1<!DOCTYPE html> 2<html dir='ltr' xmlns='http://www.w3.org/1999/xhtml' xmlns:b='http://www.google.com/2005/gml/b' xmlns:data='http://www.google.com/2005/gml/data' xmlns:expr='http://www.google.com/2005/gml/expr'> 3<head> 4<link href='https://www.blogger.com/static/v1/widgets/4165133002-widget_css_bundle.css' rel='stylesheet' type='text/css'/> 5<meta content='text/html; charset=UTF-8' http-equiv='Content-Type'/> 6<meta content='blogger' name='generator'/> 7<link href='https://www.faith-theology.com/favicon.ico' rel='icon' type='image/x-icon'/> 8<link href='https://www.faith-theology.com/' rel='canonical'/> 9<link rel="alternate" type="application/atom+xml" title="Faith and Theology - Atom" href="https://www.faith-theology.com/feeds/posts/default" /> 10<link rel="alternate" type="application/rss+xml" title="Faith and Theology - RSS" href="https://www.faith-theology.com/feeds/posts/default?alt=rss" /> 11<link rel="service.post" type="application/atom+xml" title="Faith and Theology - Atom" href="https://draft.blogger.com/feeds/14261952/posts/default" /> 12<!--Can't find substitution for tag [blog.ieCssRetrofitLinks]--> 13<meta content='https://www.faith-theology.com/' property='og:url'/> 14<meta content='Faith and Theology' property='og:title'/> 15<meta content='' property='og:description'/> 16<title>Faith and Theology</title> 17<style id='page-skin-1' type='text/css'><!-- 18/* ************ START OF CSS STYLING ************ */ 19/* ----------------------------------------------------------------------- 20Template Geek 21Customizado por Juliana Sardinha 22Blog: http://dicasblogger.blogspot.com 23Designer original: Blogger Template External 24Autor: Ourblogtemplates.com 25"""NÃO RETIRE OS CRÃDITOS""" 26----------------------------------------------------------------------- */ 27/* Variable definitions 28======================== 29<Variable name="bodybgColor" description="Body Background Color" 30type="color" default="#FFBBE8"> 31<Variable name="blogframeColor" description="Blog Background Color" 32type="color" default="#800040"> 33<Variable name="blogBorderColor" description="Blog Border Color" 34type="color" default="#800040"> 35<Variable name="headerbgColor" description="Header Background Color" 36type="color" default="#ffffff"> 37<Variable name="headerBorderColor" description="Header Border Color" 38type="color" default="#800040"> 39<Variable name="blogTitleColor" description="Blog Title Color" 40type="color" default="#800040"> 41<Variable name="blogDescriptionColor" description="Blog Description Color" 42type="color" default="#800040"> 43<Variable name="commentboxBorderColor" description="Comment Box Border Color" 44type="color" default="#C94093">
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1146 1147</div></div> 1148<div id='blog-wrapper'> 1149<div id='upper-wrapper'> 1150<div id='header-wrapper'> 1151<div class='header section' id='header'><div class='widget Header' data-version='1' id='Header1'> 1152<div id='header-inner'> 1153<a href='https://www.faith-theology.com/' style='display: block'> 1154<img alt='Faith and Theology' height='140px; ' id='Header1_headerimg' src='https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEio8ANkQ_hdMqIq2uxrABxitfde3hE0g2B8TZyqmP4MbDHqxTESMXc4R0ASFzVLeX8Rn7veHo8X8Pk38YnhcyqwGkr4jfQzo4PxDItnOp5bNRu3VDXX6P90oUQy6IbAYublM0yBYA/s1600/Faith%252Btheology%252Bbanner%252B4.jpg' style='display: block' width='900px; '/> 1155</a> 1156</div> 1157</div></div> 1158</div> 1159<div style='clear: both;'></div> 1160<div id='linkbar-wrapper'> 1161<div class='linkbar section' id='linkbar'><div class='widget LinkList' data-version='1' id='LinkList1'> 1162<h2>Matt Wilcoxen</h2> 1163<div class='widget-content'> 1164<ul> 1165<li><a href='https://www.faith-theology.com/p/matt-wilc.html'>Matt Wilcoxen</a></li> 1166<li><a href='https://www.faith-theology.com/p/contributors.html'>Previous authors</a></li> 1167<li><a href='http://www.faith-theology.com/2006/12/book-reviews.html'>Books for review</a></li> 1168<li><a href='http://www.faith-theology.com/p/sermons.html'>Teaching by Ben Myers</a></li> 1169<li><a href='http://feeds.feedburner.com/faith-theology'>RSS</a></li> 1170</ul> 1171<div class='clear'></div> 1172</div> 1173</div></div> 1174</div> 1175<div style='clear: both;'></div> 1176</div> 1177<!-- end upper-wrapper --> 1178<div id='header-bottom'> 1179<div class='no-items section' id='um_identificador_unico*'></div> 1180</div> 1181<div id='content-wrapper'> 1182<div id='main-wrapper'> 1183<div class='main section' id='main'><div class='widget Blog' data-version='1' id='Blog1'> 1184<div class='blog-posts'> 1185<!--Can't find substitution for tag [adStart]--> 1186<h2 class='date-header'>Monday, 23 September 2019</h2> 1187<div class='post'> 1188<a name='2210705526235051993'></a> 1189<h3 class='post-title'> 1190<a href='https://www.faith-theology.com/2019/09/aquinas-on-emotion-pt-2-st-223.html'>Aquinas on emotion, pt. 2 (ST 2.23)</a> 1191</h3> 1192<div class='post-header-line-1'></div> 1193<p class='post-footer-line post-footer-line-1' style='font-size: .9em; margin-bottom: 5px;'><span class='post-1'> 1194Posted by 1195Matt Wilcoxen 1196</span> 1197<span class='post-comment-link'> 1198<a class='comment-link' href='https://www.faith-theology.com/2019/09/aquinas-on-emotion-pt-2-st-223.html#comment-form' onclick=''>0 1199comments</a> 1200</span> 1201<span class='post-icons'> 1202<span class='item-action'> 1203<a href='https://draft.blogger.com/email-post/14261952/2210705526235051993' title='Email Post'> 1204<span class='email-post-icon'> </span> 1205</a> 1206</span> 1207<span class='item-control blog-admin pid-316598371'> 1208<a href='https://draft.blogger.com/post-edit.g?blogID=14261952&postID=2210705526235051993&from=pencil' title='Edit Post'> 1209<span class='quick-edit-icon'> </span> 1210</a> 1211</span> 1212</span> 1213</p> 1214<div class='post-body'> 1215<p><div class="separator" style="clear: both; text-align: center;"> 1216<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlXEVPpisQgiz1SScOde_9koAHd_zpeL9Js2MtTTRAszoW_b65sIGypKe-uPcFn7z3MWVhpDhnyMM5ZGtZoWQr7CqJsui9ib_EYy-vNo5HK3slmRnOeQo7isQpRIMsQavUAGgDjw/s1600/Carlo_Crivelli_007.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1600" data-original-width="1030" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlXEVPpisQgiz1SScOde_9koAHd_zpeL9Js2MtTTRAszoW_b65sIGypKe-uPcFn7z3MWVhpDhnyMM5ZGtZoWQr7CqJsui9ib_EYy-vNo5HK3slmRnOeQo7isQpRIMsQavUAGgDjw/s320/Carlo_Crivelli_007.jpg" width="206" /></a></div> 1217In a previous post I began a commentary on Aquinas' understanding of emotion (or "the passions") as it is laid out in the <i>Summa theologica</i>. In <a href="https://www.faith-theology.com/2019/09/aquinas-on-emotion-pt-1-222.html">that reflection (on ST 2.22)</a>, the focus was on the nature of the soul's passivity in its appetitive part, a feature that inheres in the soul by virtue of the fact that it exists in potentiality rather than actuality. The soul's appetite is drawn toward its own perfection but is limited by the objects presented to it by the objects of sense as managed (or mismanaged) by the soul's intellectual powers. Having laid this foundation, in ST 2.23 Aquinas turns to a taxonomy of the passions in the soul.<br /> 1218<br /> 1219The first point Aquinas makes here is to remind the reader of a distinction made earlier in the <i>Summa </i>(cf. ST 1.81.2) within the appetitive part of the soul--a distinction of the concupiscible and the irascible. The former is the soul's simple disposition to pursue pleasure and avoid pain, while the latter is the soul's more complex power to resist things that are either obstacles to pleasure or that will cause pain. The concupiscible power of the passions would make sense without the existence of the irascible power, but not vice versa. The irascible power is essential to the soul, however, because it is the ability of one passion to overrule another. To make a trite illustration: the irascible passion of the fear of becoming obese (and thus having a heart attack leading to premature death) can, at least in theory, overrule the concupiscent passion of joy I have in the consumption of ice cream. Lying beneath the irascible passion, then, is a deeper awareness of the soul's long range pursuit of the good.<br /> 1220<br /> 1221The complexity of the irascible passions is illuminated further by consideration of the fact that these passions are not always definable by the mutually exclusive oppositions of pleasure and pain, good or evil, as are the concupiscible passions. For instance, the soul might actually be drawn toward some difficulty because it regards it as relating to, or causing, some good. This is the passion of "daring". At the same time, the soul might also consider the very same difficult object as an evil, something to be shunned because of its potential for harm. This is the passion of "fear". By contrast, the concupiscent passions regard a single object as either "good" or "evil". While Aquinas does not say it this way explicitly, it seems that the concupiscible power is oriented toward a single object in a single moment while the irascible power derives from the past and extends into the future, and thus relates to multiple objects at once.<br /> 1222<br /> 1223While it may seem that every passion, concupiscible or irascible, has its contrary, there is one very notable exception. There is nothing that can be said to be a contrary to the passion of anger. Anger is caused in the soul by a difficult evil that is already present and so cannot be avoided. In such situations, the soul must either succumb to this evil and experience sorrow, or the soul must attack the evil in anger. By contrast, if there is a (presumably ultimate) good present and obtained, the irascible passion ceases to move toward or away at all, and the soul can rest in the concupiscent satisfaction of the good.<br /> 1224<br /> 1225The outstanding question for Aquinas in this section is whether there can be distinct passions in the soul that are complementary, and not contrary, to one another. He answers in the affirmative, due to three distinct motions that an object elicits from the soul: attraction, movement, and consummation. Thus the same perceived good may elicit the complementary concupiscible passions of (a) love, (b) desire, and (c) delight, while a perceived evil may elicit (d) hatred, (e) aversion, and (f) sorrow. In the realm of the irascible passions, there is orientation toward the difficulty as a good in (a') hope, (b') daring, and (c') [cessation of irascibility], and the orientation toward the difficulty as an evil (d') despair, (e') fear, and (f') anger.<br /> 1226<br /> 1227It should be evident how within this schema how misfires may occur at the level of the concupiscible passions. The soul might be attracted in love toward something that is not, in fact, good. The soul would then move toward this object in desire. However, upon obtaining the good, the soul would discover itself to be in sorrow rather than delight. Of course, the reverse error might be the case: the soul might perceive some good as an evil, shun it, not achieve the object of delight, and thus find itself in sorrow. In both cases the error is due to a misapprehension of the good. Interestingly, what is not at all possible is for the soul to stumble into delight. If it does not perceive the good as a good it cannot progress toward it. If it perceives something evil as good it cannot help but pursue it.<br /> 1228<br /> 1229Even the irascible passions appear to be no match for a misapprehension of the good. If the soul's response to difficulty is always to treat it only under the aspect of evil, then it will be in despair and fear, and its end will always be anger. At the same time, there is yet another interesting feature emerging in this section of Aquinas' account of the passions: it does not appear to be at all possible for the irascible passions of hope and daring to go wrong. Because evil is parasitic on the good and must ultimately pass away, the soul must learn to consider every evil within the context of what is real--the ultimate good. The soul's concupiscible passion(s) of love and its irascible passion(s) of hope must be trained by faith's contemplation of God.</p> 1230<div style='clear: both;'></div> 1231</div> 1232<div class='post-footer'> 1233<p class='post-footer-line post-footer-line-2'><span class='post-labels'> 1234Labels: 1235<a href='https://www.faith-theology.com/search/label/Aquinas' rel='tag'>Aquinas</a>, 1236<a href='https://www.faith-theology.com/search/label/emotion' rel='tag'>emotion</a>, 1237<a href='https://www.faith-theology.com/search/label/passions' rel='tag'>passions</a>, 1238<a href='https://www.faith-theology.com/search/label/soul' rel='tag'>soul</a>, 1239<a href='https://www.faith-theology.com/search/label/theology' rel='tag'>theology</a> 1240</span> 1241</p> 1242<div addthis:title='Aquinas on emotion, pt. 2 (ST 2.23)' addthis:url='https://www.faith-theology.com/2019/09/aquinas-on-emotion-pt-2-st-223.html' class='addthis_toolbox addthis_default_style' style='padding-top:5px;margin-bottom:-4px;'> 1243<a class='addthis_button_facebook_like' fb:like:layout='button_count'></a> 1244<a class='addthis_button_tweet'></a> 1245<a class='addthis_counter addthis_pill_style'></a> 1246</div>
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1255 1256</div> 1257</div> 1258<h2 class='date-header'>Friday, 20 September 2019</h2> 1259<div class='post'> 1260<a name='23952296681071503'></a> 1261<h3 class='post-title'> 1262<a href='https://www.faith-theology.com/2019/09/aquinas-on-emotion-pt-1-222.html'>Aquinas on emotion, pt. 1 (ST 2.22)</a> 1263</h3> 1264<div class='post-header-line-1'></div> 1265<p class='post-footer-line post-footer-line-1' style='font-size: .9em; margin-bottom: 5px;'><span class='post-1'> 1266Posted by 1267Matt Wilcoxen 1268</span> 1269<span class='post-comment-link'> 1270<a class='comment-link' href='https://www.faith-theology.com/2019/09/aquinas-on-emotion-pt-1-222.html#comment-form' onclick=''>0 1271comments</a> 1272</span> 1273<span class='post-icons'> 1274<span class='item-action'> 1275<a href='https://draft.blogger.com/email-post/14261952/23952296681071503' title='Email Post'> 1276<span class='email-post-icon'> </span> 1277</a> 1278</span> 1279<span class='item-control blog-admin pid-316598371'> 1280<a href='https://draft.blogger.com/post-edit.g?blogID=14261952&postID=23952296681071503&from=pencil' title='Edit Post'> 1281<span class='quick-edit-icon'> </span> 1282</a> 1283</span> 1284</span> 1285</p> 1286<div class='post-body'> 1287<p><div class="separator" style="clear: both; text-align: center;"> 1288<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSfr_whHbuinRVKVhrRti5TYXtx5wtIjmP3txi28ktZWxJISxLg0oQUjP6a3_yh6p7McUL8jgYo8iK8jVJSD54KgCuJn4hIJMR9E7_fSRGH7a3hnQbPnq39wjpXPZ6EIEUbXMIxA/s1600/Carlo_Crivelli_007.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1600" data-original-width="1030" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSfr_whHbuinRVKVhrRti5TYXtx5wtIjmP3txi28ktZWxJISxLg0oQUjP6a3_yh6p7McUL8jgYo8iK8jVJSD54KgCuJn4hIJMR9E7_fSRGH7a3hnQbPnq39wjpXPZ6EIEUbXMIxA/s320/Carlo_Crivelli_007.jpg" width="206" /></a></div> 1289The account of the emotions (or passions) serves an important role in the anthropology of Thomas Aquinas' <i>Summa theologica</i>, being situated between the treatment of human will and agency on the one hand (2.8-21), and the treatise on virtues on the other (2.49-89). These discussions all unfold, of course, under the heading of the human person's <i>telos, </i>which is eternal happiness in the vision of the divine essence (cf. 2.1-7). This, true happiness, is obtained through the turning of the self toward the one Object that will finally satisfy. For this reason Aquinas must consider the self in terms both of its rational intentionality and of its desire, or appetite, before finally considering the proper interrelation of the two in the formation of the virtues.<br /> 1290<br /> 1291 In the coming weeks I will isolate, and attempt a brief commentary on, Aquinas' account of the soul's appetitive faculty--the passions (2.22-48). Today I start with <i>Summa theologica </i>2.22.<br /> 1292<br /> 1293Aquinas sees the soul as being "passive" in three ways. The soul is passive in its general receptivity. It is passive in its ability for change that occurs through its innate receptivity; the soul can be moved. Most directly, it is passive in that the soul's change moves it from a better state to a worse state. It is in this final sense, especially, that we are to understand the soul's passions. The soul, while theoretically incorruptible in itself, is passionate because of it being part of a soul-body composite that is subject to time and decay.<br /> 1294<br /> 1295The reason that the soul's passions are said to be <i>affective </i>and moved, rather than apprehensive and active, is because of the fact that this faculty of desire is malleable, full of unrealized goals--"drawn to that which belongs to the agent" (2.21.2). In other words, the human soul belongs to "defect" rather than to "perfection", which is to say that it is in potentiality rather than in actuality, and therefore is driven forward to its perfection in the first principle with an intensity. It is internally moved toward its own realization or perfection and thus is, we might say, a form of involuntary yearning--a sort of passive activity, a type of suffering that originates from within.<br /> 1296<br /> 1297Quoting St. John of Damascus, Aquinas says that "passion is a movement of the irrational soul, when we think of good or evil". This yearning faculty of desire that is passion is moved by the objects presented to it by the means of the senses, the "corporeal organs", whose foci are themselves managed by the intellect. The passions are therefore beholden to the objects and manner of the intellect's contemplation. The proper function of the passions, then, is that they "suffer Divine things" (Dionysius), meaning that the Object(s) to which they are united are God and all things in God. Yet, by themselves, they are corruptible, and can lead the soul to become attached to things in a wrong manner.<br /> 1298<br /> 1299In sum, the passions or emotions represent the soul's inherent incompleteness, and thus need of perfection. The soul is not merely passive and irrational it is also, by virtue of the intellect (or will), active and rational. The human soul is thus a composite of receptivity and activity, a potentiality in motion toward actuality. This creates a stark contrast with God, who is simple and entirely actual, and who thus has no passions or emotions. One might say it this way: when God loves his love is never general, corruptible, or intense. He already knows what he loves, loves it perfectly, and possesses the object of his love--namely, Himself.</p> 1300<div style='clear: both;'></div> 1301</div> 1302<div class='post-footer'> 1303<p class='post-footer-line post-footer-line-2'><span class='post-labels'> 1304Labels: 1305<a href='https://www.faith-theology.com/search/label/Aquinas' rel='tag'>Aquinas</a>, 1306<a href='https://www.faith-theology.com/search/label/emotion' rel='tag'>emotion</a>, 1307<a href='https://www.faith-theology.com/search/label/intellect' rel='tag'>intellect</a>, 1308<a href='https://www.faith-theology.com/search/label/passions' rel='tag'>passions</a>, 1309<a href='https://www.faith-theology.com/search/label/scholasticism' rel='tag'>scholasticism</a>, 1310<a href='https://www.faith-theology.com/search/label/soul' rel='tag'>soul</a>, 1311<a href='https://www.faith-theology.com/search/label/theology' rel='tag'>theology</a>, 1312<a href='https://www.faith-theology.com/search/label/will' rel='tag'>will</a> 1313</span> 1314</p> 1315<div addthis:title='Aquinas on emotion, pt. 1 (ST 2.22)' addthis:url='https://www.faith-theology.com/2019/09/aquinas-on-emotion-pt-1-222.html' class='addthis_toolbox addthis_default_style' style='padding-top:5px;margin-bottom:-4px;'> 1316<a class='addthis_button_facebook_like' fb:like:layout='button_count'></a> 1317<a class='addthis_button_tweet'></a> 1318<a class='addthis_counter addthis_pill_style'></a> 1319</div>
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1328 1329</div> 1330</div> 1331<h2 class='date-header'>Thursday, 19 September 2019</h2> 1332<div class='post'> 1333<a name='37718703070575433'></a> 1334<h3 class='post-title'> 1335<a href='https://www.faith-theology.com/2019/09/the-suffering-of-love.html'>The Suffering of Love</a> 1336</h3> 1337<div class='post-header-line-1'></div> 1338<p class='post-footer-line post-footer-line-1' style='font-size: .9em; margin-bottom: 5px;'><span class='post-1'> 1339Posted by 1340Matt Wilcoxen 1341</span> 1342<span class='post-comment-link'> 1343<a class='comment-link' href='https://www.faith-theology.com/2019/09/the-suffering-of-love.html#comment-form' onclick=''>0 1344comments</a> 1345</span> 1346<span class='post-icons'> 1347<span class='item-action'> 1348<a href='https://draft.blogger.com/email-post/14261952/37718703070575433' title='Email Post'> 1349<span class='email-post-icon'> </span> 1350</a> 1351</span> 1352<span class='item-control blog-admin pid-316598371'> 1353<a href='https://draft.blogger.com/post-edit.g?blogID=14261952&postID=37718703070575433&from=pencil' title='Edit Post'> 1354<span class='quick-edit-icon'> </span> 1355</a> 1356</span> 1357</span> 1358</p> 1359<div class='post-body'> 1360<p><div class="separator" style="clear: both; text-align: center;"> 1361<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFYtfIy9-pS8UBDrcK6N3wVmn2qdH3pt0r_hn9fX08mpLOv5Eok5QeSEP1lfO35oVLI_SLrZsiRHB9AIn5aWCX8r1QP2m0tA3-YuT_AlRoSp_CJvhI2ygOHjBC13ViPylHOLbrKg/s1600/download+%25281%2529.jpeg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="194" data-original-width="259" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFYtfIy9-pS8UBDrcK6N3wVmn2qdH3pt0r_hn9fX08mpLOv5Eok5QeSEP1lfO35oVLI_SLrZsiRHB9AIn5aWCX8r1QP2m0tA3-YuT_AlRoSp_CJvhI2ygOHjBC13ViPylHOLbrKg/s1600/download+%25281%2529.jpeg" /></a></div> 1362There is something uniquely eternal about love. After all: "and now faith, hope, and love abide, these three; and the greatest of these is love" (1 Cor 13:13), and "God is love" (1 Jn 4:8). Love, unlike faith and hope, is uniquely conceivable without a temporal dimension. Love cares for what has come to be--what is--and not for the formless possibility of what might be in the future. This is why love is tortured by time, which continually threatens the objects in which it rests. Only love can, and must, suffer, while faith and hope do not.<br /> 1363<div> 1364<br /></div> 1365<div> 1366<div> 1367Human agency is the agency of love, the operation of this most divine longing. Yet the opportunities for the action of love are too often inaccessible to us. The more aware we are of the world, the more love is awakened within us and the more incompetent we find ourselves to be in uniting with the loveliness within objects. There is literally not enough time for our love. We have not the skills needed to enact it. When we seem to have succeeded in some small measure, it is at the painful cost of neglecting some other loveliness. The byproduct of love in the midst of temporality is always grief and regret.</div> 1368</div> 1369<div> 1370<br /></div> 1371<div> 1372To be temporal is to suffer, not because time is evil but because there is something timeless at the core of our being: "he has placed eternity in their hearts" (Ecc 3:11). This is why the physical ailments we term "suffering" are so insufferable: because they eat away at the already-too-little time and energy we have for love. And perhaps this explains the most suffocating forms of depression: an oppressive sense of dread as our fallen and finite capacities encounter a world of infinite loveliness. Whether diagnosable or not, species of these sufferings are the inevitable price of a life that is lived in a temporal world that is "charged with the grandeur of God". </div> 1373<div> 1374<br /></div> 1375<div> 1376The ultimate realization of temporal suffering is the final loss of agency in death, for there the possibility of love is at an end. Death thus makes the task of love infinitely more urgent, but at the same time it renders love's meaning questionable in the extreme."The afterlife," conceived simplistically as an indefinite continuation of this form of temporal existence, would only exacerbate this problem. Love would never find its home. Its sense of loss would mount infinitely with the coming into being and passing away of the objects (and moments) of love. In light of this perplexing antinomy, we must conclude that death itself is some form of mercy, precisely because it is the necessary presupposition of the possibility of some other, better, form of love's existence. </div> 1377<div> 1378<br /></div> 1379<div> 1380"Unless a grain of wheat falls into the earth and dies, it remains
1380just a single grain; but if it dies, it bears much fruit" (Jn 12:24). The scriptures speak of death neither as love's total cessation, nor as an intrusive but ultimately temporary obstacle in love's infinite march forward. No, death is somehow the doorway to love's home. One dies in order to live in a new mode, one in which all of love's objects, one's own and those of others, are present to one all at once with their true depth of loveliness, its Source, now apparent. No longer must one object and its loveliness give way to another in a cruel zero-sum game; now all serve as factors in a multiplication whose product is innumerable. This is the hope of resurrection, and this is why love must take up its cross and suffer. </div> 1381</p> 1382<div style='clear: both;'></div> 1383</div> 1384<div class='post-footer'> 1385<p class='post-footer-line post-footer-line-2'><span class='post-labels'> 1386Labels: 1387<a href='https://www.faith-theology.com/search/label/death' rel='tag'>death</a>, 1388<a href='https://www.faith-theology.com/search/label/desire' rel='tag'>desire</a>, 1389<a href='https://www.faith-theology.com/search/label/love' rel='tag'>love</a>, 1390<a href='https://www.faith-theology.com/search/label/resurrection' rel='tag'>resurrection</a>, 1391<a href='https://www.faith-theology.com/search/label/spirituality' rel='tag'>spirituality</a>, 1392<a href='https://www.faith-theology.com/search/label/suffering' rel='tag'>suffering</a>, 1393<a href='https://www.faith-theology.com/search/label/theology' rel='tag'>theology</a> 1394</span> 1395</p> 1396<div addthis:title='The Suffering of Love' addthis:url='https://www.faith-theology.com/2019/09/the-suffering-of-love.html' class='addthis_toolbox addthis_default_style' style='padding-top:5px;margin-bottom:-4px;'> 1397<a class='addthis_button_facebook_like' fb:like:layout='button_count'></a> 1398<a class='addthis_button_tweet'></a> 1399<a class='addthis_counter addthis_pill_style'></a> 1400</div>
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1409 1410</div> 1411</div> 1412<h2 class='date-header'>Wednesday, 31 July 2019</h2> 1413<div class='post'> 1414<a name='4979091564514597021'></a> 1415<h3 class='post-title'> 1416<a href='https://www.faith-theology.com/2019/07/a-little-guide-to-cur-deus-homo.html'>A little guide to 'Cur Deus homo?'</a> 1417</h3> 1418<div class='post-header-line-1'></div> 1419<p class='post-footer-line post-footer-line-1' style='font-size: .9em; margin-bottom: 5px;'><span class='post-1'> 1420Posted by 1421Matt Wilcoxen 1422</span> 1423<span class='post-comment-link'> 1424<a class='comment-link' href='https://www.faith-theology.com/2019/07/a-little-guide-to-cur-deus-homo.html#comment-form' onclick=''>0 1425comments</a> 1426</span> 1427<span class='post-icons'> 1428<span class='item-action'> 1429<a href='https://draft.blogger.com/email-post/14261952/4979091564514597021' title='Email Post'> 1430<span class='email-post-icon'> </span> 1431</a> 1432</span> 1433<span class='item-control blog-admin pid-316598371'> 1434<a href='https://draft.blogger.com/post-edit.g?blogID=14261952&postID=4979091564514597021&from=pencil' title='Edit Post'> 1435<span class='quick-edit-icon'> </span> 1436</a> 1437</span> 1438</span> 1439</p> 1440<div class='post-body'> 1441<p><div class="separator" style="clear: both; text-align: center;"> 1442<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2gC9pvyifMIQP1KC8tiYhoL5xFPHYQbVhlw4NPm7M_2IsdvKJfqqwWmqK8QUPTK3-1kjszcQp1rNxw9M6Rxe9oC0VgpuaSdVQDSOYcHeiz17kpQN2-r-7Ozs9w92sl0Y_-6TcKg/s1600/download.jpeg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="234" data-original-width="215" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2gC9pvyifMIQP1KC8tiYhoL5xFPHYQbVhlw4NPm7M_2IsdvKJfqqwWmqK8QUPTK3-1kjszcQp1rNxw9M6Rxe9oC0VgpuaSdVQDSOYcHeiz17kpQN2-r-7Ozs9w92sl0Y_-6TcKg/s1600/download.jpeg" /></a></div> 1443Anselm's "satisfaction theory of the atonement" is much maligned, often by those who, in my opinion, are dealing with a caricature of what Anselm actually advances in his eleventh-century work <i>Cur Deus homo? </i>His model often gets lumped in with penal substitutionary accounts of the atonement, despite the fact that Anselm goes out of his way to argue that the death of Christ is not an instance of God forcing an innocent person to die for the wicked. Also, Anselm's account is primarily ontological, and only distantly and secondarily juridical.<br /> 1444<br /> 1445It's sometimes said that the concept of "honor" with which Anselm works is rooted in medieval feudalism and that, outside this context, this model of the atonement therefore falls apart. It's important to note that, when Anselm talks of the honor God is due, he is talking about the worship that the creature owes the Creator.