Blogroll: Peter Leithart
I read blogs, as well as write one. The 'blogroll' on this site reproduces some posts from some of the people I enjoy reading. There are currently 77 posts from the blog 'Peter Leithart.'
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Writing in The American Conservative , Paul Gottfried pinpoints the conservative quandary regarding Putin.
What follows is a rough structural analysis of Philippians. Rough, but perhaps it illuminates:
Paul can sound like the Solomon of Proverbs: “Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil. So then do not be foolish but understand what the will of the Lord is” (Ephesians 5:15–17). Wisdom and folly are stark opposites. Choose one and you live; choose the other and you die.
Richard Brantley states the thesis of his 1984 Locke, Wesley, and the Method of English Romanticism early in his book: “First, Locke's theory of knowledge grounds the intellectual method of Wesley's Methodism. And second, Wesley's Lockean thought (i.e., his reciprocating notions that religious truth is concerned with experiential presuppositions, and that experience itself need not be non-religious) provides a ready means of understanding the ‘religious' empiricism and the English ‘transcendentalism' of British Romantic poetry.”
Troilus appears in the Iliad and Aeneid , but only in death scenes. Ancient epics don't tell the story of his tragic love for Criseyde or Cressida. Characteristically enough, the love story became the main Troilus legend during the middle ages, first recounted by Benoit's Roman of Troie , who tells of Troilus's love for Briseis, Achilles's war bride. Boccaccio changed Briseis to Cressida, and Chaucer and Shakespeare followed his lead.
Why does the Chronicler begin his narrative with Saul, and why with Saul's death? As William Riley argues in his King and Cultus in Chronicles , the Saul narrative introduces topics that shadow the account of the Davidic kings. Specifically, the account of Saul's death raises the question of the persistence of dynasties. Saul's “whole house” falls at Mount Gilboa - not because every last descendant of Saul dies but because the death of the king and his three sons marks the end of the Saulide dynasty. This poses a question to the Davidic kings: Can David's dynasty endure? If so, how?
Bach's Cantata 80 is an elaboration of Luther's “Ein Feste Burg.” The second movement of the Cantata is a duet of soprano and bass, the former singing the second verse of Luther's hymn while the bass sings an embellishment promising the victory of God.
According to 2 Chronicles 23:11, the people put a “crown” on the head of seven-year-old Joash, the Davidic scion who represents the restoration of the Davidic kingdom after an interregnum.
T he Economist reports on the racial gap in American infant mortality rates: “Black babies born in America are more than twice as likely as white ones to die before their first birthdays.”
The TLS “Poem of the Week” was James Fenton's “God, a Poem.” It opens with this complaint to God:
In his contribution to Joy and Human Flourishing , Jurgen Moltmann observes that modern theories of religion trace it to “misfortune.” Marx is representative: “Religion is the sigh of the oppressed creature.” Religion must be useful, must meet a need, “because everything in the modern world must be necessary; otherwise it is superfluous and useless.”
Robert Solomon argues ( The Joy of Philosophy ) that “Vengeance is the original passion for justice. The word ‘justice' in the Old Testament virtually always refers to revenge.” This isn't isolated or primitive: “throughout most of history the concept of justice has been far more concerned with the punishment of crimes and the balancing of wrongs than with the fair distribution of goods and services.”
Robert Solomon's The Joy of Philosophy is a defense of philosophy as a joyful wisdom, a la Solomon's philosophical hero, Nietzsche. Solomon knows that Nietzsche isn't even considered a philosopher by many: “His prose is too shimmering, too full of sarcasm and wise-cracks, too personal. He has too much fun. (Too many exclamation points!).”
Few readers love Fanny Price. Some hate her as deeply as Mark Twain professed to hate her creator. CS Lewis had Screwtape call her “not only a Christian, but such a Christian—a vile, sneaking, simpering, demure, monosyllabic, mouselike, watery, insignificant, virginal, bread-and-butter miss . . . A two-faced little cheat (I know the sort) who looks as if she’d faint at the sight of blood, and then dies with a smile . . . Filthy, insipid little prude!”
In his Christian Ethics and the Church (67), Philip Turner provides a masterful summary of “the link Ephesians makes between the fulfillment of God's purpose, the perception of God's glory, and the common life of the assembly”:
William Shakespeare was baptized on April 26, 1564. Baptized , but was he a Christian?
Twice in 1 Chronicles, David says he was prevented from building the temple because he shed “copious” blood (22:6-11; 28:2-7). The passages frame his final arrangements for the temple and his succession exhortations to Solomon. After analyzing the texts, Donald Murray concludes that “the core of [Yahweh's] objection to David’s building the temple is the fact that he has shed much blood.” War is mentioned, but only to explain the specific occasions for bloodshed: The references to war are “each so closely juxtaposed with those to his shedding blood as to induce the pragmatic inference that the former define and delimit the occasions of the bloodshed.”
The thesis of John Wright's 1993 essay on the Chronicler's account of David's census (1 Chronicles 21) is implausible. Commentators, he says, have read the Chronicler's narrative through the lens of 2 Samuel 24, which recounts the same event. Wright argues that the Chronicler doesn't retell the story of Samuel, but subverts it.
My grandson screams and runs away
What is the Spirit’s role in justification – the justification of Jesus and of sinners?