Fundamental to any cultural scheme is the organization of the two basic coordinates of human life, space and time. A social and cultural world is at least a particular imaginative and physical ordering of these coordinates. Israel?s life as a people was patterned spatially by the sanctuary that was . . . . Continue Reading »
Accommodation is a way of handling the “problem” of theological language. Since God is the infinite Creator and we are creatures, He can speak to us only by “accommodating” His language to our capacities. This sometimes goes so far as to suggest that God has given us . . . . Continue Reading »
Leon Wieseltier , not surprisingly, has a blisteringly negative review of Gibson’s film in the March 8 issue of TNR . Along the way, though, Wieseltier’s article is inadvertently insightful. Here is his description of the violence of the torture: “There is only the relentless . . . . Continue Reading »
A review of a new history of modernity in the TLS raises a number of intriguing questions. The author of the volume claims that the age of nations is over, and that history writing has to catch up. History writing is still too much stuck in the rapidly vanishing world of nations. But what can be . . . . Continue Reading »
The church fathers went to great lengths to prove that Moses was both more antique than Greek sages, and also to show that the Greek sages were dependent on Moses. While historically plausible, these efforts a form of Christian apologetics done within the confines of pagan thought. The assumption . . . . Continue Reading »
Ecclesiastes teaches that all is vapor, nothing but vapor. Trying to shape and control the world is, Solomon teaches us, like trying to scupt the mist (the image comes from Jim Jordan). Every ancient sage came to the same conclusion as Solomon. But for most ancient sages this realization led either . . . . Continue Reading »
Should theology agree with the sophist critique of nomos ? It would seem so, as Thomas would say: The institutions of society are the product of human construction, and the claim that they are rooted in “nature” is a rhetorical device. It is human all the way down. If it is argued that . . . . Continue Reading »
As mentioned in an earlier post, Paul says that God works out salvation through the cross and resurrection so that “God might BE just and the justifier of those who are of the faith of Jesus.” That “be” is crucial; God would not BE just if He did not manifest His justice and . . . . Continue Reading »
Barth says that the conflict of faith and heresy is far more serious and important than the conflicts between faith and unbelief. Unbelief cannot be taken with seriousness, he says, because we believe in the forgiveness of sins. But heresy is taken seriously to the extent that it has the form of . . . . Continue Reading »
Barth defines faith as the “determination of human action by the being of the Church and therefore by Jesus Christ, by the gracious address of God to man.” While there may be weaknesses with this, there are several commendable things about the definition: 1) It does not polarize faith . . . . Continue Reading »
Subscribe
Latest Issue
Support First Things