<br /> 1446<br /> 1447Anyways, if you're going to reject or critique Anselm's account, even in passing, you should at least have an accurate view of what he argues, and understand him on his own terms. So, in what follows I take a quick stab at laying out his argument for you, with references to the pertinent sections of the two books. I've skipped over some things (e.g., the discussion of why the number of fallen humanity couldn't be restored by angels), and I've left out any biblical references. This is designed to function as a rough-and-ready guide for you to read <i>Cur Deus homo? </i>for yourself.<br /> 1448<br /> 1449Without further ado, here's my synthetic outline of <i>Cur Deus homo</i>?<br /> 1450<br /> 1451A. The redeemer must be a divine person (1.5)<br /> 1452<ol> 1453<li>The one by whom humanity is redeemed is owed worship and service.</li> 1454<li>Humanity is not to worship and serve anything other than God.</li> 1455<li>Therefore, the one who redeems humanity must be God.</li> 1456</ol> 1457<div> 1458B. The redemption through this divine person cannot be externally compelled. (1.6-1.7)</div> 1459<div> 1460<ol> 1461<li>If God is compelled to redemption by, e.g., the devil's power over human beings, then he is not omnipotent.</li> 1462<li>But God is omnipotent, and all things are in the power of his will.</li> 1463<li>Therefore, redemption must be compelled by God's will alone. </li> 1464</ol> 1465<div> 1466C. The mode of this redemption (i.e., the incarnation of Christ the Son) must be necessary, consequent upon the wisdom of the divine will. (1.6-1.7)</div> 1467</div> 1468<div> 1469<ol> 1470<li>God is supremely wise, which means he doesn't do anything unnecessarily.</li> 1471<li>God willed to redeem humankind through the incarnation of his Son. </li> 1472<li>Therefore, the incarnation of God's Son must be necessary for redemption.</li> 1473</ol> 1474<div> 1475D. The mode of this redemption (i.e., the incarnation of Christ the Son) must be voluntary, consequent upon the justice of the divine will (1.8)</div> 1476</div> 1477<div> 1478<ol> 1479<li>God is just, which means he does not force the innocent to bear the sins of the guilty.</li> 1480<li>Redemption came about through the incarnation of Christ the Son.</li> 1481<li>Therefore, the incarnation of Christ the Son is not a case of the innocent being forced to bear the sins of the guilty. </li> 1482</ol> 1483E. The incarnation of Christ the Son achieved redemption, not through obedience to a command to die, but through obedience to a command to live as a righteou
1483s human being. (1.9-1.10)</div> 1484<div> 1485<ol> 1486<li>What God commanded Christ the Son was what he commands of humankind generally: to live a righteous life of worship (or honor) of God. </li> 1487<li>This was the command that Christ the Son obeyed, and it was for obedience to this command that sinful humanity killed him.</li> 1488<li>Therefore, Christ the Son's death is only secondarily related to redemption, consequent upon the state of those he came to redeem. </li> 1489</ol> 1490F. Humanity must be redeemed from humanity's own inability to render to God the positive obedience and worship--"honor"--he is due. (1.11-12)</div> 1491<div> 1492<ol> 1493<li>What is owed God is the "honor" he is due as Creator, that is, total and complete worship.</li> 1494<li>There is nothing greater than this that can be given to God in exchange for failure in this regard.</li> 1495<li>Therefore, this requirement of total honor must be satisfied by humanity. </li> 1496</ol> 1497<div> 1498G. The necessity of punishment for failure to honor God is consequent upon the perfection of the divine nature. (1.13-15)</div> 1499</div> 1500<div> 1501<ol> 1502<li>God's honor is incorruptible and unalterable, and every creature owes God this honor by virtue of its being related to him as Creator. </li> 1503<li>The presence in God's creation of dishonor is an ontological challenge to God's very nature. </li> 1504<li>Therefore, on the pain of compromising the perfection of the divine nature (impossible), God must punish sin. </li> 1505</ol> 1506<div> 1507H. The punishment due for sin is proportional to the honor not given to God. (1.19-24) </div> 1508</div> 1509<div> 1510<ol> 1511<li>The honor that God is due, by virtue of his nature, is infinite and total. </li> 1512<li>The punishment given for failure in this regard must be proportional to this failure.</li> 1513<li>Therefore, the punishment humanity incurs necessarily (on pain of God forfeiting his nature, which is impossible) is infinite and total. </li> 1514</ol> 1515<div> 1516I. Only Jesus Christ as the divine-human mediator can render to God the positive honor he is due, and also bear the negative consequences of humanity's failure to honor God. (1.25)</div> 1517<div> 1518<ol> 1519<li>To offer the honor God is due, he must be fully human. (2.6)</li> 1520<li>To overcome the infinite punishment humanity has incurred, he must enter into it as one whose infinite nature can overcome even this. He must be God, who is greater than all things. (2.7, 14-15)</li> 1521<li>Therefore, he must be both human and God, with these two natures neither mixed together, nor separated, but united hypostatically, in one person. (2.8-9)</li> 1522</ol> 1523J. It is necessary for God to become man in just this way, contingent on God's will to create. (2.4-5)</div> 1524<div> 1525<ol> 1526<li>God is omnipotent and his purposes cannot be frustrated. </li> 1527<li>God wills to create a humanity that honors him and attains blessedness.</li> 1528<li>Therefore, God must necessarily become incarnate and redeem humanity when it falls. </li> 1529</ol> 1530</div> 1531<div> 1532What follows from all of this is that redemption, while it is achieved by Christ, is entered into only through being joined to Christ through the Spirit. Participation in Christ as the one who obeys and the one who undoes the consequences of sin ("punishment") is indispensable.</div> 1533</div> 1534<div> 1535<br /></div> 1536<div> 1537When it's all said and done, Anselm's interlocutor in this work, Boso, concludes of this model of the atonement: "There can be nothing more logical, nothing sweeter, nothing more desirable that the world can hear. I indeed derive such confidence from this that I cannot now express in words with what joy my heart is rejoicing" (2.19). You may not come to the same conclusion, but I hope at least you'll achieve a more accurate understanding of this great text.</div> 1538</p> 1539<div style='clear: both;'></div> 1540</div> 1541<div class='post-footer'> 1542<p class='post-footer-line post-footer-line-2'><span class='post-labels'> 1543Labels: 1544<a href='https://www.faith-theology.com/search/label/Anselm' rel='tag'>Anselm</a>, 1545<a href='https://www.faith-theology.com/search/label/atonement' rel='tag'>atonement</a>, 1546<a href='https://www.faith-theology.com/search/label/christology' rel='tag'>christology</a>, 1547<a href='https://www.faith-theology.com/search/label/medieval%20theology' rel='tag'>medieval theology</a> 1548</span> 1549</p> 1550<div addthis:title='A little guide to 'Cur Deus homo?'' addthis:url='https://www.faith-theology.com/2019/07/a-little-guide-to-cur-deus-homo.html' class='addthis_toolbox addthis_default_style' style='padding-top:5px;margin-bottom:-4px;'> 1551<a class='addthis_button_facebook_like' fb:like:layout='button_count'></a> 1552<a class='addthis_button_tweet'></a> 1553<a class='addthis_counter addthis_pill_style'></a> 1554</div>
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1563 1564</div> 1565</div> 1566<h2 class='date-header'>Sunday, 21 July 2019</h2> 1567<div class='post'> 1568<a name='413303133672221095'></a> 1569<h3 class='post-title'> 1570<a href='https://www.faith-theology.com/2019/07/remi-brague-curing-mad-truths-medieval.html'>Rémi Brague, Curing Mad Truths: Medieval Wisdom for the Modern Age</a> 1571</h3> 1572<div class='post-header-line-1'></div> 1573<p class='post-footer-line post-footer-line-1' style='font-size: .9em; margin-bottom: 5px;'><span class='post-1'> 1574Posted by 1575Matt Wilcoxen 1576</span> 1577<span class='post-comment-link'> 1578</span> 1579<span class='post-icons'> 1580<span class='item-action'> 1581<a href='https://draft.blogger.com/email-post/14261952/413303133672221095' title='Email Post'> 1582<span class='email-post-icon'> </span> 1583</a> 1584</span> 1585<span class='item-control blog-admin pid-316598371'> 1586<a href='https://draft.blogger.com/post-edit.g?blogID=14261952&postID=413303133672221095&from=pencil' title='Edit Post'> 1587<span class='quick-edit-icon'> </span> 1588</a> 1589</span> 1590</span> 1591</p> 1592<div class='post-body'> 1593<p><div class="separator" style="clear: both; text-align: center;"> 1594<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgackPt2zCiegIg8xrND7XGtg6V_978L6WYlmMv9LDfS58UIWWlEUYI1hKhOmyHg2bkYpUGo04J9C6iRn2Ca7r3cvOEhYyeh00nTr_XbtsJQuw1HHKmopwlQaK00uvkTkl9NmzMoA/s1600/41yMQfuOb4L._SX302_BO1%252C204%252C203%252C200_.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="499" data-original-width="304" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgackPt2zCiegIg8xrND7XGtg6V_978L6WYlmMv9LDfS58UIWWlEUYI1hKhOmyHg2bkYpUGo04J9C6iRn2Ca7r3cvOEhYyeh00nTr_XbtsJQuw1HHKmopwlQaK00uvkTkl9NmzMoA/s320/41yMQfuOb4L._SX302_BO1%252C204%252C203%252C200_.jpg" width="194" /></a></div> 1595I imagine that many readers are familiar already with the French historian and philosopher <a href="https://en.wikipedia.org/wiki/R%C3%A9mi_Brague">Rémi Brague</a>. My first encounter with him is via his latest book, <a href="https://www.amazon.com/Curing-Mad-Truths-Medieval-Catholic/dp/0268105693/ref=sr_1_1?crid=C8FA7AEEOHCT&keywords=curing+mad+truths+medieval+wisdom+for+the+modern+age&qid=1563682819&s=gateway&sprefix=curing+mad+t%2Caps%2C132&sr=8-1"><i>Curing Mad Truths: Medieval Wisdom for a Modern Age </i>(University of Notre Dame Press, 2019)</a><i>. </i>It's a stitched-together collection of nine papers that Brague has given to English-speaking audiences in recent years. But that's not to say this little book doesn't put forward a coherent argument.<br /> 1596<br /> 1597Brague is a conservative in the deepest sense of the word. He is concerned with the conservation of humanity itself, which he takes to be under assault in the modern West. Exhibiting his wit (not to mention his obsession with etymologies and his mastery of the English language) he commits a "deliberate spoonerism" and argues that the civilization-saving conservatism we need is essentially a commitment to <i>conversation</i>--conversation both with the human past and with nature itself.<br /> 1598<br /> 1599Modernity is, according to Brague, a type of barbarism, defined as a "refusal to communicate". Modernity refuses to communicate with the past or with nature by way of its mythical conception of self-determination, which denies continuity with what came before and which promises a future of humanly achieved progress. The driver of this barbarism is modernity's methodological atheism which, while it allows for the description and even exploitation of the world, can offer no compelling reason why it is good for human beings to exist and to keep existing. Thus, the assertion of human autonomy inevitably results in a type of deep existential malaise. Reason itself must be seen as a product of irrational forces. Rather than grounds for meaningful action, there are merely deterministic causes.<br /> 1600<br /> 1601The central move to treat modernity's condition must be a recovery of the notion of the Good in the Platonic rather than Aristotelian sense. If we are to have a reason to live, we must understand the Good not merely as something we do, but rather as the necessary ontological ground of all that exists. Brague argues that the necessity of the Good is implied in the modern (Kantian) concept of ethics as rational action (ie, action rooted in the Being of the subject), and evil as an irrational perversion of this freedom. This is a roundabout confirmation of, not only the Platonic vision, but the biblical creation story, both of which state that the Good is given to us with Being and must therefore be received as gift.<br /> 1602<br /> 1603Recovering the necessity of the Good requires a return to a cosmological view of nature--the belief that the universe not only can be described
1603in its present state or understood in terms of the mechanisms of how it came to be what it is, but rather that it is inherently meaningful and intelligible. The <i>cosmos </i>must be seen in terms of <i>logos--</i>communicating goodness to us. Humanity is not a stranger to this good nature (or "creation"), but rather at home in it, part of it. Within this good creation human freedom must be conceived as the freedom to manifest what we are as given by, in, and with nature, and not in some sort of rebellion against it. Freedom is responsive human communication with the goodness of nature. Culture is the byproduct of this communication, a cultic overflowing of praise to God (whether we realize it or not). This means, Brague says, that Christianity, if it is the true religion, is not itself a culture. Instead, it exists as a conserving conversation with every culture.<br /> 1604<br /> 1605The necessity of the Good, and the attendant recovery of premodern notions of nature, freedom, and culture, Brague contends, should lead to a reintegration of both the ancient pagan virtues and the biblical commandments. Virtues are habits that allow us to "do good", to act in accordance with the nature of things. The biblical commandments of the God who says of creation "it is good" are never antithetical to this, but rather must always be species of the mandate to "Be what you are!' This rediscovery and reintegration of virtues and commandments can only take place in the family. The modern state and the modern market militate against the family. The former consistently reduces people to atomistic individuals, whereas the latter trains them as individuals who think of everything as a commodity. But the family is essential for society. The biological bond between parents and children, and the unconditional love that go with it, communicate the givenness and goodness of one's being. The family, or those things founded on the notion of family (like monarchies or the church), are the only institutions that can care about "the very long run". Only they can have a deep sense of responsibility to, and gratitude for, the past, and an existential concern for the future.<br /> 1606<br /> 1607Brague's <i>Curing Mad Truths</i> is a radical assault on many of the things taken for granted in modern liberal societies. Nevertheless, as a "conservative" (read: conserving through conversating) project, it does not advocate some impossible return to the past. It calls us to reconnect the branches of truth upon which modernity sits to the metaphysical trunk from which they have been severed. It's a provocative, convincing, and accessible little book (only 115pp., notes and index excluded) by an important scholar, and it deserves wide attention.</p> 1608<div style='clear: both;'></div> 1609</div> 1610<div class='post-footer'> 1611<p class='post-footer-line post-footer-line-2'><span class='post-labels'> 1612Labels: 1613<a href='https://www.faith-theology.com/search/label/book%20reviews' rel='tag'>book reviews</a>, 1614<a href='https://www.faith-theology.com/search/label/books' rel='tag'>books</a>, 1615<a href='https://www.faith-theology.com/search/label/creation' rel='tag'>creation</a>, 1616<a href='https://www.faith-theology.com/search/label/freedom' rel='tag'>freedom</a>, 1617<a href='https://www.faith-theology.com/search/label/modernity' rel='tag'>modernity</a>, 1618<a href='https://www.faith-theology.com/search/label/R%C3%A9mi%20Brague' rel='tag'>Rémi Brague</a>, 1619<a href='https://www.faith-theology.com/search/label/secularism' rel='tag'>secularism</a> 1620</span> 1621</p> 1622<div addthis:title='Rémi Brague, Curing Mad Truths: Medieval Wisdom for the Modern Age' addthis:url='https://www.faith-theology.com/2019/07/remi-brague-curing-mad-truths-medieval.html' class='addthis_toolbox addthis_default_style' style='padding-top:5px;margin-bottom:-4px;'> 1623<a class='addthis_button_facebook_like' fb:like:layout='button_count'></a> 1624<a class='addthis_button_tweet'></a> 1625<a class='addthis_counter addthis_pill_style'></a> 1626</div>
