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Creator: A Theological Interpretation of Genesis 1
The Christian claim that the triune God is the creator of the universe is both exegetically grounded and theologically rich. Yet discussions about God's work of creation are often overwhelmed by questions such as the age of the earth and the relationship between divine creation and evolution. Without completely ignoring such issues, Peter Leithart offers a decidedly theological interpretation of the creation account from Genesis 1. By engaging with classic discussions of creation, including those of Plato and Aristotle, as well as Christian articulations as varied as those of Augustine, Thomas Aquinas, Martin Luther, Sergius Bulgakov, Karl Barth and Robert Jenson, Leithart embraces the challenge of talking about God and God's first work. Here, readers will discover what it means to articulate a theology that is rigorously grounded in the first chapter of the Bible and the creedal affirmation of God the Father almighty, who is the creator of the heavens and earth.
346 pages, Kindle Edition
Published December 5, 2023
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138 people want to read
About the author
Peter J. Leithart
130 books364 followersPeter Leithart received an A.B. in English and History from Hillsdale College in 1981, and a Master of Arts in Religion and a Master of Theology from Westminster Theological Seminary in Philadelphia in 1986 and 1987. In 1998 he received his Ph.D. at the University of Cambridge in England. He has served in two pastorates: He was pastor of Reformed Heritage Presbyterian Church (now Trinity Presbyterian Church), Birmingham, Alabama from 1989 to 1995, and was founding pastor of Trinity Reformed Church, Moscow, Idaho, and served on the pastoral staff at Trinity from 2003-2013. From 1998 to 2013 he taught theology and literature at New St. Andrews College, Moscow, Idaho, where he continues to teach as an adjunct Senior Fellow. He now serves as President of Trinity House in Alabama, where is also resident Church Teacher at the local CREC church. He and his wife, Noel, have ten children and five grandchildren.
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Displaying 1 - 22 of 22 reviews
May 8, 2024
There is no denying that Leithart is a profoundly persuasive and creative writer who is deeply immersed in Scripture, but I found myself in serious disagreement with him throughout this book. Some of the language he uses about God (or at least quotes others as using) is highly problematic in my view and perhaps even dangerous.
A brief review here cannot possibly do justice to the depth and nuance of his argument, but here are some examples of what I find concerning:
“Because the Absolute comes into relation to the world as God, the act of Creation establishes the reality of God in process.” (136)
“With regard to himself, God is eternally complete; in regard to the world [Bulgakov says] ‘God is not complete insofar as the world is not complete.’” (137)
“If God equals Being, we must say ‘is’ and only ‘is’-God is his attributes, God is his essence, God is, God is, God is. All that is in God is God-so goes the axiom. Trinitarian theology, by contrast, necessarily says ‘not’ in order to make distinctions among the persons and their relations. [next paragraph] More abstractly stated: To affirm the Trinity, we must affirm the reality of ‘nonbeing’ in God.” (221)
“Thus the Creator remains absolutely, faithfully, immutably the triune God he is . . . even as he acts in and reacts to the creation, even as he does new things and becomes new in time.” (298)
Leithart says in the preface that part of what writing this book gave him the opportunity to do is “to decide once for all (for now) what I think of ‘classical theism,’” (x). In the first half of the book I was concerned he was rejecting certain aspects of classical theism, whether he rejects them or no, by the end it was clear he was at the very least pushing back hard. In this regard I find myself in profound disagreement with him, but I’m grateful for such a compelling debate partner who by publishing this work let me argue with him and refine my own thinking as I read his book.
A brief review here cannot possibly do justice to the depth and nuance of his argument, but here are some examples of what I find concerning:
“Because the Absolute comes into relation to the world as God, the act of Creation establishes the reality of God in process.” (136)
“With regard to himself, God is eternally complete; in regard to the world [Bulgakov says] ‘God is not complete insofar as the world is not complete.’” (137)
“If God equals Being, we must say ‘is’ and only ‘is’-God is his attributes, God is his essence, God is, God is, God is. All that is in God is God-so goes the axiom. Trinitarian theology, by contrast, necessarily says ‘not’ in order to make distinctions among the persons and their relations. [next paragraph] More abstractly stated: To affirm the Trinity, we must affirm the reality of ‘nonbeing’ in God.” (221)
“Thus the Creator remains absolutely, faithfully, immutably the triune God he is . . . even as he acts in and reacts to the creation, even as he does new things and becomes new in time.” (298)
Leithart says in the preface that part of what writing this book gave him the opportunity to do is “to decide once for all (for now) what I think of ‘classical theism,’” (x). In the first half of the book I was concerned he was rejecting certain aspects of classical theism, whether he rejects them or no, by the end it was clear he was at the very least pushing back hard. In this regard I find myself in profound disagreement with him, but I’m grateful for such a compelling debate partner who by publishing this work let me argue with him and refine my own thinking as I read his book.
