thebibleisart

Sam Harris was on @Lex Fridman podcast and answered the question, "What is the meaning of life." I want to break down his answer here. Sam Harris' full answer: https://www.youtube.com/watch?v=w36XtC8ahN0 Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins You can also support the channel by signing up a Robinhood account with my affiliate link: https://join.robinhood.com/johnh1039 Coinbase https://www.coinbase.com/join/Z3BTR6?src=ios-link

In this video I look at why college is dead and evaluate the new University of Austin. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins Sources: - https://educationdata.org/average-cost-of-college - https://www.statista.com/statistics/184272/educational-attainment-of-college-diploma-or-higher-by-gender - https://www.naceweb.org/job-market/compensation/salary-trends-through-salary-survey-a-historical-perspective-on-starting-salaries-for-new-college-graduates - https://www.marketwatch.com/graphics/college-debt-now-and-then - https://marginalrevolution.com/marginalrevolution/2019/05/bloat-does-not-explain-the-rising-cost-of-education.html

The Decoupling of Sin: Hans Urs Von Balthasar, Hans Jonas & Hitler Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

In this video we look at the nature of miracles and art with an interview with Matthew McConaughey on the Joe Rogan podcast. Against Practical Preaching (https://theopolisinstitute.com/against-practical-preaching) Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

Why Samson is a good guy. Sorry about the audio. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins Audio: Ben Sound

Why did Dante use Beatrice and not his Wife? Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

In the 8th part of the series we look at the fifth and sixth fundamental aesthetic property: simplicity and complexity. And we see their theological and philosophical connections. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

There is often much more to classic fairy tales than meets the eye. In this video we take a look at the sophisticated symbolism of Beauty and the Beast. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

In this video we explore the fascinating technique of how God hides in Esther. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

Richard Dawkins believes that it would be immoral or unwise to not abort a baby if you knew he would have Downs Syndrome. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

In this video we look at the beautiful symbolism in Karen Blixen's (pen name "Isak Dinesen") short story, "Babette's Feast" (made into a film). Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

In this video we look at whether all stories need happy or redemptive endings and take a look at a clip by Terry Gilliam Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

Matthew 13 is the center of Matthew's Gospel and it holds some fascinating secrets. Original Article: https://theopolisinstitute.com/the-secret-of-the-middle-of-matthew Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

In this video we explore why I'm against practical preaching...and why I think God is too. Original Article: https://theopolisinstitute.com/against-practical-preaching Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

There's literary and moral art in Stephen's stoning is stunning. Glory be to God. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins | Transcription | Welcome back to the Bible is Art where we explore the literary artistry of the Bible and this week we’re talking about Stephen’s stoning 54 Now when they heard these things they were enraged, and they ground their teeth at him. 55 But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. 56 And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” 57 But they cried out with a loud voice and stopped their ears and rushed together at him. 58 Then they cast him out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul. 59 And as they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.” 60 And falling to his knees he cried out with a loud voice, “Lord, do not hold this sin against them.” And when he had said this, he fell asleep. After Stephen gives a long speech, walking through Scripture, the council does not respond point by point, they do not address the texts Stephen did, they ground their teeth, mouths shut, refusing to hear God’s word. This is characteristic of rebellion against God. When we stop hearing God, and just try to shut him up, stop reading Scripture, stop going to church, stop listening to preaching. When the word comes, we shut it down. But what does Stephen do? Other than speaking, here we get the only physical action of Stephen in the story - falling to his knees. In this he mirrors his master, Jesus, who is the only other person who prays on his knees in Luke-Acts. And Stephen transforms the stoning of his legs to the liturgical action of prayer. Stephen’s killers help him to pray. And this first action in the scene is also his last. He expires in prayer, prayer for his killers. You see Stephen has been so formed by the life of Christ that he can love not just the unkind or ungrateful, not just love after time has healed wounds, but while the wounding is happening. This is a level of love that we should pray in earnest for. Stephen had it because he, like Luke tells us multiple times, was filled with the Holy Spirit. The Holy Spirit will allow you to love in darkness, while darkness is consuming you. While your wife doesn’t understand you, yells at you, while your husband ignores you and your children mouth off, deny you, or even deny Christ. Love even then. Stephen’s whole life has mirrored Jesus. Both do signs and wonders, both are falsely accused, both are brought before the Sanhedrin, both are killed, both commit their spirits to God and both pray for their enemies in their last moments. Stephen’s life has been completely conformed to Christ. But there is one other similarity. For both Jesus and Stephen, their deaths are not the end. For both, their deaths catalyze the expansion of God’s kingdom. For Jesus, he’s resurrected, he ascends to heaven, sends the Holy Spirit and kingdom explodes. For Stephen, notice what it says when they stone him. Luke says “they cast him out of the city and stoned him.” They cast him out of the city. This is the first movement outside of Jerusalem we have seen in Acts, and remember Jesus said they would be his witnesses from Jerusalem to Judea and Samaria and to the ends of the earth. And 8 chapters in we’ve been in Jerusalem. Who would have thought that the way that the kingdom expands is by finding a place to execute a Christian. In the first verse of the next chapter, Luke will tell us that “there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria.” So what’s the missionary strategy in Acts, how to you get the gospel to the next town, run away from rocks. So far from extinguishing, stopping the Spirit, they are helping it expand. If the worst possible thing that an individual or government can do to you, death, does not stop life, what can? And that, my friends, is why, the Bible is Art.