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1635 1636</div> 1637</div> 1638<h2 class='date-header'>Thursday, 18 July 2019</h2> 1639<div class='post'> 1640<a name='5084918450159125515'></a> 1641<h3 class='post-title'> 1642<a href='https://www.faith-theology.com/2019/07/faith-theology-is-open-again.html'>Faith & Theology is open again</a> 1643</h3> 1644<div class='post-header-line-1'></div> 1645<p class='post-footer-line post-footer-line-1' style='font-size: .9em; margin-bottom: 5px;'><span class='post-1'> 1646Posted by 1647Matt Wilcoxen 1648</span> 1649<span class='post-comment-link'> 1650</span> 1651<span class='post-icons'> 1652<span class='item-action'> 1653<a href='https://draft.blogger.com/email-post/14261952/5084918450159125515' title='Email Post'> 1654<span class='email-post-icon'> </span> 1655</a> 1656</span> 1657<span class='item-control blog-admin pid-316598371'> 1658<a href='https://draft.blogger.com/post-edit.g?blogID=14261952&postID=5084918450159125515&from=pencil' title='Edit Post'> 1659<span class='quick-edit-icon'> </span> 1660</a> 1661</span> 1662</span> 1663</p> 1664<div class='post-body'> 1665<p><div class="separator" style="clear: both; text-align: center;"> 1666<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVO9oM8zwQ7ifeRNt3M_SChufnO6lZwrEDPMDRvS_Br8xZusCx0C-g-y5vmWznZ0WtyWPtjvGvSGcmMNjpm2bopCf46aEGV0Z-8cbmJvRfnAnJhHastGPy4PtW2BN6SbqPzvbU7A/s1600/neon-open-sign-on-old-diner-hotel-matt-champlin.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="600" data-original-width="900" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVO9oM8zwQ7ifeRNt3M_SChufnO6lZwrEDPMDRvS_Br8xZusCx0C-g-y5vmWznZ0WtyWPtjvGvSGcmMNjpm2bopCf46aEGV0Z-8cbmJvRfnAnJhHastGPy4PtW2BN6SbqPzvbU7A/s400/neon-open-sign-on-old-diner-hotel-matt-champlin.jpg" width="400" /></a></div> 1667<br /> 1668I have had a long and rather intimate relationship with Ben Myers. For example: I have lived in his house, slept in his bed, mowed his lawn (or not), driven his car, drank his whisky, and helped raise his dog. In light of all this, I suppose it's not entirely unsurprising that I'm now taking over his blog.<br /> 1669<br /> 1670It's not that there was ever anything untoward between Ben and me. It's just that he's one of the most generous people around. I first encountered Ben, not by reading <i>Faith & Theology</i>, but when he read and commented on something I had written online when I was still an undergraduate in California. Then I started to follow him here and on social media, enjoying the open-handed verve with which he pursued theological learning. I noticed that Ben's engagement with texts and ideas was always top-notch, but also that everyone was welcome at his table.<br /> 1671<br /> 1672Several years later I started looking into Ph.D. programs in theology. I had my heart set on a big name school in either the U.S. or the U.K. The only thing was, I had no viable way to pay for one of these programs. Desperate, I started praying that Providence would make a way for me. During this period I reached out to Ben Myers on a whim, just to ask if he supervised Ph.D. research. The very next day, we spoke on Skype. Within months I was applying for a doctoral program at Charles Sturt University in Australia. Not only was I accepted, but Ben worked his charm and secured a full tuition waiver for this foreign student.<br /> 1673<br /> 1674I arrived in Australia in 2012 when Ben and his family were on sabbatical in Germany. My wife and I spent our first couple of months living in Ben's home and caring for his legendary dog, Kola (R.I.P.). For the next several years Ben's generosity continued. He shared his life with me, taught me how to write, allowed me to teach alongside him, and saw me through to the end of my Ph.D. thesis in 2017. For my wife and me Ben's help was the key that opened the door to one of the most meaningful periods of our lives. We made many friends, we became Australian citizens, and we found our ecclesial home in the Anglican church. Perhaps most importantly, in emulation of Ben we acquired a goofy black Labrador Retriever.<br /> 1675<br /> 1676I now live in Washington, D.C. where I minister at a church on Capitol Hill. I love my life here, but I've come to miss the rich theological community Ben creates around him wherever he goes. I want to find my way back into what I saw with Ben by going forward in my own way. Because of this I recently tweeted that I was thinking of starting a blog. Within hours I had a predictably generous message from Ben, offering me <i>Faith & Theology</i>. Everything came full circle today when I once again met with Ben through Skype and he handed me the reins. Like Elisha to Elijah, I requested from Ben a double portion of his spirit. He said that, unfortunately, he had given away .6 of his spirit, and therefore that he could give me only a 1.4 portion.<br /> 1677<br /> 1678<i>Faith & Theology </i>is open again. Stay tuned for posts on theology, philosophy, and culture, as well as reflections on scripture and book reviews. I can't fill Ben's shoes. I know this to be true because I've actually worn them before and they don't fit me.</p> 1679<div style='clear: both;'></div> 1680</div> 1681<div class='post-footer'> 1682<p class='post-footer-line post-footer-line-2'><span class='post-labels'> 1683Labels: 1684<a href='https://www.faith-theology.com/search/label/blogging' rel='tag'>blogging</a> 1685</span> 1686</p> 1687<div addthis:title='Faith & Theology is open again' addthis:url='https://www.faith-theology.com/2019/07/faith-theology-is-open-again.html' class='addthis_toolbox addthis_default_style' style='padding-top:5px;margin-bottom:-4px;'> 1688<a class='addthis_button_facebook_like' fb:like:layout='button_count'></a> 1689<a class='addthis_button_tweet'></a> 1690<a class='addthis_counter addthis_pill_style'></a> 1691</div>
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1918</div> 1919<div style='clear: both;'></div> 1920</li> 1921<li style='display: block;'> 1922<div class='blog-icon'> 1923</div> 1924<div class='blog-content'> 1925<div class='blog-title'> 1926<a href='https://germanforneutestamentler.com' target='_blank'> 1927German for Neutestamentler</a> 1928</div> 1929<div class='item-content'> 1930<span class='item-title'> 1931<a href='https://germanforneutestamentler.com/2026/08/27/william-wrede-and-the-fame-that-came-too-late/' target='_blank'> 1932William Wrede and the Fame that Came Too Late 1933</a> 1934</span> 1935<div class='item-time'> 19365 weeks ago 1937</div> 1938</div> 1939</div> 1940<div style='clear: both;'></div> 1941</li> 1942<li style='display: block;'> 1943<div class='blog-icon'> 1944</div> 1945<div class='blog-content'> 1946<div class='blog-title'> 1947<a href='https://vinothramachandra.wordpress.com' target='_blank'> 1948Vinoth Ramachandra</a> 1949</div> 1950<div class='item-content'> 1951<span class='item-title'> 1952<a href='https://vinothramachandra.wordpress.com/2026/08/08/intellectual-virtues/' target='_blank'> 1953Intellectual Virtues 1954</a> 1955</span> 1956<div class='item-time'> 19571 month ago 1958</div> 1959</div> 1960</div> 1961<div style='clear: both;'></div> 1962</li> 1963<li style='display: block;'> 1964<div class='blog-icon'> 1965</div> 1966<div class='blog-content'> 1967<div class='blog-title'> 1968<a href='https://shaneclifton.com' target='_blank'> 1969Shane Clifton</a> 1970</div> 1971<div class='item-content'> 1972<span class='item-title'> 1973<a href='https://shaneclifton.com/2026/08/01/a-life-beautifully-lived-honouring-my-friend-maurice-corcoran/' target='_blank'> 1974A Life Beautifully Lived: Honouring My Friend Maurice Corcoran 1975</a> 1976</span> 1977<div class='item-time'> 19782 months ago 1979</div> 1980</div> 1981</div> 1982<div style='clear: both;'></div> 1983</li> 1984<li style='display: block;'> 1985<div class='blog-icon'> 1986</div> 1987<div class='blog-content'> 1988<div class='blog-title'> 1989<a href='https://jasongoroncy.com' target='_blank'> 1990Per Crucem ad Lucem</a> 1991</div> 1992<div class='item-content'> 1993<span class='item-title'> 1994<a href='https://jasongoroncy.com/2026/07/23/both-ways/' target='_blank'> 1995Both ways 1996</a> 1997</span> 1998<div class='item-time'> 19992 months ago 2000</div> 2001</div> 2002</div> 2003<div style='clear: both;'></div> 2004</li> 2005<li style='display: block;'> 2006<div class='blog-icon'> 2007</div> 2008<div class='blog-content'> 2009<div class='blog-title'> 2010<a href='https://itself.blog' target='_blank'> 2011An und für sich</a> 2012</div> 2013<div class='item-content'> 2014<span class='item-title'> 2015<a href='https://itself.blog/2026/06/26/going-lakewalker/' target='_blank'> 2016Going Lakewalker 2017</a> 2018</span> 2019<div class='item-time'> 20203 months ago 2021</div> 2022</div> 2023</div> 2024<div style='clear: both;'></div> 2025</li> 2026<li style='display: block;'> 2027<div class='blog-icon'> 2028</div> 2029<div class='blog-content'> 2030<div class='blog-title'> 2031<a href='http://www.joshbarkey.com/' target='_blank'> 2032josh barkey</a> 2033</div> 2034<div class='item-content'> 2035<span class='item-title'> 2036<a href='http://www.joshbarkey.com/2026/06/why-artists-should-never-be-allowed-to.html' target='_blank'>
2037Why Artists Should Never Be Allowed to Procreate 2038</a> 2039</span> 2040<div class='item-time'> 20413 months ago 2042</div> 2043</div> 2044</div> 2045<div style='clear: both;'></div> 2046</li> 2047<li style='display: block;'> 2048<div class='blog-icon'> 2049</div> 2050<div class='blog-content'> 2051<div class='blog-title'> 2052<a href='https://rhystranter.com' target='_blank'> 2053Rhys Tranter</a> 2054</div> 2055<div class='item-content'> 2056<span class='item-title'> 2057<a href='https://rhystranter.com/2026/06/14/thomas-merton-prayer-simplicity/' target='_blank'> 2058Prayer: The “Simplest” Kind of Life 2059</a> 2060</span> 2061<div class='item-time'> 20623 months ago 2063</div> 2064</div> 2065</div> 2066<div style='clear: both;'></div> 2067</li> 2068<li style='display: block;'> 2069<div class='blog-icon'> 2070</div> 2071<div class='blog-content'> 2072<div class='blog-title'> 2073<a href='https://www.owtleeds.com' target='_blank'> 2074Per Caritatem</a> 2075</div> 2076<div class='item-content'> 2077<span class='item-title'> 2078<a href='https://www.owtleeds.com/nhan-dinh-real-madrid-celta-de-vigo-vao-luc-0300-ngay-08-12' target='_blank'> 2079Nháºn Äá»nh Real Madrid – Celta de Vigo và o lúc 03:00 ngà y 08/12 2080</a> 2081</span> 2082<div class='item-time'> 20839 months ago 2084</div> 2085</div> 2086</div> 2087<div style='clear: both;'></div> 2088</li> 2089<li style='display: block;'> 2090<div class='blog-icon'> 2091</div> 2092<div class='blog-content'> 2093<div class='blog-title'> 2094<a href='http://70000-fathoms.blogspot.com/' target='_blank'> 209570,000 Fathoms</a> 2096</div> 2097<div class='item-content'> 2098<span class='item-title'> 2099<a href='http://70000-fathoms.blogspot.com/2025/08/my-best-friend.html' target='_blank'> 2100My Best Friend 2101</a> 2102</span> 2103<div class='item-time'> 21041 year ago 2105</div> 2106</div> 2107</div> 2108<div style='clear: both;'></div> 2109</li> 2110<li style='display: block;'> 2111<div class='blog-icon'> 2112</div> 2113<div class='blog-content'> 2114<div class='blog-title'> 2115<a href='https://theotherjournal.com/' target='_blank'> 2116The Other Journal</a> 2117</div> 2118<div class='item-content'> 2119<span class='item-title'> 2120<a href='https://theotherjournal.com/2025/06/leonardo-da-vincis-reflection-on-death/' target='_blank'> 2121Leonardo da Vinci’s Reflection on Death 2122</a> 2123</span> 2124<div class='item-time'> 21251 year ago 2126</div> 2127</div> 2128</div> 2129<div style='clear: both;'></div> 2130</li> 2131<li style='display: block;'> 2132<div class='blog-icon'> 2133</div> 2134<div class='blog-content'> 2135<div class='blog-title'> 2136<a href='' target='_blank'> 2137Running Heads</a> 2138</div> 2139<div class='item-content'> 2140<span class='item-title'> 2141<a href='https://app.harambedex.io/cach-choi-tai-xiu-tren-mang/' target='_blank'> 21423 cách chÆ¡i tà i xá»u trên mạng bao Än nhà cái 2143</a> 2144</span> 2145<div class='item-time'> 21461 year ago 2147</div> 2148</div> 2149</div> 2150<div style='clear: both;'></div> 2151</li> 2152<li style='display: block;'> 2153<div class='blog-icon'> 2154</div> 2155<div class='blog-content'> 2156<div class='blog-title'> 2157<a href='https://www.firstthings.com/blogs/firstthoughts' target='_blank'> 2158First Thoughts</a> 2159</div> 2160<div class='item-content'> 2161<span class='item-title'> 2162<a href='https://www.firstthings.com/blogs/firstthoughts/2025/01/redemption-before-christ' target='_blank'> 2163Redemption Before Christ 2164</a> 2165</span> 2166<div class='item-time'> 21671 year ago 2168</div> 2169</div> 2170</div> 2171<div style='clear: both;'></div> 2172</li> 2173<li style='display: block;'> 2174<div class='blog-icon'> 2175</div> 2176<div class='blog-content'> 2177<div class='blog-title'> 2178<a href='https://www.christianitytoday.com/' target='_blank'> 2179Books and Culture</a> 2180</div> 2181<div class='item-content'> 2182<span class='item-title'> 2183<a href='https://www.christianitytoday.com/2024/10/global-church-majority-world-missions-sunday-giving-power-gap/' target='_blank'> 2184Mind the Power Gap in Missions 2185</a> 2186</span> 2187<div class='item-time'> 21881 year ago 2189</div> 2190</div> 2191</div> 2192<div style='clear: both;'></div> 2193</li> 2194<li style='display: block;'> 2195<div class='blog-icon'> 2196</div> 2197<div class='blog-content'> 2198<div class='blog-title'> 2199<a href='https://sacredwrightings.blogspot.com/' target='_blank'> 2200Sacred Wrightings</a> 2201</div> 2202<div class='item-content'> 2203<span class='item-title'> 2204<a