December 27, 2023
This book caught me off guard more than any other by Peter. I thought I purchased a book largely involving the history of exegesis pertaining to Genesis chapter one. I was pleasantly surprised to learn that I actually purchased a book about the Creator revealed in Genesis chapter one, and how Genesis one contributes and corrects many deeply rooted Christian philosophical traditions about “God”.
Put simply, this 300+page book is a philosophical treatise of the “Biblical” Creator. It challenges many long-standing traditions and offers many helpful ideas to replace confusing or harmful ones that have developed over the last two thousand years of church history.
Put simply, this 300+page book is a philosophical treatise of the “Biblical” Creator. It challenges many long-standing traditions and offers many helpful ideas to replace confusing or harmful ones that have developed over the last two thousand years of church history.
July 26, 2024
This is an extraordinary work. Leithart argues that the opening lines of the Apostles Creed, "We believe in God the Father Almighty, Maker of heaven and earth..." provide the starting point for all theology. Instead of starting with a metaphysic and then Christianizing it, which usually ends in a devaluation of what Scripture says or (at least) the way Scripture speaks, Leithart argues that the only God we can know is the God who has created and who is related to the temporal world. This is not merely an epistemological limitation, but an acknowledgement of the fact that the only God who is is the God who has created. There is no "adult theology" behind the supposedly childish babbling of Scripture. Scripture needs no apologies for the way it speaks, nor does taking it at its word result in a God who is collapsed into the world.
Leithart provides a critique of Augustinian and Thomistic metaphysics (and others) with the basic conclusion that we have not baptized our metaphysics enough. He then turns to Genesis 1 to argue that this opening chapter presents a foundational metaphysics of a Triune Creator. It is from this starting point, he argues, that we should then go back and determine what things like "divine simplicity" and "divine mutability" mean. The result is probably not nearly as radical as it sounds. It is, as Vanhoozer noted in his review, exhilarating.
I hesitate to even write a review of this book because it was not easy for me to understand. I expect I will read it again in a few years and see much more clearly what Leithart is arguing. All that to say: do not develop a conclusion of this book from reviews of it. This is a scary book. It can seem like Leithart is doing away with traditional Christian metaphysics (if anyone could even agree on what that meant). And people can pull quotes out of context from it to argue such things. But I don't think he is, and I hope that serious scholars will engage with this work.
Leithart provides a critique of Augustinian and Thomistic metaphysics (and others) with the basic conclusion that we have not baptized our metaphysics enough. He then turns to Genesis 1 to argue that this opening chapter presents a foundational metaphysics of a Triune Creator. It is from this starting point, he argues, that we should then go back and determine what things like "divine simplicity" and "divine mutability" mean. The result is probably not nearly as radical as it sounds. It is, as Vanhoozer noted in his review, exhilarating.
I hesitate to even write a review of this book because it was not easy for me to understand. I expect I will read it again in a few years and see much more clearly what Leithart is arguing. All that to say: do not develop a conclusion of this book from reviews of it. This is a scary book. It can seem like Leithart is doing away with traditional Christian metaphysics (if anyone could even agree on what that meant). And people can pull quotes out of context from it to argue such things. But I don't think he is, and I hope that serious scholars will engage with this work.
July 29, 2024
Wow! What a book! It was fascinating, enlightening, challenging, and it taught me. I must admit there were times I struggled. There were times I had to lay it aside and come back later. A few times I wondered if I were too dense and were in over my head. But I kept coming back and I am so glad did.
Where I kept running into problems was when I needed a bit more philosophy background than I had. If that describes you, do as I did and persevere. He’s going somewhere and will get back to the more comfortable surroundings of theology soon enough. If you will hang on, he will show that we have had a bit too much Greek influence on our theology and that has put us in scriptural quandaries. I was convinced.
