The Pale Galilean Still Conquers

“Max Weber’s interpretation is rooted in Nietzsche’s reading of Judeo-Christianity as the resentment (ressentiment) of the weak against the strong, the slaves against their masters, the victims against their persecutors. The literal madness of Nietzsche’s attitude is that, close as he was to recognizing the truth of human culture, he willfully espoused its lie. He …

Westminster Eight: Of Christ the Mediator

1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediator between God and man (Isa. 42:1; 1 Pet. 1:19–20; John 3:16; 1 Tim. 2:5), the Prophet (Acts 3:22), Priest (Heb. 5:5–6), and King (Ps. 2:6. Luke 1:33), the Head and Savior of …

Westminster Seven: Of God”s Covenant With Man

1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward, but by some voluntary condescension on God’s part, which He hath been pleased to express by way of …

When Cartharsis Is Not the Main Point

“Irony is not demonstrable, I repeat, and it should not be, otherwise it would disturb the catharsis of those who enjoy the play at the cathartic level only. Irony is anticathartic. Irony is experience in a flash of complicity with the writer at his most subtle, against the larger part of the audience that remains …

Not By Epistemic Works, Lest Any Should Boast

In his essay on “Nietzsche As a Theological Resource,” Westphal says some things about particular and finite knowledge that reveal the heart of confusion in much pomo-friendly writing. He makes the point that knowledge of the Absolute does not bestow absoluteness on that knowledge. In this, he is quite right, as far as it goes. …