In this video I look at some of the strange and arresting details in the story of Ananias and Sapphira in Acts 5. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins | Transcription | By the time we get to the story of Ananias and Sapphira in Acts, the Spirit has descended on the church at Pentecost like the hovering, creating Spirit in Genesis 1 and the church is expanding. There has been external conflict, but this is the first scene of internal conflict that Luke shows us. Here is Acts 5:1-2 - But a man named Ananias, with his wife Sapphira, sold a piece of property, and with his wife's knowledge he kept back for himself some of the proceeds and brought only a part of it and laid it at the apostles' feet. Just like Adam and Eve’s vying for knowledge in the beginning, with Sapphira’s knowledge, he takes what is not his. Ananias had sold property for the Church, but brought only part of the money to the apostles. And now, for the first time in our scene a character speaks 5:3-4 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.” Peter addresses Ananias, and tells us that Ananias’ action was not a minor fib, but the work of Satan, the only action of Satan in the book of Acts. And this satanic inspired action was a lie to the Holy Spirit. A few verse before our story, Luke tells us that the church had “one heart”, in contrast to Ananias’ heart is filled with deceit. The Spirit filled the heart of the church while Satan has filled Ananias’ heart. Peter asks five questions of Ananias to which he has no response. Peter indicates that this was a lie to God and the Holy Spirit. And it is here that we uncover the nature of the evil. It was not that Ananias had property or money, but that he lied to God. And if we make explicit what is implicit, Ananias had committed to giving this property to God, but then lied and kept part for himself. 5:5-6 - When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it. The young men rose and wrapped him up and carried him out and buried him. Now, this story is included not only to give us a moral lesson about honesty. You see, if this story sounds familiar, then you have good Bible senses. This story is very similar to the story of Achan and the battle of AI in the book of Joshua, and that is intentional. This story alludes to that story. The story of Achan was about the conquest of the Land God had given them, and our text is as well. But notice that the conquest has a different character. Here the land is given away from one brother to another. The reason this story alludes to the story of Achan is to tell us that this little church is the new Israel, and has a new conquest, and God is still the same, holy God. 5:7-10 - After an interval of about three hours his wife came in, not knowing what had happened. And Peter said to her, “Tell me whether you sold the land for so much.” And she said, “Yes, for so much.” But Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.” Immediately she fell down at his feet and breathed her last. When the young men came in they found her dead, and they carried her out and buried her beside her husband. Luke decided to tell the story of Ananias and Sapphira in two parts, first Ananias and then Sapphira. Why? I mean why not tell them together, they’re pretty much the same. So, Luke could have said, “Anannias and Sapphira lied to the Holy Spirit and they both died.” But he tells them separately, why? If you remember, just a few verses before our passage that the church had one heart and soul and had everything in common. Ananias and Sapphira are the opposite, they are divided. Luke has separated their stories because they themselves are separated. Their deception has divided them. Notice, Luke told us that Sapphira had “knowledge” of what her husband was doing but she had no knowledge of his death. Their deception separated them from God, their property, and each other. And with a dark note, Luke tells us that they are buried together, when unity no longer matters. Because they refuse to lay the money at the feet of the apostles, they themselves will lay at their feet.

