Maximus the Confessor ( Ambiguum 7) understands very clearly that the difference between Greek (or Origenist) and Christian thought is the difference between beginnings and ends, between a protologically-weighted ontology and an eschatologically-weighted one. He defends a “participation in a . . . . Continue Reading »
Anatolios is careful not to claim that Nyssa is “fashionably postmodern,” but by characterizing Eunomius’s viewpoint as “logocentric” he acknowledges some “irresistible, if fragmentary parallels” between Nyssa and postmodern sensibilities about the . . . . Continue Reading »
My musings on the political import of Advent at the First Things site this morning: http://www.firstthings.com/ . . . . Continue Reading »
Wow. Robert Jenson knows how to write a review. In the latest Pro Ecclesia , he presents his “three complaints” against Nathan Kerr’s Christ, History and Apocalyptic: The Politics of Christian Mission (Theopolitical Visions) , which he describes as “important,” . . . . Continue Reading »
RA Markus points out in his classic study Saeculum: History and Society in the Theology of St Augustine that in Augustine’s view “what prevented the Christian from being at home in his world was not that he had an alternative home in the Church, but his faith in the transformation of . . . . Continue Reading »
In his contribution to In the Shadow of Empire: Reclaiming the Bible as a History of Faithful Resistance , Richard Horsley notes that “the temple-state had been set up in Jerusalem in the sixth century by the Persian imperial regime,” and that through the Roman period the Jerusalem . . . . Continue Reading »
Verhey has a nice discussion of the nature/supernatural distinction that locates the difference in eschatology. He points out, for starters, that “the regularities of the world we name as ‘natural laws” are not regularities of a self-contained machine but rather then ways God . . . . Continue Reading »
Douglas Farrow is making a career out of the ascension. Not a bad thing to make a career of. In his freshly published sequel to Ascension and Ecclesia: On the Significance of the Doctrine of the Ascension for Ecclesiology and Christian Cosmology , entitled simply Ascension Theology , Farrow defends . . . . Continue Reading »
Existence precedes essence: the Philosophy 101 slogan of existentialists. Protests from traditional philosophers: No, essence precedes existence. Creationists say both and neither. Essence precedes existence: God decreed what or who everything is before it is. Justification confers a . . . . Continue Reading »
John Milbank ends his stimulating and confounding opening essay in Paul’s New Moment: Continental Philosophy and the Future of Christian Theology with this: “any hopeful political project requires a sense that we inhabit a cosmos in which the realization of good and of justice might be . . . . Continue Reading »
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