Before I say more, I must admit Leithart is a brilliant writer. I do feel he pitched this volume to professional theologians (untranslated words are a dead giveaway). I wish he had veered toward about 20% more popular in writing style (I mean, how many professional theologians are there?), but the denseness was worth it still. I’ve read some of his more popular works and he is great whether you agree or not. He has original thinking in his works and he is profoundly and pleasingly provocative.
I’m not going to rehash the book here. Just experience it. For me, he tweaked my thinking on some of the attributes, particularly accommodation. Further, he opened my eyes to how crucial the idea of Creator is and made me understand my God even more. Finally, he blew me away in his discussion of time.
I tend to be a bit liberal with praise in my book reviews, but there’s no grading on a curve here. This is a great one.
I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
Where I kept running into problems was when I needed a bit more philosophy background than I had. If that describes you, do as I did and persevere. He’s going somewhere and will get back to the more comfortable surroundings of theology soon enough. If you will hang on, he will show that we have had a bit too much Greek influence on our theology and that has put us in scriptural quandaries. I was convinced.
Before I say more, I must admit Leithart is a brilliant writer. I do feel he pitched this volume to professional theologians (untranslated words are a dead giveaway). I wish he had veered toward about 20% more popular in writing style (I mean, how many professional theologians are there?), but the denseness was worth it still. I’ve read some of his more popular works and he is great whether you agree or not. He has original thinking in his works and he is profoundly and pleasingly provocative.
I’m not going to rehash the book here. Just experience it. For me, he tweaked my thinking on some of the attributes, particularly accommodation. Further, he opened my eyes to how crucial the idea of Creator is and made me understand my God even more. Finally, he blew me away in his discussion of time.
I tend to be a bit liberal with praise in my book reviews, but there’s no grading on a curve here. This is a great one.
I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
May 11, 2024
Leithart shows that soi-disant Classical Theism with its claims of hard metaphysical simplicity, impassibility, and “God outside time” is, in short, deeply contrary to the Biblical testimony about God, and represents a basically pagan and sub-Trinitarian theology. Again and again, Leithart pays closer attention to the text of the Bible, especially the creation account in Genesis 1-2, in order to derive an understanding of simplicity, immutability, and time that corrects the Classical Theist claims about these things, but without slipping into either process theology or social trinitarianism.
I have my own differences with Leithart’s methodology (e.g. his use of gematria and chiastic structures), but as with almost every other issue, I find myself in profound and excited agreement with his conclusions: Yes, this is the Biblical faith, not that other stuff.
I have my own differences with Leithart’s methodology (e.g. his use of gematria and chiastic structures), but as with almost every other issue, I find myself in profound and excited agreement with his conclusions: Yes, this is the Biblical faith, not that other stuff.
July 16, 2024
How do I even rate this book? 3 stars is not reflective of Leithart’s scholarship but more of my experience of it. Roughly 1/3 I didn’t understand, 1/3 challenged many of my beliefs, and 1/3 left me in awe of the God of creation.
On the whole, I can’t get behind a lot of Leithart’s conclusions (some seemed extremely close to process theology). However, I do really appreciate parts of this book for two reasons. First, everything in creation for Leithart is rooted in the theologic of the Triune relations — in particular, in the Speaking God (Father) and Spoken God (Word/Son) in the communion of the Spirit. This expanded my view of God’s creative work and even changed some of the way I view creation itself. Second, Leithart was committed to getting theological answers from the text of Genesis 1-2, not only historical-grammatical ones. Even though theological interpretation isn’t new, the church does need more of it.
That being said, it’s hard for me to recommend this book given my theological concerns and because he just flat-out lost me at times lol.
On the whole, I can’t get behind a lot of Leithart’s conclusions (some seemed extremely close to process theology). However, I do really appreciate parts of this book for two reasons. First, everything in creation for Leithart is rooted in the theologic of the Triune relations — in particular, in the Speaking God (Father) and Spoken God (Word/Son) in the communion of the Spirit. This expanded my view of God’s creative work and even changed some of the way I view creation itself. Second, Leithart was committed to getting theological answers from the text of Genesis 1-2, not only historical-grammatical ones. Even though theological interpretation isn’t new, the church does need more of it.
That being said, it’s hard for me to recommend this book given my theological concerns and because he just flat-out lost me at times lol.
August 12, 2024
Very dense but excellent insights from Leithart.
