Leithart
The London Times story reporting that Anglican bishops were proposing to endorse celibate homosexual “marriage” was inaccurate in several important respects. For clarity, see the article on the subject at rathernot.classicalanglican.net. Read more
The London Times story reporting that Anglican bishops were proposing to endorse celibate homosexual “marriage” was inaccurate in several important respects. For clarity, see the article on the subject at rathernot.classicalanglican.net. Read more
INTRODUCTION Jehoram, the second son of Ahab to reign over Israel, was a somewhat more faithful king than his father (2:2). Unlike his brother, Ahaziah, he attempts to re-conquer Moab. He succeeds because Yahweh provides water miraculously. THE TEXT ?Now Jehoram the son of Ahab became king over Israel at Samaria in the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. And he did evil in the sight of the Lord, but not like his father and... Read more
Now Na’aman chief of the host of the king of ‘Aram was a great man before the face of his master. And he lifted his faces for in him Yahweh gave salvation to ‘Aram. Now the man was a mighty-man of strength – struck-with-disease. Now ‘Aram, marauding-bands went out And they caused-to-return from the land of Yisrael a small maid/girl. And she was before the face of the woman of Na’aman. And she said to her mighty-mistress, “If only my... Read more
Part II, I.1: Trinity ii. Divine Fellowship. In the previous section, Hart addressed one of the dangers of misreading Rahner?s rule, namely, the danger of dissolving the ontological Trinity into the economic. In this section, he discusses the opposite danger of forsaking ?the economic for the immanent Trinity, by allowing some far too thoroughly developed speculative account of the Trinity to determine what in the story of Christ?s relation to the Father and the Spirit is or is not genuinely... Read more
John R. Betz continues his efforts to introduce contemporaries to the riches of the thought of Johann Georg Hamann in a fine article in Pro Ecclesia (14:2) about Hamann’s early London writings that reveal the core of his theological aesthetics or aesthetic theology and his approach to Scripture. A favorite Hamannism from the article: “To me every book is a Bible.” Read more
Now a woman, one from the women of the sons of the prophets cried out to ‘Eliysha’ saying “Your servant my man is dead. Now you yourself know that your servant was fearing Yahweh And the creditor/forgetful-one has entered to take two of my children to himself as servants.” And said to her ‘Eliysha’ “What shall I do for you? Report to me: What is there to you in the house?” And she said, “There is not to your maidservant... Read more
Random and inconclusive notes on 2 Kings 4:8ff. 1) The woman at Shunem has a husband, in contrast to the woman at the beginning of the story who was a widow. Both, though, need Elisha as a ?father?Ewho will give birth to/save their children. 2) The Shunammite speaks of Elisha as a ?holy?Eman (4:9), and she sets him up accordingly. He lives in an upper room, with a table and a menorah and a seat/throne and a bed. Throughout the... Read more
The story of the widow and her sons moves from death to life: the dead man of verse 1 is exchanged for the ?live on the remainder?Ein verse 7. The story is also a Passover: Children are saved from slavery, and they are saved by being locked into a house (cf Ex 12:22). There are apparent liturgical/templar themes as well: The word for ?vessel?Eis the same as the word for vessels of the temple (the word for ?jar?Ein v 2... Read more
Since I posted a lengthy summary of David Hart’s sharp critique of Robert Jenson, it’s only fair to note that Jenson disputes Hart’s account of his theology. In a review in Pro Ecclesia, Jenson claims that Hart “seriously misrepresents me,” though he adds that they have “anyway come to a meeting of the minds.” He ends the review as well by posing a dilemma for Hart’s understanding of apatheia. He summarizes Hart’s position (in a Barthian idiom) by saying that... Read more
Aquinas de malo, Question 3, article 1: Does God cause sin? One can be a ?cause of sin?Ein two ways, first by sinning and second by causing another to sin. God does not cause sin in either sense. Regarding the first: Thomas describes sin as a failure to attain an end (?hamartia?E?Emissing the mark ?Eseems to be in the background here). A writer?s bad composition manifests a deficient skill; monstrous births in nature are the result of a ?deficient causal... Read more
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