Photograph: Plitvice Falls in Croatia. Photo credit: WallpapersB. Eden was the source of four rivers that diverged, which means that it was a higher elevation. Ezekiel called it a mountain (Ezk.28:13 - 14). Perhaps Plitvice Falls comes close to the beauty of Eden.

Below are messages, personal study notes, small group leader notes, and exegetical notes on the Book of Genesis.

Spotlight

  • See also the slides to this presentation. Mako Nagasawa guest lectured a class at Gordon-Conwell Theological Seminary in February 2024. Here is the English text of the treatise, which Ambrose wrote in 389. Ambrose uses King Ahab as a case study of greed when he seized Naboth’s vineyard, in 1 Kings 21. This presentation relates to the Genesis creation story because Ambrose structures it around Genesis 1. He says that God gave all humans a shared dominion over the creation. In Christ, God gives us dominion, in principle, over sin. Covetousness, therefore, is a double problem. It interferes with the shared dominion over the creation, and it causes us to fail in exercising proper Christ-centered dominion over the sin in ourselves. Ambrose shows that Ahab became cruel, like the wild dogs that eventually fed off his dead, unburied body, as in 2 Peter 2:19 - 22. Ambrose also draws upon Matthew 6:19 - 24 because of how moths and rust share in our physical goods whereas God shares in the development of our moral goodness. Ambrose draws as well on Luke 12:13 - 34 because the greedy tear down barns/granaries and build bigger ones, finding more pleasure in the rising price of grain, not its widespread availability. A few slides refer to Ambrose’s understanding of the human being as a human becoming, Jesus’ work of atonement as a medical substitution healing human nature for us and inviting us to share in him, the pressing issue being human desires and not deservingness per se, and hell as the love of God but experienced by those who have become addicted to sin.

Mako Nagasawa, John Locke’s Theology of Private Property, edited by Grace Tien and Maria Eugenia Funes, Religion and Racial Capitalism. Palgrave MacMillan, 2025.

  • In his First and Second Treatises of Government, John Locke, as a “political Hebraist,” fashioned much of his arguments from the Book of Genesis. American libertarians and private property absolutists appeal to John Locke, remembered as an English political philosopher. Locke originally positioned himself, however, as a biblical scholar and theologian. As such, Locke departed from Christian tradition. I argue the relationship between Locke’s political philosophy and the Bible is that of a parasite and its host. Christian leaders prior to Locke believed that the earth is the Lord’s, the fruit of the earth belongs to all, and the political community could modify property in various ways because it was ethically and chronologically prior to private property. Locke, however, argued that individuals first create private property by enclosing land and laboring on it, then bring their private properties into political society, which was meant by God to defend individual property rights. He thereby defended both the English Revolution of 1688 and also English colonialism in the Americas.

 
 

Bible Studies and Messages from The Anástasis Center: Torah:

Bible Studies and Messages from The Anástasis Center: