[←310 ]
Timothy L Smith, “Religion and Ethnicity in America,” (1978) 83(5) American Historical Review 1155, 1157–1158, 1169.
[←311 ]
E Michael Jones, The Jewish Revolutionary Spirit and Its Impact on World History (South Bend, IN: Fidelity Press, 2008).
[←312 ]
Andrew Fraser, Reinventing Aristocracy: The Constitutional Reformation of Corporate Governance (Aldershot: Ashgate, 1998); Eugene McCarraher, “The Enchantments of Mammon: Notes Toward a Theological History of Capitalism,” (2005) 21(3) Modern Theology 429, at 433, 447.
[←313 ]
Cf., Julius Evola, Men Among the Ruins: Post-war Reflections of a Radical Traditionalist (Rochester, VT: Inner Traditions, 2002).
[←314 ]
Cf., Andrew Fraser, “Populism and Republican Jurisprudence,” Telos 88 (Summer 1991), 95–110.
[←315 ]
John A McGuckin, Saint Gregory of Nazianzus: An Intellectual Biography (Crestwood, NY: St Vladimir’s Seminary Press, 2001), 10.
[←316 ]
Ibid., xxiv-xxv.
[←317 ]
Saint Gregory of Nazianzus, On God and Christ: The Five Theological Orations and Two Letters to Cledonius (Crestwood, NY: St Vladimir’s Seminary Press, 2002).
[←318 ]
Ibid., 10.
[←319 ]
John Behr, Formation of Christian Faith, Volume 2: The Nicene Faith, Part 2 (Crestwood, NY: St Vladimir’s Seminary Press, 2004), 348.
[←320 ]
Gregory, On God and Christ, 93.
[←321 ]
Ibid., 84–85.
[←322 ]
Christopher Beeley, Gregory of Nazianzus on the Trinity and the Knowledge of God (New York: Oxford University Press, 2008), 128.
[←323 ]
Gregory, On God and Christ, 86.
[←324 ]
Behr, Nicene Faith, 348.
[←325 ]
Gregory, On God and Christ, 70.
[←326 ]
Ibid., 127, 88–89.
[←327 ]
Ibid., 97.
[←328 ]
Brian E Daley, SJ, Gregory of Nazianzus (London: Routledge, 2006), 42–43.
[←329 ]
Gregory, On God and Christ, 86, 136, 137.
[←330 ]
Daley, Gregory, 29.
[←331 ]
Geoffrey Barraclough, ed, The Times Atlas of World History (London: Times Books, 1980), 60–61.
[←332 ]
Michael J Gorman, Apostle of the Crucified Lord: A Theological Introduction to Paul & His Letters (Grand Rapids, MI: William B Eerdmans, 2004), 184.
[←333 ]
See Georges Dumézil, Mythes et Dieux des Indo-Européens Hervé Coutau-Bégarie, ed (Paris: Flammarion, 1992).
[←334 ]
According to Georges Dumézil, neither Hebrew nor Greek religion and society reflected the tripartite cosmology of the Indo-Europeans. He suggested that the differences between the Greeks and Indo-European societies might reflect the influence of earlier civilizations in the Aegean and eastern Mediterranean on the Greeks but were more likely the product of their uniquely critical, innovative and creative character. Ibid., 55, 92.
[←335 ]
Cf., Lewis Ayres, Nicaea and its Legacy: An Approach to Fourth-Century Trinitarian Theology (New York: Oxford University Press, 2004), 291.
[←336 ]
Saint Augustine, The Trinity Second Edition tr Edmund Hill OP (Hyde Park, NY: New City Press, 1991), 372.
[←337 ]
Ibid., 398, 324.
[←338 ]
Ibid., 330, 337, 403.
[←339 ]
John Milbank, “Sacred Triads: Augustine and the Indo-European Soul,” (1997) 13(4) Modern Theology 451, at 462–463.
[←340 ]
Ibid., 463.
[←341 ]
Augustine, Trinity, 384.
[←342 ]
Ibid., 244.
[←343 ]
Ayres, Nicaea and its Legacy, 329.
[←344 ]
Ibid., 236.
[←345 ]
Colin Gunton, “Augustine, the Trinity, and the Theological Crisis of the West,” (1990) 43(1) Scottish Journal of Theology 33, at 36.
[←346 ]
Ibid., 36.
[←347 ]
Augustine, Trinity, 412.
[←348 ]
See, Saint Gregory of Nazianzus, On God and Christ: The Five Theological Orations and Two Letters to Cledonius Lionel Wickham, ed (Crestwood, NY: St Vladmir’s Seminary Press, 2002), 87–88. Augustine, on the other hand, employs partitive exegesis in a one-sided manner that makes Christ’s humanity clearly subservient to his divine mission “in which Christ comes to purify and reshape the attention of human beings towards eternal contemplation of and in the incorporeal and invisible divine three”: Lewis Ayres, Augustine and the Trinity (Cambridge: Cambridge University Press, 2010), 154.
[←349 ]
Gregory, Five Theological Orations, 137–138.
