiliation - we might . . . . Continue Reading »
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