2017-09-06T22:53:13+06:00

Carey Ellen Walsh ( Exquisite Desire ) points to the difference between classical responses to desire and the account of desire in the Song of Songs.  Using Odysseus and the Sirens as an illustration, she notes how this scene reveals the Greek instinct that desire “harbors danger by rendering its victim under its spell.”  To counter desire, one needed to exercise rational management and control: “The Greek philosophical tradition placed desire under the care of rationality.  Hence, Odysseus did just... Read more

2017-09-06T22:52:03+06:00

Love is as strong as death.  But no stronger.  It’s a standoff. No, Jenson says: “death does not allow of stalemates.  If love binds lovers even in death’s despite, death is overcome by love.  Nor does the grave allow of partial retrievals; if it yields its prey, then its jealousy is defeated and not merely matched.” Read more

2017-09-07T00:02:16+06:00

Barthian that he is, Jenson gets the point of the Song’s “seal on my heart” just right: Jesus’ “death has made us the seal of his identity: he dies ‘for’ us, in identification with us.  Now he is not what he is without us; he did not go into death without us, and he will not fulfill his resurrection without us.  Indeed, whatever might have been, our reality as the seal of his identity is such that as the risen... Read more

2017-09-06T22:47:50+06:00

Robert Jenson ( Song Of Songs (Interpretation, a Bible Commentary for Teaching and Preaching) ) notes that Song of Songs 8:6-7 contains “pervading reference to the myths of Israel’s religious milieu: ” Mot can indeed be translated simply ‘death,’ but it is also a proper name, for the Canaanite god with whom Baal, the giver of life, must struggle. Sheol can be translated ‘grave,’ but it is also the Old Testament’s standard world for the underworld of shadows, which in... Read more

2017-09-06T23:45:19+06:00

Jealousy refers to a relentless and exclusive passion and attachment.  For Solomon, it is as hard as the grave.  Once someone goes into the grave, the grave doesn’t let him back up; once it takes hold, it doesn’t let go.  Jealousy is like that.  It is “that aspect of love in which love also does not give up what it claims” (Robert Jenson). Jealousy is an aspect of any genuine, deep love; jealousy reminds us that love always seeks ownership... Read more

2017-09-06T23:51:31+06:00

Given the “canon” that Scripture speaks “doubly” of Christ (sometimes divinely, sometimes humanly), it would seem easy for Athanasius to shuffle passages about the Father giving and the Son receiving to the “humanity” side of things.  He doesn’t, and He’s right.  The Son has all that the Father has, and has always had it; but the Son has it from the Father.  Within God, there is both giving and receiving, acting and being acted upon. And this, Athanasius sees, is... Read more

2017-09-06T22:53:15+06:00

Eusebius of Nicomedia, ally of Arius, denied that we can infer anything about God from what has been created.  On one hand “there is God” while on the other “things created by free will.”  The Word is also a creature of the free will of God.  This free will is utterly undetermined. For the orthodox, of course, the Word is the will of the Father, and so the will of the Father has an eternal determinate form in the Son. Read more

2017-09-07T00:10:57+06:00

Love is “as strong as the grave” and ardor “as hard as Sheol.”  Both descriptions are arresting because they attribute a kind of violence to love. “Strong” describes the driving wind of the exodus (Exodus 14:21), the raging waters of the sea that swallowed up Pharaoh (Nehemiah 9:11).  It describes anger (Genesis 49:7), the harshness of a king (Isaiah 19:4), the fierce faces of Gentiles invading Israel (Deuteronomy 28:50). “Hard” is used to describe Israel’s servitude in Egypt (Exodus 1:14;... Read more

2017-09-07T00:02:16+06:00

“Put me like a seal on your heart, like a seal on your arm,” says the Bride in the Song of Songs (8:6). Seals mark something with the name of the owner.  A letter is sealed as proof of its author (1 Kings 21:8).  The high priest’s golden plate is engraved with the name of God like a seal, to mark the priest as one “holy to Yahweh.”  Zerubbabel is placed “like a seal” as a mark that the kingdom... Read more

2017-09-07T00:09:31+06:00

Nature and grace has been a key theological problem at least since the middle ages.  But the distinction is often misplaced.  As used in Athanasius, for example, the terms refer not to two different realms within the creation, or two different sorts of capacities of human nature. Rather, nature and grace are introduced to distinguish Creator and creature, and particularly the uncreated Son from the adopted creature.  The first is the monogenes by nature; the second are sons by grace.... Read more


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