December 21, 2023
Excellent. The first two chapters were over my head because I don't know much philosophy, but the book as a whole was great. Full disclosure I was almost brought to tears a couple of times, learning about how good God is and how all encompassing he is, how his goodness pervades creation as much now as it did in the beginning. God's communion with God encompassing all, including little old me.
February 2, 2024
Read with my friend Lucas and while the book was hard to follow at some points (due to my lack of understanding the philosophical terms he was using), Leithart's theological exegeting of Genesis 1 was well worth the work of getting through the more dense portions. Looking forward to the coming volumes of this trilogy.
April 10, 2024
Summary: Considering philosophical discussions of the being of God, turns to Genesis 1 which reveals the Triune Creator who speaks and sees, who loves and is good.
The challenge of this book for the person without a background in philosophy is to get past the first three chapters which explore questions of God’s being, self-existence, and simplicity, and what may be said of God, wrestling with the challenge of apophaticism, in which we can only say what God is not. There are questions of how God relates to the physical world and how God can be an unmoved mover and yet retain God’s simplicity. Along the way, Peter J. Leithart invokes Aquinas and Aristotle, Plato and Plotinus, Augustine and Bulgakov, among others. It’s challenging reading, and important for its exploration of discussions of the being and nature of God.
It also sets us up for the radical turn in the second half from the reasonings of pagan and Christian philosophers to the revelation of Genesis 1. We find here no discussions of the Absolute, the One, or Being. The first thing we learn of God is that God is almighty Creator. Scripture does not know of a God “without interplay with creatures, without a created playground” (p. 150). Creation reflects who God is from eternity. God’s transcendence is over creation, never apart from it. Unlike Greek philosophy, there is no God unrelated to creation.
Furthermore, Leithart asserts, against those who propose that the “we” of Genesis 1 is a heavenly council, that Genesis 1 reveals a Triune Creator. There is a harmonious unity, creating, calling by Word, and forming or hovering–Father, Son, and Spirit. In this, the life of God is revealed as “justice, holiness, wisdom, power, goodness, and truth, all actualized in the infinitely mobile, infinitely lively, inexhaustibly energetic life of triune love, a;; actualized in relation to a contingent creation” (p. 209).
What then do we say of God’s being, the question of ontology. We often speak of God as “I am” as one who is self sufficient, but utterly other. Yet a Triune Creator is both utterly sufficient, but also utterly related to creation, which reveals the self-giving love of the Triune loving Creator.
Genesis 1 reveals a God who speaks and sees. Leithart notes: “All created action, all moments and periods and bodies of time, all created experience is suspended between God’s saying and his seeing.” A staggering thought indeed–that all of our existence is encompassed and sustained and directed by God’s saying and seeing.
My experience of this book was to move from exasperation with my efforts to follow philosophical arguments to exultation in worship of the Triune Creator who speaks and sees all creation–and that so much may be found in Genesis 1 that is not mere polemical ammunition in origins debates.
____________________
Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.
The challenge of this book for the person without a background in philosophy is to get past the first three chapters which explore questions of God’s being, self-existence, and simplicity, and what may be said of God, wrestling with the challenge of apophaticism, in which we can only say what God is not. There are questions of how God relates to the physical world and how God can be an unmoved mover and yet retain God’s simplicity. Along the way, Peter J. Leithart invokes Aquinas and Aristotle, Plato and Plotinus, Augustine and Bulgakov, among others. It’s challenging reading, and important for its exploration of discussions of the being and nature of God.
It also sets us up for the radical turn in the second half from the reasonings of pagan and Christian philosophers to the revelation of Genesis 1. We find here no discussions of the Absolute, the One, or Being. The first thing we learn of God is that God is almighty Creator. Scripture does not know of a God “without interplay with creatures, without a created playground” (p. 150). Creation reflects who God is from eternity. God’s transcendence is over creation, never apart from it. Unlike Greek philosophy, there is no God unrelated to creation.
Furthermore, Leithart asserts, against those who propose that the “we” of Genesis 1 is a heavenly council, that Genesis 1 reveals a Triune Creator. There is a harmonious unity, creating, calling by Word, and forming or hovering–Father, Son, and Spirit. In this, the life of God is revealed as “justice, holiness, wisdom, power, goodness, and truth, all actualized in the infinitely mobile, infinitely lively, inexhaustibly energetic life of triune love, a;; actualized in relation to a contingent creation” (p. 209).