href='https://sacredwrightings.blogspot.com/2024/06/doing-theology-in-reformed-tradition-by.html' target='_blank'> 2205Doing Theology in the Reformed Tradition, by Cameron D. Clausing (Grove 2206Doctrine D12) 2207</a> 2208</span> 2209<div class='item-time'> 22102 years ago 2211</div> 2212</div> 2213</div> 2214<div style='clear: both;'></div> 2215</li> 2216<li style='display: block;'> 2217<div class='blog-icon'> 2218</div> 2219<div class='blog-content'> 2220<div class='blog-title'> 2221<a href='http://fatherlouie.blogspot.com/' target='_blank'> 2222louie, louie</a> 2223</div> 2224<div class='item-content'> 2225<span class='item-title'> 2226<a href='http://fatherlouie.blogspot.com/2024/05/pentecost.html' target='_blank'> 2227Pentecost 2228</a> 2229</span> 2230<div class='item-time'> 22312 years ago 2232</div> 2233</div> 2234</div> 2235<div style='clear: both;'></div> 2236</li> 2237<li style='display: block;'> 2238<div class='blog-icon'> 2239</div> 2240<div class='blog-content'> 2241<div class='blog-title'> 2242<a href='https://theologyphilosophycentre.co.uk' target='_blank'> 2243Centre of Theology & Philosophy</a> 2244</div> 2245<div class='item-content'> 2246<span class='item-title'> 2247<a href='https://theologyphilosophycentre.co.uk/2024/03/24/a-heart-of-flesh-william-desmond-and-the-bible-steven-knepper' target='_blank'> 2248Now available in the Veritas series from Cascade Books: A Heart of Flesh: 2249William Desmond and the Bible, ed. by Steven E. Knepper 2250</a> 2251</span> 2252<div class='item-time'> 22532 years ago 2254</div> 2255</div> 2256</div> 2257<div style='clear: both;'></div> 2258</li> 2259<li style='display: block;'> 2260<div class='blog-icon'> 2261</div> 2262<div class='blog-content'> 2263<div class='blog-title'> 2264<a href='https://andygoodliff.typepad.com/my_weblog/' target='_blank'> 2265andygoodliff</a> 2266</div> 2267<div class='item-content'> 2268<span class='item-title'> 2269<a href='https://andygoodliff.typepad.com/my_weblog/2023/07/british-baptist-theologians-16-richard-kidd.html' target='_blank'> 2270British Baptist Theologians 24: Richard L. Kidd 2271</a> 2272</span> 2273<div class='item-time'> 22743 years ago 2275</div> 2276</div> 2277</div> 2278<div style='clear: both;'></div> 2279</li> 2280<li style='display: none;'> 2281<div class='blog-icon'> 2282</div> 2283<div class='blog-content'> 2284<div class='blog-title'> 2285<a href='http://christanduniversity.com' target='_blank'> 2286Christ & University</a> 2287</div> 2288<div class='item-content'> 2289<span class='item-title'> 2290<a href='http://christanduniversity.com/equipacion-espaa-nio-sprinter-3/' target='_blank'> 2291equipacion espaa nio sprinter 2292</a> 2293</span> 2294<div class='item-time'> 22953 years ago 2296</div> 2297</div> 2298</div> 2299<div style='clear: both;'></div> 2300</li> 2301<li style='display: none;'> 2302<div class='blog-icon'> 2303</div> 2304<div class='blog-content'> 2305<div class='blog-title'> 2306<a href='https://theologyforum.wordpress.com' target='_blank'> 2307Theology Forum</a> 2308</div> 2309<div class='item-content'> 2310<span class='item-title'> 2311<a href='https://theologyforum.wordpress.com/2022/12/13/kents-book-a-finalist-in-christianity-todays-2023-book-awards/' target='_blank'>
2312Kent’s book a finalist in Christianity Today’s 2023 book awards 2313</a> 2314</span> 2315<div class='item-time'> 23163 years ago 2317</div> 2318</div> 2319</div> 2320<div style='clear: both;'></div> 2321</li> 2322<li style='display: none;'> 2323<div class='blog-icon'> 2324</div> 2325<div class='blog-content'> 2326<div class='blog-title'> 2327<a href='https://psalmsinthesouth.net' target='_blank'> 2328Psalms in the South</a> 2329</div> 2330<div class='item-content'> 2331<span class='item-title'> 2332<a href='https://psalmsinthesouth.net/2022/04/26/welcome/' target='_blank'> 2333Welcome 2334</a> 2335</span> 2336<div class='item-time'> 23374 years ago 2338</div> 2339</div> 2340</div> 2341<div style='clear: both;'></div> 2342</li> 2343<li style='display: none;'> 2344<div class='blog-icon'> 2345</div> 2346<div class='blog-content'> 2347<div class='blog-title'> 2348<a href='https://ekklesiaproject.org' target='_blank'> 2349Ekklesia Project</a> 2350</div> 2351<div class='item-content'> 2352<span class='item-title'> 2353<a href='https://ekklesiaproject.org/blog/2022/02/renouncing-the-veil/' target='_blank'> 2354Renouncing the Veil 2355</a> 2356</span> 2357<div class='item-time'> 23584 years ago 2359</div> 2360</div> 2361</div> 2362<div style='clear: both;'></div> 2363</li> 2364<li style='display: none;'> 2365<div class='blog-icon'> 2366</div> 2367<div class='blog-content'> 2368<div class='blog-title'> 2369<a href='https://www.patheos.com/blogs/euangelion/' target='_blank'> 2370Euangelion</a> 2371</div> 2372<div class='item-content'> 2373<span class='item-title'> 2374<a href='https://www.patheos.com/blogs/euangelion/2021/09/rom-321-26-translates-paraphrase-notes/' target='_blank'> 2375Rom 3:21-26 – Translates, Paraphrase, Notes 2376</a> 2377</span> 2378<div class='item-time'> 23795 years ago 2380</div> 2381</div> 2382</div> 2383<div style='clear: both;'></div> 2384</li> 2385<li style='display: none;'> 2386<div class='blog-icon'> 2387</div> 2388<div class='blog-content'> 2389<div class='blog-title'> 2390<a href='http://resident-theologian.blogspot.com/' target='_blank'> 2391Resident Theologian</a> 2392</div> 2393<div class='item-content'> 2394<span class='item-title'> 2395<a href='http://resident-theologian.blogspot.com/2021/06/new-personal-website.html' target='_blank'> 2396New personal website! 2397</a> 2398</span> 2399<div class='item-time'> 24005 years ago 2401</div> 2402</div> 2403</div> 2404<div style='clear: both;'></div> 2405</li> 2406<li style='display: none;'> 2407<div class='blog-icon'> 2408</div> 2409<div class='blog-content'> 2410<div class='blog-title'> 2411<a href='https://www.waggish.org/' target='_blank'> 2412Waggish</a> 2413</div> 2414<div class='item-content'> 2415<span class='item-title'> 2416<a href='https://www.waggish.org/2020/alasdair-grays-lanark-the-four-frontispieces/' target='_blank'> 2417Alasdair Gray’s Lanark: The Four Frontispieces 2418</a> 2419</span> 2420<div class='item-time'> 24216 years ago 2422</div> 2423</div> 2424</div> 2425<div style='clear: both;'></div> 2426</li> 2427<li style='display: none;'> 2428<div class='blog-icon'> 2429</div> 2430<div class='blog-content'> 2431<div class='blog-title'> 2432<a href='https://tif.ssrc.org' target='_blank'> 2433The Immanent Frame</a> 2434</div> 2435<div class='item-content'> 2436<span class='item-title'> 2437<a href='https://tif.ssrc.org/2020/01/31/belief-lanman/' target='_blank'> 2438belief 2439</a> 2440</span> 2441<div class='item-time'> 24426 years ago 2443</div> 2444</div> 2445</div> 2446<div style='clear: both;'></div> 2447</li> 2448<li style='display: none;'> 2449<div class='blog-icon'> 2450</div> 2451<div class='blog-content'> 2452<div class='blog-title'> 2453<a href='https://larryhurtado.wordpress.com' target='_blank'> 2454Larry Hurtado</a> 2455</div> 2456<div class='item-content'> 2457<span class='item-title'> 2458<a href='https://larryhurtado.wordpress.com/2019/11/17/linguistics-and-loanwords-in-the-gospel-of-mark/' target='_blank'> 2459Linguistics and Loanwords in the Gospel of Mark 2460</a> 2461</span> 2462<div class='item-time'> 24636 years ago 2464</div> 2465</div> 2466</div> 2467<div style='clear: both;'></div> 2468</li> 2469<li style='display: none;'> 2470<div class='blog-icon'> 2471</div> 2472<div class='blog-content'> 2473<div class='blog-title'> 2474<a href='https://spiritualfriendship.org' target='_blank'> 2475Spiritual Friendship</a> 2476</div> 2477<div class='item-content'> 2478<span class='item-title'> 2479<a href='https://spiritualfriendship.org/2019/10/31/a-new-measure-of-congruence/' target='_blank'> 2480A New Measure of Congruence 2481</a> 2482</span> 2483<div class='item-time'> 24846 years ago 2485</div> 2486</div> 2487</div> 2488<div style='clear: both;'></div> 2489</li> 2490<li style='display: none;'> 2491<div class='blog-icon'> 2492</div> 2493<div class='blog-content'> 2494<div class='blog-title'> 2495<a href='http://xenizonta.blogspot.com/' target='_blank'> 2496ξενίζονÏα: strange things</a> 2497</div> 2498<div class='item-content'> 2499<span class='item-title'> 2500<a href='http://xenizonta.blogspot.com/2019/09/upcoming-intensive-eschatology-oct-18.html' target='_blank'> 2501Upcoming Intensive: Eschatology (Oct 18-19; 21-22) 2502</a> 2503</span> 2504<div class='item-time'> 25057 years ago 2506</div> 2507</div> 2508</div> 2509<div style='clear: both;'></div> 2510</li> 2511<li style='display: none;'> 2512<div class='blog-icon'> 2513</div> 2514<div class='blog-content'> 2515<div class='blog-title'> 2516<a href='https://rachelheldevans.com/blog/' target='_blank'> 2517Rachel Held Evans</a> 2518</div> 2519<div class='item-content'> 2520<span class='item-title'> 2521<a href='https://rachelheldevans.com/blog/health-updates' target='_blank'> 2522Rachel's Health Updates 2523</a> 2524</span> 2525<div class='item-time'> 25267 years ago 2527</div> 2528</div> 2529</div> 2530<div style='clear: both;'></div> 2531</li> 2532<li style='display: none;'> 2533<div class='blog-icon'> 2534</div> 2535<div class='blog-content'> 2536<div class='blog-title'> 2537<a href='http://www.davidjdunn.com' target='_blank'> 2538David J. Dunn</a> 2539</div> 2540<div class='item-content'> 2541<span class='item-title'> 2542<a href='http://www.davidjdunn.com/the-untold-story-of-st-mary-of-egypt/' target='_blank'> 2543The Untold Story of St. Mary of Egypt 2544</a> 2545</span> 2546<div class='item-time'> 25477 years ago 2548</div> 2549</div> 2550</div> 2551<div style='clear: both;'></div> 2552</li> 2553<li style='display: none;'> 2554<div class='blog-icon'> 2555</div> 2556<div class='blog-content'> 2557<div class='blog-title'> 2558<a href='https://mikehigton.org.uk' target='_blank'> 2559kai euthus</a> 2560</div> 2561<div class='item-content'> 2562<span class='item-title'> 2563<a href='https://mikehigton.org.uk/a-critique-of-transformed-6/?utm_source=rss&utm_medium=rss&utm_campaign=a-critique-of-transformed-6' target='_blank'> 2564A Critique of ‘Transformed’ 6 2565</a> 2566</span> 2567<div class='item-time'> 25687 years ago 2569</div> 2570</div> 2571</div> 2572<div style='clear: both;'></div> 2573</li> 2574<li style='display: none;'> 2575<div class='blog-icon'> 2576</div> 2577<div class='blog-content'> 2578<div class='blog-title'> 2579<a href='https://www.patheos.com/blogs/leithart/' target='_blank'> 2580Peter Leithart</a> 2581</div> 2582<div class='item-content'> 2583<span class='item-title'> 2584<a href='https://www.patheos.com/blogs/leithart/2019/01/tamar-the-righteous/' target='_blank'> 2585Tamar the Righteous 2586</a> 2587</span> 2588<div class='item-time'> 25897 years ago 2590</div> 2591</div> 2592</div> 2593<div style='clear: both;'></div> 2594</li> 2595<li style='display: none;'> 2596<div class='blog-icon'> 2597</div> 2598<div class='blog-content'> 2599<div class='blog-title'> 2600<a href='https://www.patheos.com/blogs/divinewedgie/' target='_blank'> 2601The Divine Wedgie –</a> 2602</div> 2603<div class='item-content'> 2604<span class='item-title'> 2605<a href='https://www.patheos.com/blogs/divinewedgie/2018/12/10/images-idolatry-christians-cultural-marxism/' target='_blank'> 2606Images & Idolatry: What Christians Can Learn from Cultural Marxism 2607</a> 2608</span> 2609<div class='item-time'> 26107 years ago 2611</div> 2612</div> 2613</div> 2614<div style='clear: both;'></div> 2615</li> 2616<li style='display: none;'> 2617<div class='blog-icon'> 2618</div> 2619<div class='blog-content'> 2620<div class='blog-title'> 2621<a href='http://catholicityandcovenant.blogspot.com/' target='_blank'> 2622catholicity and covenant</a> 2623</div> 2624<div class='item-content'> 2625<span class='item-title'> 2626<a href='http://catholicityandcovenant.blogspot.com/2018/10/farewell-to-catholicty-and-covenant.html' target='_blank'> 2627Farewell to 'catholicty and covenant', welcome to 'laudable Practice' 2628</a> 2629</span> 2630<div class='item-time'> 26317 years ago 2632</div> 2633</div> 2634</div> 2635<div style='clear: both;'></div> 2636</li> 2637<li style='display: none;'> 2638<div class='blog-icon'> 2639</div> 2640<div class='blog-content'> 2641<div class='blog-title'> 2642<a href='https://chrisewgreen.wordpress.com' target='_blank'> 2643Paradiso</a> 2644</div> 2645<div class='item-content'> 2646<span class='item-title'> 2647<a href='https://chrisewgreen.wordpress.com/2018/08/22/the-beatitudes-in-paraphrase/' target='_blank'> 2648The Beatitudes in Paraphrase 2649</a> 2650</span> 2651<div class='item-time'> 26528 years ago 2653</div> 2654</div> 2655</div> 2656<div style='clear: both;'></div> 2657</li> 2658<li style='display: none;'> 2659<div class='blog-icon'> 2660</div> 2661<div class='blog-content'> 2662<div class='blog-title'> 2663<a href='https://brooklyntheologian.com' target='_blank'> 2664Inverted Kingdom</a> 2665</div> 2666<div class='item-content'> 2667<span class='item-title'> 2668<a href='https://brooklyntheologian.com/2018/06/04/the-deception-of-sensual-pleasure/' target='_blank'> 2669The Deception of Sensual Pleasure 2670</a> 2671</span> 2672<div class='item-time'> 26738 years ago 2674</div> 2675</div> 2676</div> 2677<div style='clear: both;'></div> 2678</li> 2679<li style='display: none;'> 2680<div class='blog-icon'> 2681</div> 2682<div class='blog-content'> 2683<div class='blog-title'> 2684<a href='http://text-patterns.thenewatlantis.com/' target='_blank'> 2685Alan Jacobs</a> 2686</div> 2687<div class='item-content'> 2688<span class='item-title'> 2689<a href='http://text-patterns.thenewatlantis.com/2018/05/john-ruskin-fit-third-and-last.html' target='_blank'> 2690John Ruskin: Fit the Third and Last 2691</a> 2692</span> 2693<div class='item-time'> 26948 years ago 2695</div> 2696</div> 2697</div> 2698<div style='clear: both;'></div> 2699</li> 2700<li style='display: none;'> 2701<div class='blog-icon'> 2702</div> 2703<div class='blog-content'> 2704<div class='blog-title'> 2705<a href='http://theconnexion.net' target='_blank'> 2706connexions</a> 2707</div> 2708<div class='item-content'> 2709<span class='item-title'> 2710<a href='http://theconnexion.net/wp/?p=14791' target='_blank'> 2711Hymn of the day 2712</a> 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href='https://www.faith-theology.com/search/label/sermons'> 3407sermons 3408</a> 3409<span dir='ltr'>(105)</span> 3410</li> 3411<li> 3412<a dir='ltr' href='https://www.faith-theology.com/search/label/sin'> 3413sin 3414</a> 3415<span dir='ltr'>(33)</span> 3416</li> 3417<li> 3418<a dir='ltr' href='https://www.faith-theology.com/search/label/society'> 3419society 3420</a> 3421<span dir='ltr'>(29)</span> 3422</li> 3423<li> 3424<a dir='ltr' href='https://www.faith-theology.com/search/label/stories'> 3425stories 3426</a> 3427<span dir='ltr'>(36)</span> 3428</li> 3429<li> 3430<a dir='ltr' href='https://www.faith-theology.com/search/label/teaching'> 3431teaching 3432</a> 3433<span dir='ltr'>(28)</span> 3434</li> 3435<li> 3436<a dir='ltr' href='https://www.faith-theology.com/search/label/theatre'> 3437theatre 3438</a> 3439<span dir='ltr'>(11)</span> 3440</li> 3441<li> 3442<a dir='ltr' href='https://www.faith-theology.com/search/label/tradition'> 3443tradition 3444</a> 3445<span 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src='https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8i2ey2J3JSU8TIkOfazHsxMZsM0Ngdy61JjkAGNh6X8a3QU8qIXM2uSld9Wqvfrz8c7ABZ-Ho_ilD-vU7hidB6O4ops0IOtyoYFvK6sCu-jYx6atKwlq9NeRis_ALDoPRtYESsA/w72-h72-p-k-no-nu/Archbishop-of-Canterbury-Rowan-Williams.jpeg'/> 3471</a> 3472</div> 3473<div class='item-title'><a href='https://www.faith-theology.com/2011/04/rowan-williams-letter-to-six-year-old.html'>Rowan Williams: a letter to a six-year-old</a></div> 3474<div class='item-snippet'>Speaking of Rowan Williams, I was quite touched by a news story in The Telegraph . A six-year-old Scottish girl named Lulu wrote a letter ...</div> 3475</div> 3476<div style='clear: both;'></div> 3477</li> 3478<li> 3479<div class='item-content'> 3480<div class='item-thumbnail'> 3481<a href='https://www.faith-theology.com/2014/03/google-it-20-questions-google-can-and.html' target='_blank'> 3482<img alt='' border='0' src='https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAvpkr3FIPYZ8MsPVQOc_iQkUZHM_rRRyCsB0P7V95IU3QnIB8Ug2Z-LqNQx4tpQqXDPrpZVe7PWVlkIsLAcdib_0HpBXAWmuywcDvcuE_k2u2-PqN61oXS15cpWetd_EZu4gDEA/w72-h72-p-k-no-nu/img-thing.jpg'/> 3483</a> 3484</div> 3485<div class='item-title'><a href='https://www.faith-theology.com/2014/03/google-it-20-questions-google-can-and.html'>Google it: 20 questions Google can and can't answer</a></div> 3486<div class='item-snippet'> I went to the cemetery to eat my lunch. I always like it there. There are plenty of shady trees and places to