[←350 ]
Ayres lends support to that interpretation when he observes that, for Augustine, the purpose of Christ’s incarnation was to lead “the just towards contemplation of the Trinity — his incarnate materiality draws us towards his nature as the immaterial and fully divine Son”. Ayres, Augustine, 147.
[←351 ]
Gregory, Five Theological Orations, 131.
[←352 ]
Augustine, Trinity, 172, 285. On Augustine’s use of the Johannine comma, see 285 n41.
[←353 ]
Milbank, “Sacred Triads,” 451.
[←354 ]
See, Harold J Berman, Law and Revolution: The Formation of the Western Legal Tradition (Cambridge, MA: Harvard University Press, 1983), 85–119; and Marcel Gauchet, The Disenchantment of the World: A Political History of Religion tr Oscar Burge (Princeton, NJ: Princeton University Press, 1997).
[←355 ]
Alain de Benoist, On Being a Pagan (Atlanta, GA: Ultra, 2004), 125–127.
[←356 ]
Anglicanism is, of course, the most obvious example. See, e.g. Richard Hooker, Of the Laws of Ecclesiastical Polity Arthur Stephen McGrade, ed (Cambridge: Cambridge University Press, 1989) and Jeremy Morris, FD Maurice and the Crisis of Christian Authority (Oxford: Oxford University Press, 2005).
[←357 ]
Benoist, Pagan, 125.
[←358 ]
Cf., Joseph L Mangina, Karl Barth: Theologian of Christian Witness (Louisville, KY: Westminster John Knox Press, 2004), 119–120. Mangina characterizes Barth’s account of the “event of reconciliation” as “perhaps the most important paragraph in all CD IV, and among the most powerful in Barth’s whole corpus” (124).
[←359 ]
Karl Barth, Church Dogmatics: The Doctrine of Reconciliation IV 1 (London: T&T Clark, 2010), 181, 133, 127.
[←360 ]
Ibid., 347. See, also, Cornelius Van Til, Christianity and Barthianism (Phillipsburg, NJ: Presbyterian and Reformed Publishing, 1962), 461.
[←361 ]
Barth, CD IV 1, 90, 136.
[←362 ]
Ibid., 347.
[←363 ]
Mangina, Karl Barth, 127.
[←364 ]
Van Til, Barthianism, 39–42, 62.
[←365 ]
DG Hart, “Beyond the Battle for the Bible: What Evangelicals Missed in Van Til’s Critique of Barth,” in Bruce L McCormack and Clifford B Anderson, eds, Karl Barth and American Evangelicalism (Grand Rapids, MI: William B Eerdmans, 2011), 42–70.
[←366 ]
“Religion: Witness to an Ancient Truth,” Time: The Weekly Newsmagazine (1962) 79(16), 61.
[←367 ]
Michael Hardt and Antonio Negri, Empire (Cambridge, MA: Harvard University Press, 2000).
[←368 ]
Mangina, Karl Barth, 7–9, 30–31.
[←369 ]
Van Til, Barthianism, 117–118, 213.
[�
��370 ]
Barth, CD IV 1, 191–192.
[←371 ]
Van Til, Barthianism, 387, 438–439, 443.
[←372 ]
Ibid., 440, 463, 33.
[←373 ]
Ibid., 466–467, 55–56.
[←374 ]
Ibid., 122.
[←375 ]
Barth, CD IV 1, 240, 291, 328–329.
[←376 ]
Van Til, Barthianism, 49.
[←377 ]
Ibid., 49.
[←378 ]
See, e.g., Bruce L McCormack, “Afterword: Reflections on Van Til’s Critique of Barth,” in McCormack, American Evangelicalism, 366–380.
[←379 ]
Carys Moseley, Nations & Nationalism in the Theology of Karl Barth (Oxford: Oxford University Press, 2013), 4, 9, 11, 93.
[←380 ]
Ibid., 47, 57.
[←381 ]
Mangina, Karl Barth, 14.
[←382 ]
Moseley, Nations & Nationalism, 93–95, 181.
[←383 ]
Ibid., 94–95, 158–160.
[←384 ]
Ibid., 118–120, 167.
[←385 ]
Ibid., 203.
[←386 ]
Mangina, 36–37.
[←387 ]
Colin Gunton, “Barth, the Trinity, and Human Freedom,” (1986) 43(3) Theology Today 316, at 328.
[←388 ]
Ibid., 327.
[←389 ]
Barth, CD IV 1, 87; Mangina, Karl Barth, 159.
[←390 ]
Mangina, Karl Barth, 144, 159, 152.
[←391 ]
Moseley, Nations & Nationalism, 158, 166.
[←392 ]
General Wesley Clark, interview on CNN, 24 April 1999.
[←393 ]
Frank K Salter, On Genetic Interests: Family, Ethnicity, and Humanity in an Age of Mass Migration (Piscataway, NJ: Transaction, 2006).
[←394 ]
Barbara Oakley, et al., Pathological Altruism (New York: Oxford University Press, 2011).