What then do we say of God’s being, the question of ontology. We often speak of God as “I am” as one who is self sufficient, but utterly other. Yet a Triune Creator is both utterly sufficient, but also utterly related to creation, which reveals the self-giving love of the Triune loving Creator.
Genesis 1 reveals a God who speaks and sees. Leithart notes: “All created action, all moments and periods and bodies of time, all created experience is suspended between God’s saying and his seeing.” A staggering thought indeed–that all of our existence is encompassed and sustained and directed by God’s saying and seeing.
My experience of this book was to move from exasperation with my efforts to follow philosophical arguments to exultation in worship of the Triune Creator who speaks and sees all creation–and that so much may be found in Genesis 1 that is not mere polemical ammunition in origins debates.
____________________
Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.
August 18, 2025
4.5
Not for everyone.
I did an MLA reading Plato and Aristotle and Augustine and Aquinas and all that jazz, which made the heavy emphasis on philosophical underpinnings that make up most of the first half of the book wildly interesting to me. If you're looking for a straight, close-reading of Genesis 1, this ain't it.
Another hurdle that I (just barely) got over in terms of the very high bar for entry to this book is even caring about the arguments over impassibility and simplicity. It took a Christian podcast I regularly listen to [Name Redacted] interviewing a man so eaten up with apophatic knowledge that he was practically waving off the commoners from reading the Scripture with both arms. "Since we know God is impassible" he cautioned, "each of the hundreds of times the Bible says God 'has mercy' are only false human utterances that represent an unspeakably true percept put into the mind of the author. However, said percept does NOT mean that God really has mercy because mercy involves changeability and God is impassible." It was brain rot of the snootiest kind. Really pissed me off. So basically I read this book to stick it to the [Name Redacted], "Oh, yeah, well, I'm going to say God is merciful even harder!"
It could end up being true that reading this book was the most constructive thing I ever did out of spite.
The .5 star reduction would have to come from a number of passages that felt like philosophical gobledy-gook or that were just a bit too copy-paste of all the interesting ideas Dr. Leithart could find on the topic.
I think the only "structural" defect in his argument I could discern was that the good Dr. does much to emphasize God's sustaining work as Creator. “God is really responsible to the events that take place in creation [...] he is ultimately responding to his own initiative” p. 295 After a statement like that, I was really hoping to hear how this would render his view of theodicy. Unless I missed it, he didn't really discuss where the freedom to sin arose from. But, you know, I guess you have to solve one longstanding theological conundrum at a time. Better luck next time, Peter.
But seriously, if the two "hurdles" don't scare you off, I highly recommend.
Not for everyone.
I did an MLA reading Plato and Aristotle and Augustine and Aquinas and all that jazz, which made the heavy emphasis on philosophical underpinnings that make up most of the first half of the book wildly interesting to me. If you're looking for a straight, close-reading of Genesis 1, this ain't it.
Another hurdle that I (just barely) got over in terms of the very high bar for entry to this book is even caring about the arguments over impassibility and simplicity. It took a Christian podcast I regularly listen to [Name Redacted] interviewing a man so eaten up with apophatic knowledge that he was practically waving off the commoners from reading the Scripture with both arms. "Since we know God is impassible" he cautioned, "each of the hundreds of times the Bible says God 'has mercy' are only false human utterances that represent an unspeakably true percept put into the mind of the author. However, said percept does NOT mean that God really has mercy because mercy involves changeability and God is impassible." It was brain rot of the snootiest kind. Really pissed me off. So basically I read this book to stick it to the [Name Redacted], "Oh, yeah, well, I'm going to say God is merciful even harder!"
It could end up being true that reading this book was the most constructive thing I ever did out of spite.
The .5 star reduction would have to come from a number of passages that felt like philosophical gobledy-gook or that were just a bit too copy-paste of all the interesting ideas Dr. Leithart could find on the topic.
I think the only "structural" defect in his argument I could discern was that the good Dr. does much to emphasize God's sustaining work as Creator. “God is really responsible to the events that take place in creation [...] he is ultimately responding to his own initiative” p. 295 After a statement like that, I was really hoping to hear how this would render his view of theodicy. Unless I missed it, he didn't really discuss where the freedom to sin arose from. But, you know, I guess you have to solve one longstanding theological conundrum at a time. Better luck next time, Peter.