3486sit. The human inhabitants of...</div> 3487</div> 3488<div style='clear: both;'></div> 3489</li> 3490<li> 3491<div class='item-content'> 3492<div class='item-thumbnail'> 3493<a href='https://www.faith-theology.com/2014/04/church-attendance-manual-1-arriving-late.html' target='_blank'> 3494<img alt='' border='0' src='https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjPRwUz9OTc1yQ-o1YNO6KxLUfyP5SidqIYBKsKPxyyczrqKOzRsZRVVpG-mVsfbW_i1hDb1oWnITSE6RX6bUIDPfb1uGltriIZSAgx136CyVuN22C6OBwcWIm8vab-xykvcW-WQ/w72-h72-p-k-no-nu/raised-hands-in-worship.jpg'/> 3495</a> 3496</div> 3497<div class='item-title'><a href='https://www.faith-theology.com/2014/04/church-attendance-manual-1-arriving-late.html'>Church attendance manual (1): arriving late</a></div> 3498<div class='item-snippet'> Upon arriving late for church, it is important to follow the appropriate Liturgical Rules for latecomers. These rules vary from church to c...</div> 3499</div> 3500<div style='clear: both;'></div> 3501</li> 3502<li> 3503<div class='item-content'> 3504<div class='item-thumbnail'> 3505<a href='https://www.faith-theology.com/2014/01/canonfodder-shortest-ever-commentary-on.html' target='_blank'> 3506<img alt='' border='0' src='https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgr0PK8N2hPJmaon1phMeH69Y2jIsq6Cie8R9_RKDlCoxrq4HKQoQYLrWuiR5vQHAjCjmwXMZ2sC-d_K8E_x9rV4qnv2f8qViyos7KdH_i62ZpwmIk3u2UoPE3ntk7wwXdAMbvLpw/w72-h72-p-k-no-nu/Hot-to-unfollow-on-Twitte-008.jpg'/> 3507</a> 3508</div> 3509<div class='item-title'><a href='https://www.faith-theology.com/2014/01/canonfodder-shortest-ever-commentary-on.html'>#CanonFodder: The shortest ever commentary on the whole Bible</a></div> 3510<div class='item-snippet'> Well I've finished tweeting my way through the books of the Bible, using the hashtag #CanonFodder ("canon fodder" meaning ...</div> 3511</div> 3512<div style='clear: both;'></div> 3513</li> 3514<li> 3515<div class='item-content'> 3516<div class='item-thumbnail'> 3517<a href='https://www.faith-theology.com/2009/12/reggae-as-ethics-rastafari-theology.html' target='_blank'> 3518<img alt='' border='0' src='https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZDop4wzYB8anvPmwArgQZ7wZWwkR9Qd0ZMp-vxgbjvRsT9SvcTjl3FmQRvsWMAolL1sCLN16rZ2VZQmwdcG4gZVAxERcZ3jVws0mUjHgY6VsToQMB7UU2Xj6i8pF5sopLSWHY1Q/w72-h72-p-k-no-nu/erskine-from_garvey.jpg'/> 3519</a> 3520</div> 3521<div class='item-title'><a href='https://www.faith-theology.com/2009/12/reggae-as-ethics-rastafari-theology.html'>Reggae as ethics: Rastafari theology from Garvey to Marley</a></div> 3522<div class='item-snippet'>I've been on a Bob Marley kick lately, so this book caught my eye: Noel Leo Erskine, From Garvey to Marley: Rastafari Theology (Univers...</div> 3523</div> 3524<div style='clear: both;'></div> 3525</li> 3526<li> 3527<div class='item-content'> 3528<div class='item-thumbnail'> 3529<a href='https://www.faith-theology.com/2010/05/readings-in-theological-ethics.html' target='_blank'> 3530<img alt='' border='0' src='https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEik0IcLOzxNgkMw0OkB_9W2ddauMb39T8mLcQpdGdbESYBjGopzz5Na0_NM9PJTTXPlpoLRvCUqQzCb69TikAe9lHrhUWJ6Xs6qdcCLnCwXqNGMKWENpPpKCnURB66Tlm-FmKRayA/w72-h72-p-k-no-nu/9781405152761.jpeg'/> 3531</a> 3532</div> 3533<div class='item-title'><a href='https://www.faith-theology.com/2010/05/readings-in-theological-ethics.html'>Readings in theological ethics?</a></div> 3534<div class='item-snippet'>Next semester I'll be teaching an undergraduate class in theological ethics. So I'd welcome your thoughts about good texts in this a...</div> 3535</div> 3536<div style='clear: both;'></div> 3537</li> 3538</ul> 3539<div class='clear'></div> 3540</div> 3541</div></div> 3542<div id='sidebar-wrapper'> 3543<div class='sidebar no-items section' id='sidebar2'></div> 3544<div class='sidebar no-items section' id='sidebar3'></div> 3545</div> 3546<div id='sidebar-wrapper'> 3547<div class='sidebar no-items section' id='sidebar4'></div> 3548</div> 3549</div> 3550<!-- end mainside-wrapper --> 3551<!-- spacer for skins that sets sidebar and main to be the same height--> 3552<div style='clear: both;'></div> 3553<div id='lower-wrapper'> 3554<div id='lowerbar-wrapper'> 3555<div class='lowerbar no-items section' id='lowerbar1'></div> 3556</div> 3557<div id='lowerbar-wrapper'> 3558<div class='lowerbar section' id='lowerbar2'><div class='widget BlogArchive' data-version='1' id='BlogArchive2'> 3559<h2>Archive</h2> 3560<div class='widget-content'> 3561<div id='ArchiveList'> 3562<div id='BlogArchive2_ArchiveList'> 3563<ul class='hierarchy'> 3564<li class='archivedate expanded'> 3565<a class='toggle' href='javascript:void(0)'> 3566<span class='zippy toggle-open'> 3567 3568 ▼  3569 3570</span> 3571</a> 3572<a class='post-count-link' href='https://www.faith-theology.com/2019/'> 35732019 3574</a> 3575<span class='post-count' dir='ltr'>(6)</span> 3576<ul class='hierarchy'> 3577<li class='archivedate expanded'> 3578<a class='toggle' href='javascript:void(0)'> 3579<span class='zippy toggle-open'> 3580 3581 ▼  3582 3583</span> 3584</a> 3585<a class='post-count-link' href='https://www.faith-theology.com/2019/09/'> 3586September 3587</a> 3588<span class='post-count' dir='ltr'>(3)</span> 3589<ul class='posts'> 3590<li><a href='https://www.faith-theology.com/2019/09/aquinas-on-emotion-pt-2-st-223.html'>Aquinas on emotion, pt. 2 (ST 2.23)</a></li> 3591<li><a href='https://www.faith-theology.com/2019/09/aquinas-on-emotion-pt-1-222.html'>Aquinas on emotion, pt. 1 (ST 2.22)</a></li> 3592<li><a href='https://www.faith-theology.com/2019/09/the-suffering-of-love.html'>
3592The Suffering of Love</a></li> 3593</ul> 3594</li> 3595</ul> 3596<ul class='hierarchy'> 3597<li class='archivedate collapsed'> 3598<a class='toggle' href='javascript:void(0)'> 3599<span class='zippy'> 3600 3601 ►  3602 3603</span> 3604</a> 3605<a class='post-count-link' href='https://www.faith-theology.com/2019/07/'> 3606July 3607</a> 3608<span class='post-count' dir='ltr'>(3)</span> 3609</li> 3610</ul> 3611</li> 3612</ul> 3613<ul class='hierarchy'> 3614<li class='archivedate collapsed'> 3615<a class='toggle' href='javascript:void(0)'> 3616<span class='zippy'> 3617 3618 ►  3619 3620</span> 3621</a> 3622<a class='post-count-link' href='https://www.faith-theology.com/2018/'> 36232018 3624</a> 3625<span class='post-count' dir='ltr'>(7)</span> 3626<ul class='hierarchy'> 3627<li class='archivedate collapsed'> 3628<a class='toggle' href='javascript:void(0)'> 3629<span class='zippy'> 3630 3631 ►  3632 3633</span> 3634</a> 3635<a class='post-count-link' href='https://www.faith-theology.com/2018/08/'> 3636August 3637</a> 3638<span class='post-count' dir='ltr'>(1)</span> 3639</li> 3640</ul> 3641<ul class='hierarchy'> 3642<li class='archivedate collapsed'> 3643<a class='toggle' href='javascript:void(0)'> 3644<span class='zippy'> 3645 3646 ►  3647 3648</span> 3649</a> 3650<a class='post-count-link' href='https://www.faith-theology.com/2018/07/'> 3651July 3652</a> 3653<span class='post-count' dir='ltr'>(2)</span> 3654</li> 3655</ul> 3656<ul class='hierarchy'> 3657<li class='archivedate collapsed'> 3658<a class='toggle' href='javascript:void(0)'> 3659<span class='zippy'> 3660 3661 ►  3662 3663</span> 3664</a> 3665<a class='post-count-link' href='https://www.faith-theology.com/2018/06/'> 3666June 3667</a> 3668<span class='post-count' dir='ltr'>(1)</span> 3669</li> 3670</ul> 3671<ul class='hierarchy'> 3672<li class='archivedate collapsed'> 3673<a class='toggle' href='javascript:void(0)'> 3674<span class='zippy'> 3675 3676 ►  3677 3678</span> 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class='post-count' dir='ltr'>(3)</span> 3894</li> 3895</ul> 3896</li> 3897</ul> 3898<ul class='hierarchy'> 3899<li class='archivedate collapsed'> 3900<a class='toggle' href='javascript:void(0)'> 3901<span class='zippy'> 3902 3903 ►  3904 3905</span> 3906</a> 3907<a class='post-count-link' href='https://www.faith-theology.com/2016/'> 39082016 3909</a> 3910<span class='post-count' dir='ltr'>(48)</span> 3911<ul class='hierarchy'> 3912<li class='archivedate collapsed'> 3913<a class='toggle' href='javascript:void(0)'> 3914<span class='zippy'> 3915 3916 ►  3917 3918</span> 3919</a> 3920<a class='post-count-link' href='https://www.faith-theology.com/2016/12/'> 3921December 3922</a> 3923<span class='post-count' dir='ltr'>(2)</span> 3924</li> 3925</ul> 3926<ul class='hierarchy'> 3927<li class='archivedate collapsed'> 3928<a class='toggle' href='javascript:void(0)'> 3929<span class='zippy'> 3930 3931 ►  3932 3933</span> 3934</a> 3935<a class='post-count-link' href='https://www.faith-theology.com/2016/11/'> 3936November 3937</a> 3938<span class='post-count' dir='ltr'>(2)</span> 3939</li> 3940</ul> 3941<ul class='hierarchy'> 3942<li class='archivedate collapsed'> 3943<a class='toggle' href='javascript:void(0)'> 3944<span class='zippy'> 3945 3946 ►  3947 3948</span> 3949</a> 3950<a class='post-count-link' href='https://www.faith-theology.com/2016/10/'> 3951October 3952</a> 3953<span class='post-count' dir='ltr'>(3)</span> 3954</li> 3955</ul> 3956<ul class='hierarchy'> 3957<li class='archivedate collapsed'> 3958<a class='toggle' href='javascript:void(0)'> 3959<span class='zippy'> 3960 3961 ►  3962 3963</span> 3964</a> 3965<a class='post-count-link' href='https://www.faith-theology.com/2016/09/'> 3966September 3967</a> 3968<span class='post-count' dir='ltr'>(6)</span> 3969</li> 3970</ul> 3971<ul class='hierarchy'> 3972<li class='archivedate collapsed'> 3973<a class='toggle' href='javascript:void(0)'> 3974<span class='zippy'> 3975 3976 ►  3977 3978</span> 3979</a> 3980<a class='post-count-link' href='https://www.faith-theology.com/2016/08/'> 3981August 3982</a> 3983<span class='post-count' dir='ltr'>(7)</span> 3984</li> 3985</ul> 3986<ul class='hierarchy'> 3987<li class='archivedate collapsed'> 3988<a class='toggle' href='javascript:void(0)'> 3989<span class='zippy'> 3990 3991 ►  3992 3993</span> 3994</a> 3995<a class='post-count-link' href='https://www.faith-theology.com/2016/07/'> 3996July 3997</a> 3998<span class='post-count' dir='ltr'>(5)</span> 3999</li> 4000</ul> 4001<ul class='hierarchy'> 4002<li class='archivedate collapsed'> 4003<a class='toggle' href='javascript:void(0)'> 4004<span class='zippy'> 4005 4006 ►  4007 4008</span> 4009</a> 4010<a class='post-count-link' href='https://www.faith-theology.com/2016/06/'> 4011June 4012</a> 4013<span class='post-count' dir='ltr'>(6)</span> 4014</li> 4015</ul> 4016<ul class='hierarchy'> 4017<li class='archivedate collapsed'> 4018<a class='toggle' href='javascript:void(0)'> 4019<span class='zippy'> 4020 4021 ►  4022 4023</span> 4024</a> 4025<a class='post-count-link' href='https://www.faith-theology.com/2016/05/'> 4026May 4027</a> 4028<span class='post-count' dir='ltr'>(4)</span> 4029</li> 4030</ul> 4031<ul class='hierarchy'> 4032<li class='archivedate collapsed'> 4033<a class='toggle' href='javascript:void(0)'> 4034<span class='zippy'> 4035 4036 ►  4037 4038</span> 4039</a> 4040<a class='post-count-link' href='https://www.faith-theology.com/2016/04/'> 4041April 4042</a> 4043<span class='post-count' dir='ltr'>(2)</span> 4044</li> 4045</ul> 4046<ul class='hierarchy'> 4047<li class='archivedate collapsed'> 4048<a class='toggle' href='javascript:void(0)'> 4049<span class='zippy'> 4050 4051 ►  4052 4053</span> 4054</a> 4055<a class='post-count-link' href='https://www.faith-theology.com/2016/03/'> 4056March 4057</a> 4058<span class='post-count' dir='ltr'>(4)</span> 4059</li> 4060</ul> 4061<ul class='hierarchy'> 4062<li class='archivedate collapsed'> 4063<a class='toggle' href='javascript:void(0)'> 4064<span class='zippy'> 4065 4066 ►  4067 4068</span> 4069</a> 4070<a class='post-count-link' href='https://www.faith-theology.com/2016/02/'> 4071February 4072</a> 4073<span class='post-count' dir='ltr'>(3)</span> 4074</li> 4075</ul> 4076<ul class='hierarchy'> 4077<li class='archivedate collapsed'> 4078<a class='toggle' href='javascript:void(0)'> 4079<span class='zippy'> 4080 4081 ►  4082 4083</span> 4084</a> 4085<a class='post-count-link' href='https://www.faith-theology.com/2016/01/'> 4086January 4087</a> 4088<span class='post-count' dir='ltr'>(4)</span> 4089</li> 4090</ul> 4091</li> 4092</ul> 4093<ul class='hierarchy'> 4094<li class='archivedate collapsed'> 4095<a class='toggle' href='javascript:void(0)'> 4096<span class='zippy'> 4097 4098 ►  4099 4100</span> 4101</a> 4102<a class='post-count-link' href='https://www.faith-theology.com/2015/'> 41032015 4104</a> 4105<span class='post-count' dir='ltr'>(78)</span> 4106<ul class='hierarchy'> 4107<li class='archivedate collapsed'> 4108<a class='toggle' href='javascript:void(0)'> 4109<span class='zippy'> 4110 4111 ►  4112 4113</span> 4114</a> 4115<a class='post-count-link' href='https://www.faith-theology.com/2015/12/'> 4116December 4117</a> 4118<span class='post-count' dir='ltr'>(7)</span> 4119</li> 4120</ul> 4121<ul class='hierarchy'> 4122<li class='archivedate collapsed'> 4123<a class='toggle' href='javascript:void(0)'> 4124<span class='zippy'> 4125 4126 ►  4127 4128</span> 4129</a> 4130<a class='post-count-link' href='https://www.faith-theology.com/2015/11/'> 