Leithart
For anyone looking for Latin texts of Augustine on the web, the most complete site I’ve been able to find is: www.augustinus.it/index2.htm. Also, check out J.J. O’Donnell’s Confessions commentary at ccat.sas.upenn.edu/jod/augustine.html. Read more
For anyone looking for Latin texts of Augustine on the web, the most complete site I’ve been able to find is: www.augustinus.it/index2.htm. Also, check out J.J. O’Donnell’s Confessions commentary at ccat.sas.upenn.edu/jod/augustine.html. Read more
In Numbers 12, Miriam and Aaron object to Moses’ Cushite wife. Miriam becomes leprous, is excluded from the camp, and restored on the eighth day. That is to say: The Messiah’s Jewish sister objects to the Gentile bride, and is cast out of the camp, but then she is cleansed and restored. And so all Israel will be saved. Read more
Hicks again: He organizes his discussion of the New Covenant fulfillment of the sacrificial system in the phrases “life surrendered,” “life transformed,” and “life shared.” Reconciliation is made on the basis of life surrendered, blood shed, but that’s not the end point of the reconciling sacrifice. This enables him to affirm a sacrificial dimension in the Eucharist while simultaneously criticizing the direction of Catholic eucharistic theology, particularly after Trent. He affirms the 39 Articles that described the Mass as “blasphemy,”... Read more
FCN Hicks writes in his 1946 book on sacrifice that the burning of an animal on the altar was not destructive but transforming: “The offering is not destroyed but transformed, sublimated, etherealised, so that it can ascend in smoke to the heaven above, to the dwelling-place of God.” He cites Elijah’s sacrifice on Carmel to make the point that the burning was “God’s acceptance of that which is offered. In accepting, he transforms it into a condition in which it... Read more
Only God, Augustine argues in his treatise on music, acts on rational souls directly, “per seipsum.” Human beings operate on one another’s souls through intervening bodies, that is, through the words and other signs. God has arranged the world this way, he says, as a check on human ambition and domination. If human beings could act directly on one another’s souls, we would surely abuse the power for our own interests. The text follows: (more…) Read more
Many translators and interpreters of Augustine’s de doctrina Christiana translate “signa data” as “conventional signs.” But there’s something to be said for taking the phrase literally (as some commentators do). The difference between naturalia and data, Augustine says, is that the latter occur by the will of a sign-user while the former do not. Given this voluntarist emphasis, it makes sense to translate “signa data” not as “conventional signs” but “given signs.” This is a pleasant thought, since it brings... Read more
Shakespeare recognized that something new was in the offing, but the actual situation of England and Europe in the sixteenth and seventeenth centuries was far more complicated that Timon of Athens suggests. The gift-society to which Timon is attached was not being completely replaced, nor was the market the main culprit in the changes that Shakespeare noticed around him. Such, at least, is the argument of Natalie Zemon Davis in her book on the gift in sixteenth-century France. She points... Read more
I want to try to bridge the gap between medieval and Renaissance obsession with gift and gratitude and the Enlightenment where these are either privatized or reduced or ignored altogether. Let me begin with some additional thoughts on Timon of Athens, following the argument of an insightful 1947 article by EC Pettet. Pettet argues in essence that Timon is not an abstract consideration of profligacy or excessive prodigality, but “a straightforward tract for the times.” During Elizabeth’s reign, traditional feudal... Read more
Jenson’s article “What is the Point of Trinitarian Theology?” in Chrisoph Schwobel’s Trinitarian Theology Today offers one of the most succinct statements of Jenson’s theology. He begin with the observation that “theology” and particularly “Trinitarian theology” is not second-order discourse at base, but first-order discourse, reflected in addresses, prayers, and worship. From this perspective, “Trinitarian theology does not have a point, it is the point.” The liturgy of worship of the triune God is an anticipation of the end, and... Read more
Veli-Matti Karkkainen offers a good summary of Jenson’s Trinitarian theology. He begins with seven propositions that describe Jenson’s particular contribution to Trinitarian studies. First, the Trinity is about the identity of Israel’s and the church’s God among the gods of the nations. Second, this God is identified by and with a narrative, the narrative of Israel and Jesus. Third, given the first two points, the Triune God, in contrast to all the gods of Hellenism, cannot be understood apart from... Read more
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