One of the most common charges leveled against Christians in the early church was that they were atheists. They did not worship the gods of Rome and Greece, nor did they follow the mystery religions of the East. Indeed, they claimed to worship the one true God of Israel, the Creator of all that is, . . . . Continue Reading »
Some years ago Nils A. Dahl wrote that God may be the “neglected factor in New Testament theology.” Destructive biblical criticism, exemplified for years in the work of the so-called Jesus Seminar, eviscerates the gospel narratives of all theological power and leaves us, at best, with a Jesus made in our own image—political agitator, cynic sage, new age guru, etc. The words of weeping Mary in John 20:13 are appropriate: “They have taken my Lord away, . . . and I don’t know where they have put him.” But the Jesus of the Gospels cannot be confined to the straitjacket of such pseudo-scholarly speculation. He bursts through those Scriptures today just as he rose bodily from the grave that first Easter morning. Continue Reading »
In the preparatory period before Vatican II, when St. John XXIII asked all the bishops of the world to send in memoranda on the subjects most important for the Council to address, Bishop Karol Wojtyla of Krakow suggested organizing all the materials of the Council around two central topics: person and communio. Behind his logic lay contemplation of the Trinity. Continue Reading »
Richard of St. Victor, a 12th-century Scottish theologian, is not exactly a household name in 21st-century Christian circles. Truth to tell, I only know of him because of a curious conversation I once had with my friend, the late Richard John Neuhaus, who, as only he could, told me of a friendly discussion he’d had with Rabbi David Novak one summer about the Scotsman’s Trinitarian theology, which tried to establish by reason that God must be triune. (We talked about a lot of strange and wondrous things, up there on the cottage deck in the Ottawa Valley.) Continue Reading »
It is an index of the success of this volume that one could read it with profit even if one were not very interested in the issue that provoked it, the gender-feminist critique of Trinitarian language. That is to say, the authors, with very few exceptions, do not rely on denunciation and defensive . . . . Continue Reading »
Feminism has become a truly significant force within American culture. Its presence and power is felt in all areas of our common life, and perhaps nowhere more keenly than in our use of language. We have all become sensitized to the need to be “inclusive” in our speech. Certain usages, . . . . Continue Reading »
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