4131November 4132</a> 4133<span class='post-count' dir='ltr'>(13)</span> 4134</li> 4135</ul> 4136<ul class='hierarchy'> 4137<li class='archivedate collapsed'> 4138<a class='toggle' href='javascript:void(0)'> 4139<span class='zippy'> 4140 4141 ►  4142 4143</span> 4144</a> 4145<a class='post-count-link' href='https://www.faith-theology.com/2015/10/'> 4146October 4147</a> 4148<span class='post-count' dir='ltr'>(8)</span> 4149</li> 4150</ul> 4151<ul class='hierarchy'> 4152<li class='archivedate collapsed'> 4153<a class='toggle' href='javascript:void(0)'> 4154<span class='zippy'> 4155 4156 ►  4157 4158</span> 4159</a> 4160<a class='post-count-link' href='https://www.faith-theology.com/2015/09/'> 4161September 4162</a> 4163<span class='post-count' dir='ltr'>(6)</span> 4164</li> 4165</ul> 4166<ul class='hierarchy'> 4167<li class='archivedate collapsed'> 4168<a class='toggle' href='javascript:void(0)'> 4169<span class='zippy'> 4170 4171 ►  4172 4173</span> 4174</a> 4175<a class='post-count-link' href='https://www.faith-theology.com/2015/08/'> 4176August 4177</a> 4178<span class='post-count' dir='ltr'>(5)</span> 4179</li> 4180</ul> 4181<ul class='hierarchy'> 4182<li class='archivedate collapsed'> 4183<a class='toggle' href='javascript:void(0)'> 4184<span class='zippy'> 4185 4186 ►  4187 4188</span> 4189</a> 4190<a class='post-count-link' href='https://www.faith-theology.com/2015/07/'> 4191July 4192</a> 4193<span class='post-count' dir='ltr'>(3)</span> 4194</li> 4195</ul> 4196<ul class='hierarchy'> 4197<li class='archivedate collapsed'> 4198<a class='toggle' href='javascript:void(0)'> 4199<span class='zippy'> 4200 4201 ►  4202 4203</span> 4204</a> 4205<a class='post-count-link' href='https://www.faith-theology.com/2015/06/'> 4206June 4207</a> 4208<span class='post-count' dir='ltr'>(7)</span> 4209</li> 4210</ul> 4211<ul class='hierarchy'> 4212<li class='archivedate collapsed'> 4213<a class='toggle' href='javascript:void(0)'> 4214<span class='zippy'> 4215 4216 ►  4217 4218</span> 4219</a> 4220<a class='post-count-link' href='https://www.faith-theology.com/2015/05/'> 4221May 4222</a> 4223<span class='post-count' dir='ltr'>(3)</span> 4224</li> 4225</ul> 4226<ul class='hierarchy'> 4227<li class='archivedate collapsed'> 4228<a class='toggle' href='javascript:void(0)'> 4229<span class='zippy'> 4230 4231 ►  4232 4233</span> 4234</a> 4235<a class='post-count-link' href='https://www.faith-theology.com/2015/04/'> 4236April 4237</a> 4238<span class='post-count' dir='ltr'>(8)</span> 4239</li> 4240</ul> 4241<ul class='hierarchy'> 4242<li class='archivedate collapsed'> 4243<a class='toggle' href='javascript:void(0)'> 4244<span class='zippy'> 4245 4246 ►  4247 4248</span> 4249</a> 4250<a class='post-count-link' href='https://www.faith-theology.com/2015/03/'> 4251March 4252</a> 4253<span class='post-count' dir='ltr'>(9)</span> 4254</li> 4255</ul> 4256<ul class='hierarchy'> 4257<li class='archivedate collapsed'> 4258<a class='toggle' href='javascript:void(0)'> 4259<span class='zippy'> 4260 4261 ►  4262 4263</span> 4264</a> 4265<a class='post-count-link' href='https://www.faith-theology.com/2015/02/'> 4266February 4267</a> 4268<span class='post-count' dir='ltr'>(6)</span> 4269</li> 4270</ul> 4271<ul class='hierarchy'> 4272<li class='archivedate collapsed'> 4273<a class='toggle' href='javascript:void(0)'> 4274<span class='zippy'> 4275 4276 ►  4277 4278</span> 4279</a> 4280<a class='post-count-link' href='https://www.faith-theology.com/2015/01/'> 4281January 4282</a> 4283<span class='post-count' dir='ltr'>(3)</span> 4284</li> 4285</ul> 4286</li> 4287</ul> 4288<ul class='hierarchy'> 4289<li class='archivedate collapsed'> 4290<a class='toggle' href='javascript:void(0)'> 4291<span class='zippy'> 4292 4293 ►  4294 4295</span> 4296</a> 4297<a class='post-count-link' href='https://www.faith-theology.com/2014/'> 42982014
4299</a> 4300<span class='post-count' dir='ltr'>(78)</span> 4301<ul class='hierarchy'> 4302<li class='archivedate collapsed'> 4303<a class='toggle' href='javascript:void(0)'> 4304<span class='zippy'> 4305 4306 ►  4307 4308</span> 4309</a> 4310<a class='post-count-link' href='https://www.faith-theology.com/2014/12/'> 4311December 4312</a> 4313<span class='post-count' dir='ltr'>(4)</span> 4314</li> 4315</ul> 4316<ul class='hierarchy'> 4317<li class='archivedate collapsed'> 4318<a class='toggle' href='javascript:void(0)'> 4319<span class='zippy'> 4320 4321 ►  4322 4323</span> 4324</a> 4325<a class='post-count-link' href='https://www.faith-theology.com/2014/11/'> 4326November 4327</a> 4328<span class='post-count' dir='ltr'>(5)</span> 4329</li> 4330</ul> 4331<ul class='hierarchy'> 4332<li class='archivedate collapsed'> 4333<a class='toggle' href='javascript:void(0)'> 4334<span class='zippy'> 4335 4336 ►  4337 4338</span> 4339</a> 4340<a class='post-count-link' href='https://www.faith-theology.com/2014/10/'> 4341October 4342</a> 4343<span class='post-count' dir='ltr'>(6)</span> 4344</li> 4345</ul> 4346<ul class='hierarchy'> 4347<li class='archivedate collapsed'> 4348<a class='toggle' href='javascript:void(0)'> 4349<span class='zippy'> 4350 4351 ►  4352 4353</span> 4354</a> 4355<a class='post-count-link' href='https://www.faith-theology.com/2014/09/'> 4356September 4357</a> 4358<span class='post-count' dir='ltr'>(10)</span> 4359</li> 4360</ul> 4361<ul class='hierarchy'> 4362<li class='archivedate collapsed'> 4363<a class='toggle' href='javascript:void(0)'> 4364<span class='zippy'> 4365 4366 ►  4367 4368</span> 4369</a> 4370<a class='post-count-link' href='https://www.faith-theology.com/2014/08/'> 4371August 4372</a> 4373<span class='post-count' dir='ltr'>(7)</span> 4374</li> 4375</ul> 4376<ul class='hierarchy'> 4377<li class='archivedate collapsed'> 4378<a class='toggle' href='javascript:void(0)'> 4379<span class='zippy'> 4380 4381 ►  4382 4383</span> 4384</a> 4385<a class='post-count-link' href='https://www.faith-theology.com/2014/06/'> 4386June 4387</a> 4388<span class='post-count' dir='ltr'>(7)</span> 4389</li> 4390</ul> 4391<ul class='hierarchy'> 4392<li class='archivedate collapsed'> 4393<a class='toggle' href='javascript:void(0)'> 4394<span class='zippy'> 4395 4396 ►  4397 4398</span> 4399</a> 4400<a class='post-count-link' href='https://www.faith-theology.com/2014/05/'> 4401May 4402</a> 4403<span class='post-count' dir='ltr'>(6)</span> 4404</li> 4405</ul> 4406<ul class='hierarchy'> 4407<li class='archivedate collapsed'> 4408<a class='toggle' href='javascript:void(0)'> 4409<span class='zippy'> 4410 4411 ►  4412 4413</span> 4414</a> 4415<a class='post-count-link' href='https://www.faith-theology.com/2014/04/'> 4416April 4417</a> 4418<span class='post-count' dir='ltr'>(7)</span> 4419</li> 4420</ul> 4421<ul class='hierarchy'> 4422<li class='archivedate collapsed'> 4423<a class='toggle' href='javascript:void(0)'> 4424<span class='zippy'> 4425 4426 ►  4427 4428</span> 4429</a> 4430<a class='post-count-link' href='https://www.faith-theology.com/2014/03/'> 4431March 4432</a> 4433<span class='post-count' dir='ltr'>(15)</span> 4434</li> 4435</ul> 4436<ul class='hierarchy'> 4437<li class='archivedate collapsed'> 4438<a class='toggle' href='javascript:void(0)'> 4439<span class='zippy'> 4440 4441 ►  4442 4443</span> 4444</a> 4445<a class='post-count-link' href='https://www.faith-theology.com/2014/02/'> 4446February 4447</a> 4448<span class='post-count' dir='ltr'>(6)</span> 4449</li> 4450</ul> 4451<ul class='hierarchy'> 4452<li class='archivedate collapsed'> 4453<a class='toggle' href='javascript:void(0)'> 4454<span class='zippy'> 4455 4456 ►  4457 4458</span> 4459</a> 4460<a class='post-count-link' href='https://www.faith-theology.com/2014/01/'> 4461January 4462</a> 4463<span class='post-count' dir='ltr'>(5)</span> 4464</li> 4465</ul> 4466</li> 4467</ul> 4468<ul class='hierarchy'> 4469<li class='archivedate collapsed'> 4470<a class='toggle' href='javascript:void(0)'> 4471<span class='zippy'> 4472 4473 ►  4474 4475</span> 4476</a> 4477<a class='post-count-link' href='https://www.faith-theology.com/2013/'> 44782013 4479</a> 4480<span class='post-count' dir='ltr'>(95)</span> 4481<ul class='hierarchy'> 4482<li class='archivedate collapsed'> 4483<a class='toggle' href='javascript:void(0)'> 4484<span class='zippy'> 4485 4486 ►  4487 4488</span> 4489</a> 4490<a class='post-count-link' href='https://www.faith-theology.com/2013/12/'> 4491December 4492</a> 4493<span class='post-count' dir='ltr'>(12)</span> 4494</li> 4495</ul> 4496<ul class='hierarchy'> 4497<li class='archivedate collapsed'> 4498<a class='toggle' href='javascript:void(0)'> 4499<span class='zippy'> 4500 4501 ►  4502 4503</span> 4504</a> 4505<a class='post-count-link' href='https://www.faith-theology.com/2013/11/'> 4506November 4507</a> 4508<span class='post-count' dir='ltr'>(11)</span> 4509</li> 4510</ul> 4511<ul class='hierarchy'> 4512<li class='archivedate collapsed'> 4513<a class='toggle' href='javascript:void(0)'> 4514<span class='zippy'> 4515 4516 ►  4517 4518</span> 4519</a> 4520<a class='post-count-link' href='https://www.faith-theology.com/2013/10/'> 4521October 4522</a> 4523<span class='post-count' dir='ltr'>(8)</span> 4524</li> 4525</ul> 4526<ul class='hierarchy'> 4527<li class='archivedate collapsed'> 4528<a class='toggle' href='javascript:void(0)'> 4529<span class='zippy'> 4530 4531 ►  4532 4533</span> 4534</a> 4535<a class='post-count-link' href='https://www.faith-theology.com/2013/09/'> 4536September 4537</a> 4538<span class='post-count' dir='ltr'>(8)</span> 4539</li> 4540</ul> 4541<ul class='hierarchy'> 4542<li class='archivedate collapsed'> 4543<a class='toggle' href='javascript:void(0)'> 4544<span class='zippy'> 4545 4546 ►  4547 4548</span> 4549</a> 4550<a class='post-count-link' href='https://www.faith-theology.com/2013/08/'> 4551August 4552</a> 4553<span class='post-count' dir='ltr'>(6)</span> 4554</li> 4555</ul> 4556<ul class='hierarchy'> 4557<li class='archivedate collapsed'> 4558<a class='toggle' href='javascript:void(0)'> 4559<span class='zippy'> 4560 4561 ►  4562 4563</span> 4564</a> 4565<a class='post-count-link' href='https://www.faith-theology.com/2013/07/'> 4566July 4567</a> 4568<span class='post-count' dir='ltr'>(9)</span> 4569</li> 4570</ul> 4571<ul class='hierarchy'> 4572<li class='archivedate collapsed'> 4573<a class='toggle' href='javascript:void(0)'> 4574<span class='zippy'> 4575 4576 ►  4577 4578</span> 4579</a> 4580<a class='post-count-link' href='https://www.faith-theology.com/2013/06/'> 4581June 4582</a> 4583<span class='post-count' dir='ltr'>(8)</span> 4584</li> 4585</ul> 4586<ul class='hierarchy'> 4587<li class='archivedate collapsed'> 4588<a class='toggle' href='javascript:void(0)'> 4589<span class='zippy'> 4590 4591 ►  4592 4593</span> 4594</a> 4595<a class='post-count-link' href='https://www.faith-theology.com/2013/05/'> 4596May 4597</a> 4598<span class='post-count' dir='ltr'>(7)</span> 4599</li> 4600</ul> 4601<ul class='hierarchy'> 4602<li class='archivedate collapsed'> 4603<a class='toggle' href='javascript:void(0)'> 4604<span class='zippy'> 4605 4606 ►  4607 4608</span> 4609</a> 4610<a class='post-count-link' href='https://www.faith-theology.com/2013/04/'> 4611April 4612</a> 4613<span class='post-count' dir='ltr'>(7)</span> 4614</li> 4615</ul> 4616<ul class='hierarchy'> 4617<li class='archivedate collapsed'> 4618<a class='toggle' href='javascript:void(0)'> 4619<span class='zippy'> 4620 4621 ►  4622 4623</span> 4624</a> 4625<a class='post-count-link' href='https://www.faith-theology.com/2013/03/'> 4626March 4627</a> 4628<span class='post-count' dir='ltr'>(8)</span> 4629</li> 4630</ul> 4631<ul class='hierarchy'> 4632<li class='archivedate collapsed'> 4633<a class='toggle' href='javascript:void(0)'> 4634<span class='zippy'> 4635 4636 ►  4637 4638</span> 4639</a> 4640<a class='post-count-link' href='https://www.faith-theology.com/2013/02/'> 4641February 4642</a> 4643<span class='post-count' dir='ltr'>(9)</span> 4644</li> 4645</ul> 4646<ul class='hierarchy'> 4647<li class='archivedate collapsed'> 4648<a class='toggle' href='javascript:void(0)'> 4649<span class='zippy'> 4650 4651 ►  4652 4653</span> 4654</a> 4655<a class='post-count-link' href='https://www.faith-theology.com/2013/01/'> 4656January 4657</a> 4658<span class='post-count' dir='ltr'>(2)</span> 4659</li> 4660</ul> 4661</li> 4662</ul> 4663<ul class='hierarchy'> 4664<li class='archivedate collapsed'> 4665<a class='toggle' href='javascript:void(0)'> 4666<span class='zippy'> 4667 4668 ►  4669 4670</span> 4671</a> 4672<a class='post-count-link' href='https://www.faith-theology.com/2012/'> 46732012 4674</a> 4675<span class='post-count' dir='ltr'>(75)</span> 4676<ul class='hierarchy'> 4677<li class='archivedate collapsed'> 4678<a class='toggle' href='javascript:void(0)'> 4679<span class='zippy'> 4680 4681 ►  4682 4683</span> 4684</a> 4685<a class='post-count-link' href='https://www.faith-theology.com/2012/12/'> 4686December 4687</a> 4688<span class='post-count' dir='ltr'>(11)</span> 4689</li> 4690</ul> 4691<ul class='hierarchy'> 4692<li class='archivedate collapsed'> 4693<a class='toggle' href='javascript:void(0)'> 4694<span class='zippy'> 4695 4696 ►  4697 4698</span> 4699</a> 4700<a class='post-count-link' href='https://www.faith-theology.com/2012/11/'> 4701November 4702</a> 4703<span class='post-count' dir='ltr'>(6)</span> 4704</li> 4705</ul> 4706<ul class='hierarchy'> 4707<li class='archivedate collapsed'> 4708<a class='toggle' href='javascript:void(0)'> 4709<span class='zippy'> 4710 4711 ►  4712 4713</span> 4714</a> 4715<a class='post-count-link' href='https://www.faith-theology.com/2012/10/'> 4716October 4717</a> 4718<span class='post-count' dir='ltr'>(4)</span> 4719</li> 4720</ul> 4721<ul class='hierarchy'> 4722<li class='archivedate collapsed'> 4723<a class='toggle' href='javascript:void(0)'> 4724<span class='zippy'> 4725 4726 ►  4727 4728</span> 4729</a> 4730<a class='post-count-link' href='https://www.faith-theology.com/2012/09/'> 4731September 4732</a> 4733<span class='post-count' dir='ltr'>(3)</span> 4734</li> 4735</ul> 4736<ul class='hierarchy'> 4737<li class='archivedate collapsed'> 4738<a class='toggle' href='javascript:void(0)'> 4739<span class='zippy'> 4740 4741 ►  4742 4743</span> 4744</a> 4745<a class='post-count-link' href='https://www.faith-theology.com/2012/08/'> 4746August 4747</a> 4748<span class='post-count' dir='ltr'>(4)</span> 4749</li> 4750</ul> 4751<ul class='hierarchy'> 4752<li class='archivedate collapsed'> 4753<a class='toggle' href='javascript:void(0)'> 4754<span class='zippy'> 4755 4756 ►  4757 4758</span> 4759</a> 4760<a class='post-count-link' href='https://www.faith-theology.com/2012/07/'> 4761July 4762</a> 4763<span class='post-count' dir='ltr'>(8)</span> 4764</li> 4765</ul> 4766<ul class='hierarchy'> 4767<li 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4810</ul> 4811<ul class='hierarchy'> 4812<li class='archivedate collapsed'> 4813<a class='toggle' href='javascript:void(0)'> 4814<span class='zippy'> 4815 4816 ►  4817 4818</span> 4819</a> 4820<a class='post-count-link' href='https://www.faith-theology.com/2012/03/'> 