Since Deleuze’s Fold: Leibniz and the Baroque , the fold and its use in Baroque art, music, and philosophy have become a leading trope for postmodern thought and culture. Deleuze describes the significance of the Baroque in opposition to the clarity of Cartesian straight lines: “The . . . . Continue Reading »
Atheist and immanentist, Gilles Deleuze seems to be fairly useless for theology. But Christopher Ben Simpson is able to mine some ore in his Deleuze and Theology , even for theology proper: “The Trinity is ‘the Christian multiple’ as ‘an absolute that is itself . . . . Continue Reading »
I am not convinced by the texts Owen cites in defense of the notion of a “covenant of redemption,” a “compact” between Father and Son “concerning the work to be undertaken, and the issue or event thereof” ( The Death of Death in the Death of Christ ). But the . . . . Continue Reading »
The Spirit joins us to Christ so we share all His gifts. The Spirit binds us in the communion of the saints. The Spirit is the earnest of our future inheritance. He is the Spirit of salvation, the Spirit of the church, the Spirit of the future. Economy reveals ontology. Therefore we can say: The . . . . Continue Reading »
In a 2005 article in Religion and Literature, Milbank explores the importance of fantasy literature as part of an effort to re-enchant the world and recover a genuine vision of childhood. Trinitarian insights are at the heart of the “subversion of traditional notions of catechesis” that . . . . Continue Reading »
In a brief discussion, Michael Horton ( Lord and Servant: A Covenant Christology , 97) claims that for Robert Jenson “God [is] ‘a fugue, a conversation, a personal event’” and gives this rejoinder: “It is one thing to say that the triune God is three persons . . . . . . . Continue Reading »
No, says Anatolios ( Retrieving Nicaea: The Development and Meaning of Trinitarian Doctrine , 232-3 ): “we do not find an extended and focused discussion of the likeness between the unity-in-distinction in the human realm and that in the divine realm as a central theme in Gregory’s . . . . Continue Reading »
In his brilliant Retrieving Nicaea: The Development and Meaning of Trinitarian Doctrine) , Khaled Anatolios notes that some recent theologians have criticized the Cappadocian “reduction” of the distinction of divine Persons “to the order of causality” (232). Speaking of . . . . 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 »
Morwenna Ludlow ( Gregory of Nyssa, Ancient and (Post)modern , 41-2) has some critical things to say about Robert Jenson’s use of Gregory of Nyssa, but she thinks he gets some things right: “Jenson is notable among systematic theologians in distinguishing clearly between the persons (or . . . . Continue Reading »
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