In noting the death of Chuck Colson, David Sessions at the Daily Beast points to Colson’s role in popularizing the idea--which he got it from Francis Schaeffer, who got it from other Reformed thinkers--that Christians possess a distinct “worldview.”
One of the most interesting shifts in Christian theology after the Shoah was in how the adjective Jewish was used. In the patristic era, to call someone’s work Jewish was to insult it: the work was too fleshly or legalistic. Since the Shoah, to call someone’s work Jewish is to praise it as appropriately this-worldly, concerned with the ordinary stuff of life, embodied.
People often assume—wrongly—that the Bible presents a single view of God and the world. In Understanding Wisdom Literature, David Penchansky shows how the Hebrew Bible’s wisdom books, Proverbs, Job and Ecclesiastes, speak differently from covenant-centered writings such as Genesis, Deuteronomy and Isaiah.
There are probably few reference books that vacationers will drag down to the beach this summer. And though I make a living in academia, there aren’t many works of reference that I want to read from cover to cover. I love history because I love stories, storytelling and engrossing narratives—not because I’m taken with the facts, figures and dates that populate reference books.
Developmental psychologist Erik Erikson, who wrote psycho-historical accounts of both Martin Luther and Mahatma Gandhi, became interested late in life in how Jesus changed the trajectory of history. Following the lead of New Testament scholar Norman Perrin, Erickson published an essay, “The Galilean Sayings,” which examined the sayings of Jesus. He reached two conclusions from his study: that humanity is one universal species, and that by responding to the teachings of Jesus one could discover an inner, numinous core that connects one to something larger than the self. Of Jewish background, Erikson occasionally attended church with his Episcopalian spouse but never claimed to be a believer (Theology Today, April).