4821March 4822</a> 4823<span class='post-count' dir='ltr'>(8)</span> 4824</li> 4825</ul> 4826<ul class='hierarchy'> 4827<li class='archivedate collapsed'> 4828<a class='toggle' href='javascript:void(0)'> 4829<span class='zippy'> 4830 4831 ►  4832 4833</span> 4834</a> 4835<a class='post-count-link' href='https://www.faith-theology.com/2012/02/'> 4836February 4837</a> 4838<span class='post-count' dir='ltr'>(2)</span> 4839</li> 4840</ul> 4841<ul class='hierarchy'> 4842<li class='archivedate collapsed'> 4843<a class='toggle' href='javascript:void(0)'> 4844<span class='zippy'> 4845 4846 ►  4847 4848</span> 4849</a> 4850<a class='post-count-link' href='https://www.faith-theology.com/2012/01/'> 4851January 4852</a> 4853<span class='post-count' dir='ltr'>(6)</span> 4854</li> 4855</ul> 4856</li> 4857</ul> 4858<ul class='hierarchy'> 4859<li class='archivedate collapsed'> 4860<a class='toggle' href='javascript:void(0)'> 4861<span class='zippy'> 4862 4863 ►  4864 4865</span> 4866</a> 4867<a class='post-count-link' href='https://www.faith-theology.com/2011/'> 48682011 4869</a> 4870<span class='post-count' dir='ltr'>(123)</span> 4871<ul class='hierarchy'> 4872<li class='archivedate collapsed'> 4873<a class='toggle' href='javascript:void(0)'> 4874<span class='zippy'> 4875 4876 ►  4877 4878</span> 4879</a> 4880<a class='post-count-link' href='https://www.faith-theology.com/2011/12/'> 4881December 4882</a> 4883<span class='post-count' dir='ltr'>(10)</span> 4884</li> 4885</ul> 4886<ul class='hierarchy'> 4887<li class='archivedate collapsed'> 4888<a class='toggle' href='javascript:void(0)'> 4889<span class='zippy'> 4890 4891 ►  4892 4893</span> 4894</a> 4895<a class='post-count-link' href='https://www.faith-theology.com/2011/11/'> 4896November 4897</a> 4898<span class='post-count' dir='ltr'>(9)</span> 4899</li> 4900</ul> 4901<ul class='hierarchy'> 4902<li class='archivedate collapsed'> 4903<a class='toggle' href='javascript:void(0)'> 4904<span class='zippy'> 4905 4906 ►  4907 4908</span> 4909</a> 4910<a class='post-count-link' href='https://www.faith-theology.com/2011/10/'> 4911October 4912</a> 4913<span class='post-count' dir='ltr'>(10)</span> 4914</li> 4915</ul> 4916<ul class='hierarchy'> 4917<li class='archivedate collapsed'> 4918<a class='toggle' href='javascript:void(0)'> 4919<span class='zippy'> 4920 4921 ►  4922 4923</span> 4924</a> 4925<a class='post-count-link' href='https://www.faith-theology.com/2011/09/'> 4926September 4927</a> 4928<span class='post-count' dir='ltr'>(8)</span> 4929</li> 4930</ul> 4931<ul class='hierarchy'> 4932<li class='archivedate collapsed'> 4933<a class='toggle' href='javascript:void(0)'> 4934<span class='zippy'> 4935 4936 ►  4937 4938</span> 4939</a> 4940<a class='post-count-link' href='https://www.faith-theology.com/2011/08/'> 4941August 4942</a> 4943<span class='post-count' dir='ltr'>(8)</span> 4944</li> 4945</ul> 4946<ul class='hierarchy'> 4947<li class='archivedate collapsed'> 4948<a class='toggle' href='javascript:void(0)'> 4949<span class='zippy'> 4950 4951 ►  4952 4953</span> 4954</a> 4955<a class='post-count-link' href='https://www.faith-theology.com/2011/07/'> 4956July 4957</a> 4958<span class='post-count' dir='ltr'>(6)</span> 4959</li> 4960</ul> 4961<ul class='hierarchy'> 4962<li class='archivedate collapsed'> 4963<a class='toggle' href='javascript:void(0)'> 4964<span class='zippy'> 4965 4966 ►  4967 4968</span> 4969</a> 4970<a class='post-count-link' href='https://www.faith-theology.com/2011/06/'> 4971June 4972</a> 4973<span class='post-count' dir='ltr'>(8)</span> 4974</li> 4975</ul> 4976<ul class='hierarchy'> 4977<li class='archivedate collapsed'> 4978<a class='toggle' href='javascript:void(0)'> 4979<span class='zippy'> 4980 4981 ►  4982 4983</span> 4984</a> 4985<a class='post-count-link' href='https://www.faith-theology.com/2011/05/'> 4986May 4987</a> 4988<span class='post-count' dir='ltr'>(11)</span> 4989</li> 4990</ul> 4991<ul class='hierarchy'> 4992<li class='archivedate collapsed'> 4993<a class='toggle' href='javascript:void(0)'> 4994<span class='zippy'> 4995 4996 ►  4997 4998</span> 4999</a> 5000<a class='post-count-link' href='https://www.faith-theology.com/2011/04/'> 5001April 5002</a> 5003<span class='post-count' dir='ltr'>(11)</span> 5004</li> 5005</ul> 5006<ul class='hierarchy'> 5007<li class='archivedate collapsed'> 5008<a class='toggle' href='javascript:void(0)'> 5009<span class='zippy'> 5010 5011 ►  5012 5013</span> 5014</a> 5015<a class='post-count-link' href='https://www.faith-theology.com/2011/03/'> 5016March 5017</a> 5018<span class='post-count' dir='ltr'>(12)</span> 5019</li> 5020</ul> 5021<ul class='hierarchy'> 5022<li class='archivedate collapsed'> 5023<a class='toggle' href='javascript:void(0)'> 5024<span class='zippy'> 5025 5026 ►  5027 5028</span> 5029</a> 5030<a class='post-count-link' href='https://www.faith-theology.com/2011/02/'> 5031February 5032</a> 5033<span class='post-count' dir='ltr'>(13)</span> 5034</li> 5035</ul> 5036<ul class='hierarchy'> 5037<li class='archivedate collapsed'> 5038<a class='toggle' href='javascript:void(0)'> 5039<span class='zippy'> 5040 5041 ►  5042 5043</span> 5044</a> 5045<a class='post-count-link' href='https://www.faith-theology.com/2011/01/'> 5046January 5047</a> 5048<span class='post-count' dir='ltr'>(17)</span> 5049</li> 5050</ul> 5051</li> 5052</ul> 5053<ul class='hierarchy'> 5054<li class='archivedate collapsed'> 5055<a class='toggle' href='javascript:void(0)'> 5056<span class='zippy'> 5057 5058 ►  5059 5060</span> 5061</a> 5062<a class='post-count-link' href='https://www.faith-theology.com/2010/'> 50632010 5064</a> 5065<span class='post-count' dir='ltr'>(154)</span> 5066<ul class='hierarchy'> 5067<li class='archivedate collapsed'> 5068<a class='toggle' href='javascript:void(0)'> 5069<span class='zippy'> 5070 5071 ►  5072 5073</span> 5074</a> 5075<a class='post-count-link' href='https://www.faith-theology.com/2010/12/'> 5076December 5077</a> 5078<span class='post-count' dir='ltr'>(11)</span> 5079</li> 5080</ul> 5081<ul class='hierarchy'> 5082<li class='archivedate collapsed'> 5083<a class='toggle' href='javascript:void
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5170</ul> 5171<ul class='hierarchy'> 5172<li class='archivedate collapsed'> 5173<a class='toggle' href='javascript:void(0)'> 5174<span class='zippy'> 5175 5176 ►  5177 5178</span> 5179</a> 5180<a class='post-count-link' href='https://www.faith-theology.com/2010/05/'> 5181May 5182</a> 5183<span class='post-count' dir='ltr'>(16)</span> 5184</li> 5185</ul> 5186<ul class='hierarchy'> 5187<li class='archivedate collapsed'> 5188<a class='toggle' href='javascript:void(0)'> 5189<span class='zippy'> 5190 5191 ►  5192 5193</span> 5194</a> 5195<a class='post-count-link' href='https://www.faith-theology.com/2010/04/'> 5196April 5197</a> 5198<span class='post-count' dir='ltr'>(14)</span> 5199</li> 5200</ul> 5201<ul class='hierarchy'> 5202<li class='archivedate collapsed'> 5203<a class='toggle' href='javascript:void(0)'> 5204<span class='zippy'> 5205 5206 ►  5207 5208</span> 5209</a> 5210<a class='post-count-link' href='https://www.faith-theology.com/2010/03/'> 5211March 5212</a> 5213<span class='post-count' dir='ltr'>(15)</span> 5214</li> 5215</ul> 5216<ul class='hierarchy'> 5217<li class='archivedate collapsed'> 5218<a class='toggle' href='javascript:void(0)'> 5219<span class='zippy'> 5220 5221 ►  5222 5223</span> 5224</a> 5225<a class='post-count-link' href='https://www.faith-theology.com/2010/02/'> 5226February 5227</a> 5228<span class='post-count' dir='ltr'>(13)</span> 5229</li> 5230</ul> 5231<ul class='hierarchy'> 5232<li class='archivedate collapsed'> 5233<a class='toggle' href='javascript:void(0)'> 5234<span class='zippy'> 5235 5236 ►  5237 5238</span> 5239</a> 5240<a class='post-count-link' href='https://www.faith-theology.com/2010/01/'> 5241January 5242</a> 5243<span class='post-count' dir='ltr'>(13)</span> 5244</li> 5245</ul> 5246</li> 5247</ul> 5248<ul class='hierarchy'> 5249<li class='archivedate collapsed'> 5250<a class='toggle' href='javascript:void(0)'> 5251<span class='zippy'> 5252 5253 ►  5254 5255</span> 5256</a> 5257<a class='post-count-link' href='https://www.faith-theology.com/2009/'> 52582009 5259</a> 5260<span class='post-count' dir='ltr'>(201)</span> 5261<ul class='hierarchy'> 5262<li class='archivedate collapsed'> 5263<a class='toggle' href='javascript:void(0)'> 5264<span class='zippy'> 5265 5266 ►  5267 5268</span> 5269</a> 5270<a class='post-count-link' href='https://www.faith-theology.com/2009/12/'> 5271December 5272</a> 5273<span class='post-count' dir='ltr'>(12)</span> 5274</li> 5275</ul> 5276<ul class='hierarchy'> 5277<li class='archivedate collapsed'> 5278<a class='toggle' href='javascript:void(0)'> 5279<span class='zippy'> 5280 5281 ►  5282 5283</span> 5284</a> 5285<a class='post-count-link' href='https://www.faith-theology.com/2009/11/'> 5286November 5287</a> 5288<span class='post-count' dir='ltr'>(13)</span> 5289</li> 5290</ul> 5291<ul class='hierarchy'> 5292<li class='archivedate collapsed'> 5293<a class='toggle' href='javascript:void(0)'> 5294<span class='zippy'> 5295 5296 ►  5297 5298</span> 5299</a> 5300<a class='post-count-link' href='https://www.faith-theology.com/2009/10/'> 5301October 5302</a> 5303<span class='post-count' dir='ltr'>(16)</span> 5304</li> 5305</ul> 5306<ul class='hierarchy'> 5307<li class='archivedate collapsed'> 5308<a class='toggle' href='javascript:void(0)'> 5309<span class='zippy'> 5310 5311 ►  5312 5313</span> 5314</a> 5315<a class='post-count-link' href='https://www.faith-theology.com/2009/09/'> 5316September 5317</a> 5318<span class='post-count' dir='ltr'>(17)</span> 5319</li> 5320</ul> 5321<ul class='hierarchy'> 5322<li class='archivedate collapsed'> 5323<a class='toggle' href='javascript:void(0)'> 5324<span class='zippy'> 5325 5326 ►  5327 5328</span> 5329</a> 5330<a class='post-count-link' href='https://www.faith-theology.com/2009/08/'> 5331August 5332</a> 5333<span class='post-count' dir='ltr'>(15)</span> 5334</li> 5335</ul> 5336<ul class='hierarchy'> 5337<li class='archivedate collapsed'> 5338<a class='toggle' href='javascript:void(0)'> 5339<span class='zippy'> 5340 5341 ►  5342 5343</span> 5344</a> 5345<a class='post-count-link' href='https://www.faith-theology.com/2009/07/'> 5346July 5347</a> 5348<span class='post-count' dir='ltr'>(20)</span> 5349</li> 5350</ul> 5351<ul class='hierarchy'> 5352<li class='archivedate collapsed'> 5353<a class='toggle' href='javascript:void(0)'> 5354<span class='zippy'> 5355 5356 ►  5357 5358</span> 5359</a> 5360<a class='post-count-link' href='https://www.faith-theology.com/2009/06/'> 5361June 5362</a> 5363<span class='post-count' dir='ltr'>(15)</span> 5364</li> 5365</ul> 5366<ul class='hierarchy'> 5367<li class='archivedate collapsed'> 5368<a class='toggle' href='javascript:void(0)'> 5369<span class='zippy'> 5370 5371 ►  5372 5373</span> 5374</a> 5375<a class='post-count-link' href='https://www.faith-theology.com/2009/05
5375/'> 5376May 5377</a> 5378<span class='post-count' dir='ltr'>(19)</span> 5379</li> 5380</ul> 5381<ul class='hierarchy'> 5382<li class='archivedate collapsed'> 5383<a class='toggle' href='javascript:void(0)'> 5384<span class='zippy'> 5385 5386 ►  5387 5388</span> 5389</a> 5390<a class='post-count-link' href='https://www.faith-theology.com/2009/04/'> 5391April 5392</a> 5393<span class='post-count' dir='ltr'>(27)</span> 5394</li> 5395</ul> 5396<ul class='hierarchy'> 5397<li class='archivedate collapsed'> 5398<a class='toggle' href='javascript:void(0)'> 5399<span class='zippy'> 5400 5401 ►  5402 5403</span> 5404</a> 5405<a class='post-count-link' href='https://www.faith-theology.com/2009/03/'> 5406March 5407</a> 5408<span class='post-count' dir='ltr'>(26)</span> 5409</li> 5410</ul> 5411<ul class='hierarchy'> 5412<li class='archivedate collapsed'> 5413<a class='toggle' href='javascript:void(0)'> 5414<span class='zippy'> 5415 5416 ►  5417 5418</span> 5419</a> 5420<a class='post-count-link' href='https://www.faith-theology.com/2009/02/'> 5421February 5422</a> 5423<span class='post-count' dir='ltr'>(10)</span> 5424</li> 5425</ul> 5426<ul class='hierarchy'> 5427<li class='archivedate collapsed'> 5428<a class='toggle' href='javascript:void(0)'> 5429<span class='zippy'> 5430 5431 ►  5432 5433</span> 5434</a> 5435<a class='post-count-link' href='https://www.faith-theology.com/2009/01/'> 5436January 5437</a> 5438<span class='post-count' dir='ltr'>(11)</span> 5439</li> 5440</ul> 5441</li> 5442</ul> 5443<ul class='hierarchy'> 5444<li class='archivedate collapsed'> 5445<a class='toggle' href='javascript:void(0)'> 5446<span class='zippy'> 5447 5448 ►  5449 5450</span> 5451</a> 5452<a class='post-count-link' href='https://www.faith-theology.com/2008/'> 54532008 5454</a> 5455<span class='post-count' dir='ltr'>(277)</span> 5456<ul class='hierarchy'> 5457<li class='archivedate collapsed'> 5458<a class='toggle' href='javascript:void(0)'> 5459<span class='zippy'> 5460 5461 ►  5462 5463</span> 5464</a> 5465<a class='post-count-link' href='https://www.faith-theology.com/2008/12/'> 5466December 5467</a> 5468<span class='post-count' dir='ltr'>(21)</span> 5469</li> 5470</ul> 5471<ul class='hierarchy'> 5472<li class='archivedate collapsed'> 5473<a class='toggle' href='javascript:void(0)'> 5474<span class='zippy'> 5475 5476 ►  5477 5478</span> 5479</a> 5480<a class='post-count-link' href='https://www.faith-theology.com/2008/11/'> 5481November 5482</a> 5483<span class='post-count' dir='ltr'>(14)</span> 5484</li> 5485</ul> 5486<ul class='hierarchy'> 5487<li class='archivedate collapsed'> 5488<a class='toggle' href='javascript:void(0)'> 5489<span class='zippy'> 5490 5491 ►  5492 5493</span> 5494</a> 5495<a class='post-count-link' href='https://www.faith-theology.com/2008/10/'> 5496October 5497</a> 5498<span class='post-count' dir='ltr'>(17)</span> 5499</li> 5500</ul> 5501<ul class='hierarchy'> 5502<li class='archivedate collapsed'> 5503<a class='toggle' href='javascript:void(0)'> 5504<span class='zippy'> 5505 5506 ►  5507 5508</span> 5509</a> 5510<a class='post-count-link' href='https://www.faith-theology.com/2008/09/'> 5511September 5512</a> 5513<span class='post-count' dir='ltr'>(18)</span> 5514</li> 5515</ul> 5516<ul class='hierarchy'> 5517<li class='archivedate collapsed'> 5518<a class='toggle' href='javascript:void(0)'> 5519<span class='zippy'> 5520 5521 ►  5522 5523</span> 5524</a> 5525<a class='post-count-link' href='https://www.faith-theology.com/2008/08/'> 5526August 5527</a> 5528<span class='post-count' dir='ltr'>(17)</span> 5529</li> 5530</ul> 5531<ul class='hierarchy'> 5532<li class='archivedate collapsed'> 5533<a class='toggle' href='javascript:void(0)'> 5534<span class='zippy'> 5535 5536 ►  5537 5538</span> 5539</a> 5540<a class='post-count-link' href='https://www.faith-theology.com/2008/07/'> 5541July 5542</a> 5543<span class='post-count' dir='ltr'>(32)</span> 5544</li> 5545</ul> 5546<ul class='hierarchy'> 5547<li 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