[←395 ]
Karl Barth, Church Dogmatics: The Doctrine of Reconciliation IV 1 (London: T&T Clark, 2010), 198–199.
[←396 ]
NT Wright, Paul: Fresh Perspectives (London: SPCK, 2005), 10–11.
[←397 ]
Ibid., 154–155.
[←398 ]
Ibid., 27–29.
[←399 ]
Ibid., 37, 50–51.
[←400 ]
Ibid., 59, 68–69.
[←401 ]
Ibid., 85, 134.
[←402 ]
Ibid., 138.
[←403 ]
Ibid., 52, 34, 138.
[←404 ]
Tom Holland, Contours of Pauline Theology: A Radical New Survey of the Influences on Paul’s Biblical Writings (Fearn, UK: Mentor, 2004), 211.
[←405 ]
Another striking illustration of Wright’s emphasis on the seamless continuity between Paul’s thought and second-Temple Judaism can be found in his recent article on “Paul and the Patriarch: The Role of Abraham in Romans 4,” (2013) 35(3) Journal for the Study of the New Testament 207. The Old Covenant law of sin death and its place in salvation history from Moses to AD 70 simply vanishes from view in this article. Wright turns a blind eye to that history when he claims that “the whole point of Abraham and his family in Jewish thought, going all the way back to the redaction of Genesis and all the way forwards to the post-Pauline rabbinic commentaries on the book, is that Abraham and his family are God’s chosen means of dealing with the problem of Adam’s sin and its consequences” (233).
[←406 ]
Wright, Paul, 16, 126–127.
[←407 ]
E Michael Jones, The Jewish Revolutionary Spirit and Its Impact on World History (South Bend, IN: Fidelity Press, 2008), 37.
[←408 ]
Cf., Don K Preston, We Shall Meet Him in the Air: The Wedding of the King of Kings (Ardmore, OK: JaDon, 2009).
[←409 ]
Wright, Paul, 51, 143.
[←410 ]
Ibid., 142–144, 56.
[←411 ]
I found the following MA thesis useful in placing Wright’s work in its scholarly context: Ian C Cole, “The Quest for the Historical Jesus’ Use of Gehenna: A Critical Appraisal of the Work of N. T. Wright and His Portrayal of the Eschatology of the Historical Jesus,” M.A. in Biblical Studies Theses, Paper 1, Olivet Nazarene University, (2011), available online at: http://digitalcommons.olivet.edu/blit_mabs/1/.
[←412 ]
Stephen Westerholm, Perspectives Old and New on Paul: The “Lutheran Paul and His Critics (Grand Rapids, MI: William B Eerdmans, 2004), 117.
[←413 ]
Shawn Kelley, Racializing Jesus: Race, Ideology and the Formation of Modern Biblical Scholarhip (London: Routledge, 2002), 76.
[←414 ]
NT Wright, Paul: Fresh Perspectives (London: SPCK, 2005), 16.
[←415 ]
Kelley, Racializing Jesus, 148.
[←416 ]
Westerholm, Perspectives, 117.
[←417 ]
EP Sanders, Paul and Palestinian Judaism (Minneapolis, MN: Fortress Press, 1977), xiii.
[←418 ]
James DG Dunn, The New Perspective on Paul Revised Edition (Grand Rapids, MI: William B Eerdmans, 2005), 17–23.
[←419 ]
Ibid., 5.
[←420 ]
Sanders, Palestinian Judaism, 17, 543.
[←421 ]
Ibid., 419–423.
[←422 ]
Ibid., 555–556.
[←423 ]
Wright, Fresh Perspectives, 16.
[←424 ]
NT Wright, “Romans and the Theology of Paul,” in Jouette S Bassler, et al., Pauline Theology Vol 3 (Minneapolis, MN: Fortress Press, 1995), 66.
[←425 ]
Dunn, New Perspective, 7.
[←426 ]
Ibid., 30, 44.
[←427 ]
Ibid., 108–109, 111–113.
[←428 ]
Ibid., 117, 114–115, 34.
[←429 ]
Ibid., 34.
[←430 ]
Wright, Fresh Perspectives, 10–11.
[←431 ]
Wright, “Romans,” 32.
[←432 ]
NT Wright, “Paul and the Patriarch: The Role of Abraham in Romans 4,” (2013) 35(3) Journal for the Study of the New Testament 207, at 224.
[←433 ]
Wright, “Romans,” 41, 53.
[←434 ]
Ibid., 66, 65, 63, 61.
[←435 ]
NT Wright, “Whence and Whither Pauline Studies in the Life of the Church,” in Nicholas Perrin and Richard B Hays, eds, Jesus, Paul, and the People of God: A Theological Dialogue with NT Wright (Downers Grove, IL: IVP Academic, 2011), 279.
[←436 ]
Tom Holland, Contours of Pauline Theology: A Radical New Survey of the Influence’s on Paul’s Biblical Writings (Fearn, UK: Mentor, 2004), 42.
Dissident Dispatches Page 57