But seriously, if the two "hurdles" don't scare you off, I highly recommend.
March 7, 2024
The first three chapters take on Aristotle, Plato, Plotinus, Aquinas, Bulgakov, etc. especially in the area of the unmoved mover, one and many. Then in the last four, Leithart begins to work with Genesis 1 and 2, circling back to his earlier chapters and taking up metaphysics. The material on Genesis is normally quite good, except when he falls into the rut of numerical secrets in the Hebrew text. What happens there seemed totally unnecessary and took away from his work he was beautifully laying it.
Though some of the work was okay, large sections went from nice and pleasant to beautiful. I loved the emphasis on the knowing YHWH as Creator, which is the first way he is revealed to us. It's a book I can recommend, while pointing out the long philosophical section, and the mild annoyance of numerical secrets.
Though some of the work was okay, large sections went from nice and pleasant to beautiful. I loved the emphasis on the knowing YHWH as Creator, which is the first way he is revealed to us. It's a book I can recommend, while pointing out the long philosophical section, and the mild annoyance of numerical secrets.
May 21, 2024
Leithart's theological interpretation of Genesis 1 is provocative and insightful. Provocative becomes Leithart distances himself from classical theism, criticizing such doctrines as divine simplicity and Boethiu's construal of God's eternality. Insightful in that makes the sound point that we ought to consider God as creator and not try to peer behind this to more speculative discussion. While I can't fully go there with him, I do think that it is best to start with God's revelation of himself before we try to move into speculative theology. Additionally, his robust Trinitarian and yet literal reading of Genesis 1 is commendable and worth consulting for the interested reader. One thing that adds to this book is Leithart is a very clear writer who navigates complex issues with relative ease.
February 6, 2024
Another wonderful theological work from Leithart.
I was shocked by the focus on Greek metaphysics and philosophy, though pleasantly surprised by Leithart's amazing interaction with the primary texts. Also appreciate his pushback to both "process" philosophy and classical metaphysics. Only wish the book got to the actual text of Genesis 1 sooner, but I'm excited about the trilogy he is planning with this as the first entry.
Full video review here: https://youtu.be/OqmN0zehsCM
I was shocked by the focus on Greek metaphysics and philosophy, though pleasantly surprised by Leithart's amazing interaction with the primary texts. Also appreciate his pushback to both "process" philosophy and classical metaphysics. Only wish the book got to the actual text of Genesis 1 sooner, but I'm excited about the trilogy he is planning with this as the first entry.
Full video review here: https://youtu.be/OqmN0zehsCM
December 30, 2023
This was an unexpected treat! The book addresses long held beliefs regarding Gods being, essence, and simplicity (among other things) by thoroughly exploring Genesis 1.
Fascinating sections throughout. Very well done!
Fascinating sections throughout. Very well done!
November 6, 2024
This is typical Leithart. There are moments of brilliance and times where I was utterly lost. He critiques classical theism and process theology. Overall, I disagree with Leithart's thesis, but he's elbowed his way into the conversation and will need to engaged with.
January 27, 2024
Read with my friend Josh. Has some confusing parts at the beginning, but toward the end it starts opening up and the last the chapters are worth the price of the book. Worth the time and effort!
February 5, 2024
Incredibly dense, but worth the effort. Leithart is always going to make some arguments that feel like a stretch, but he’s also going to make you think, “why haven’t I seen that before?”
September 23, 2024
Deeply thought provoking.
March 27, 2025
A tough nut of a book, but well worth your while
This is serious, hardcore theology. Be ready to struggle with Augustine and Aquinas alike. A truly Trinitarian reading of Genesis
This is serious, hardcore theology. Be ready to struggle with Augustine and Aquinas alike. A truly Trinitarian reading of Genesis
January 1, 2024
Fascinating. I look forward to seeing how others respond. Leithart does some heavy lifting. It sort of reminds me of da Vinci’s David. It’s a masterpiece, but are there cracks around the ankles that threaten its collapse? Time will tell.
January 14, 2025
One of the most important books that I have ever read, and critical for a thoroughly biblical understand of Genesis 1, the nature and person of God, and philosophy.
One of the most difficult books I have ever read. Not an easy read, but well worth the effort!
One of the most difficult books I have ever read. Not an easy read, but well worth the effort!
Displaying 1 - 22 of 22 reviews