I recently wrote a minimal critique of one aspect of the contextualized theology of Jürgen Moltmann. This engendered an article-sized rejoinder comment. I would like to thank Chris Warne for the time he spent crafting his comments. It was clearly a labor of love. The substance of the comments, however, I found somewhat less beneficial. For example, to Chris’s challenging me to show where Moltmann has deviated from the tradition, need I do more than
The past month or so has seen the virtual world ablaze with comments about another high profile, evangelical-Catholic ecumenical…what shall I call it…‘incident.’ I am normally loathe to chime in on such occasions of internet natter. Only rarely do I judge them worthy of notice, rarer still do I find them worthy of attention. Perhaps rarest of all do I judge myself as having anything of worth to add. But the case of influential Protestant,
How the birds must puzzle as they fly above the Midwest, the Northwest; When they fly over the Great Plains, the Great Mountains. I flew over the Great Plains. There I saw the grid of man Laid out in straight lines marking plots and straight roads making access a higher priority than aesthetic. To like graph paper we have turned these plains, Upon which to chart yield production and calculate field efficiency; Upon which
Christopher Warne has recently given us something to think about in his first and second takes on Moltmann’s challenge to the doctrine of God’s impassibility. There were many things that caught my eye over these two posts. Here is one. Warne claims that, on the point of God’s impassibility at least, Moltmann comes to “a unique conclusion, that he “rejects the traditional doctrine,” that he “takes a new approach,” that he “makes a unique statement,”
John Dupré was, at the time of this book’s writing, a philosopher of science at Stanford University (now at the University of Exeter) and was part of the so-called Stanford School of the philosophy of science. This book targets ‘imperialistic scientism,’ which Dupré defines as “the tendency for a successful scientific idea to be applied far beyond its original home, and generally with decreasing success the more its application is expanded” (16). Thesis The thesis
Writing in the mid-twentieth century, Dorothy Sayers observed that the church in her part of the world weighed triflingly little in the estimation of its cultured despisers. This was not, however, because its archaic teachings had been finally unmasked as ‘irrelevant’ to progressed, Modern society. No, she insisted, the problem was precisely the opposite: its ancient truths had been hidden from Modern society’s sight: Let us, in heaven’s name, drag out the divine drama from
“The sands have shifted! The sands have shifted!” Walid shouted as he hurriedly drew back the curtain of the buryuut hajar. “It will be well to change our course, Alim, everything looks different. What I once knew, I know no more. We cannot know where we are; we cannot know where we are going. The storms, the harmattan winds; the landscape is utterly different. How are we to navigate?” Abdul-Alim followed Walid out to survey.
The Scriptures are somewhat ambiguous about how fully God can be known by human beings. On the one hand, the Son has revealed God to be our Father and has pioneered the path of faith—offering unprecedented access through grace. Jesus teaches that the pure in heart “will see God” (Matt 5:8). Likewise in the first Johannine epistle: “Beloved, we are God’s children now; what we will be has not yet been revealed. What we do
Creation Care and Evangelicals Discussion of issues related to the environment among American Evangelicals faces a number of challenges. Let me bring three important ones to the fore. First, American Evangelicalism notoriously lacks any kind of overarching governmental bodies or institutions. The best it’s been able to muster so far are alliances or coalitions of various sorts. But these hardly serve to govern evangelicalism as a whole, nor could they. This means that works coming
Or, Reflections on the Gospel of John in Response to Leonard Cohen I hunger. Bread fills me. I hunger again. I thirst. Wine makes the heart glad. My thirst is not quenched. I question. I have seen all done under the sun. Truth eludes me. I love As the wonder of a man with a virgin. Yet the unity is cracked. I live, Tasting, hearing, smelling, seeing, feeling all these mundane joys, Yet I die.
I have been both fascinated and, it must be admitted, frustrated with the some of the discussions on Conciliar Post of so-called “Calvinism” over the past couple of years. The most recent set of discussions has been for me, I happily admit, more fascinating than frustrating. Rather than inserting myself into the middle of so fine a discussion being carried out by Timon, Jody, and John (wouldn’t want to darken their counsel, after all), I
What’s a good way to think about the study of theology in relation to the life of the church? There are Christian circles that hold the study of theology with great suspicion. Too many, in their estimation, strike out on the path of academic theology only to find at the end of the path a gate with a large exit sign above it; passing through, they leave their faith far behind. And anyways, even amongst
I have taught a theological foundations course to mostly college freshman for a few years now. Over the course we read Thomas Aquinas’s Sermon Conference on the Apostles’ Creed. And in his section on the suffering and death of Christ, Thomas says that one of the many things we learn from the example of Christ’s passion is how to despise the things of this world. I have observed a certain amount of confusion among the
April is the cruellest month, breeding Lilacs out of the dead land, mixing Memory and desire, stirring Dull roots with spring rain. T. S. Eliot “We are the hollow men / We are the stuffed men,” Eliot begins his 1925 poem, “The Hollow Men.” Not the most positive of notes on which to start. But perhaps therein is its haunting power. Reality has a way of pressing beyond our rather feeble attempts at distracting ourselves.
If I read as many books as most men do, I would be as dull-witted as they are… -Thomas Hobbes Since the English translation of Marie Kondo’s The Life-Changing Magic of Tidying Up: The Japanese Art of Decluttering and Organizing in 2014, she has become an international superstar. The book has sold over two million copies and has now been translated into more than thirty languages. She even has her own Netflix
Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation, by Michael Allen and Scott R. Swain Importance of the book Michael Allen and Scott Swain have written (and Baker Academic has published) an important book. Let me highlight three reasons for its importance. First, they are seeking to recover and reappropriate what was an essential Protestant polemical claim early on, that Protestants are heirs of the catholic tradition. In a time when being
The beautiful is that which is pleasing when seen… —Thomas Aquinas As I indicated in my last post, I’ve been thinking about the topic of an apologetic for the Christian faith in light of our time and culture of ugliness (both inside and outside the Church). I suggested that theologians and leaders would do well to place a special emphasis on living beautifully. In this post, I would like to continue that line of thought,
The beautiful is that which is pleasing when apprehended… – Thomas Aquinas In 1970, looking out over the world, still picking up the carnage of its two world wars, and looking back over his own life, ravaged by the brutality of the USSR, Alexander Solzhenitsyn mused upon the ‘enigmatic remark’ of Dostoevsky’s idiot: “beauty will save the world.” “What sort of a statement is that?” Solzhenitsyn asks, “when in bloodthirsty history did beauty ever save
I have often said that the sole cause of man’s unhappiness is that he does not know how to stay quietly in his room. —Blaise Pascal Quietude. Calm. Collected. Consistency. These are not the buzzwords of our culture of revolution. If they make it on to the radar, it is as unwanted intruders. To use one’s voice is a virtue; to remain silent, a vice. To be calm is thought to be apathetic at best,
The early twentieth century saw, yet again, a renewed interest in the theology of Thomas Aquinas among Roman Catholics (for an overview of this ressourcement of Thomistic theology see, for example, the Introduction of Nicholas Healy’s book). Protestant scholarship on Aquinas, however, suffered from serious neglect, or worse, serious distortion during the same period. Among many post-nineteenth century Protestants, Thomas, because of his (justifiably) high esteem among Roman Catholics, was seen as one who must