In the 7th part of the series we look at the fourth fundamental aesthetic property :form. And we see their theological and philosophical connections. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins | Transcription | Welcome back to the Bible is Art where we are in a series on a Christian Guide to Beauty and Design. We are currently exploring the properties of a work of art or design that makes it beautiful. So far we have looked at unity, diversity, and hierarchy. And today, we’re exploring form. For something to be beautiful and well designed it must have form or more precisely multiple forms. And a form is something with a structure or nature or essence, a meaningful and intelligible structure. So a circle is a form, a hand is a form, a car is a form. And there are higher and lower forms. Higher in aesthetic, moral, and ontological value. So a pencil is a lower form than a panda. And a muskrat is a lower form than a man. Why? Well a panda has greater ontological properties, he is alive and a pencil is not. Man is more beautiful than a muskrat. Notice, you may love a muskrat but you would never want to unite in marriage with a muskrat. We intrinsically understand the hierarchy of forms. And this is the way God designed creation. He designed the world with a hierarchy of forms: lower forms and higher forms. And these forms go all the way down. The smallest form we know of is a quark. And quarks have a nature, a distinct essence. There are actually 6 types of quarks. And each of these six types have properties that make them what they are: electric charge, spin, mass, size. And the form of quarks make up higher forms: protons and neutrons. And the form of protons and neutrons combine to make up higher forms: a nucleus. And on and on, higher and higher. Like Legos God builds larger things from smaller things, more complex forms with more basic or simple forms. And notice what the world is not. It is not just one thing, an undivided, undifferentiated thing. Nor is it a smooth gradient or gradation of things. As if every thing seamlessly, without seams or edges, glided into each other thing. No, the world is made up of different kinds of things, different and distinct forms. Now of course all of these things are related, and we will talk about that, the interpenetration of things. But at this point, we must appreciate that things have natures or structures and edges. So let’s talk about these three aspects of form: it’s nature, it edge, and the hierarchy of forms. Edges The first thing you do when you’re creating a work is make an edge. That is, you create the boundary between your thing, your painting, your web page, and the outside world, inside and outside, this thing and not this thing. In architecture you have a parcel of land with a perimeter. With music you open up a new piece of sheet music, in design you open up a new illustrator or indesign file and there are edges to the pages, there are new documents. Now you may be thinking what if I want my work to be connected to the outside world, the things around it? Yes, absolutely and that’s a whole other topic will talk about because that’s one of the important decisions that needs to be made is how closely this relates to the other things around it. It has to and it should. Let’s think about this for a second, buildings have windows and the number of windows and the size of windows will determine how much the exterior, the outside, interpenetrates into the inside and vice versa. If you have glass windows then you are allowing the outside to be seen, to enter into the life of the interior and the interior world to be seen from the exterior. If you add screens then you are allowing not only the visuals but also the odors to interpenetrate. In a piece of graphic design you must decide how much the new poster or brochure will use the previous visual language of the brand or previous brochures and posters and how much will use visual idioms of that local or that time in history. And the ability to determine both the quality and quantity of interpenetration between the exterior and interior is a great skill that must be developed and discipled. These are very important questions and we will address in later videos. The important thing for now is that when you make a work of art, a form, or a form made up of many forms, there is an edge even if it is small there is an edge, there is a difference between this thing and that thing, this song and that song, this house in that house. Form creates edges. Structure/Nature Forms have a structure, an intelligible nature that accounts for their unity. For instance, the nature of a circle is where all the points of the shape are the same distance from the center. A note in music denotes a sound that has a specific pitch.

In this video we look at the two Joshua's Jesus was named after. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins | Transcription | Welcome back to the Bible is art where we explore the literary artistry of the Bible and this week we’re going to look at why Jesus was named Jesus. One of the common reasons given is that the Hebrew form means Yah(weh) is Salvation. And while that’s certainly true, whenever you name someone a famous person’s named there’s always more going on than simply the etymology. For instance, if you had a Catholic family who named their daughter Theresa because the name means harvester and they said they did this because she will harvest many souls for God. I would say, I think there’s another reason too. [flash a photo of Mother Theresa]. And Jesus was named after a famous person, Joshua. Now before we get into why Jesus was named after Joshua we need to talk about little translational issue. That is, Jesus means Joshua, it’s the same word. Jesus is the Greek form of the Hebrew Joshua. It's like Juan and John, the same name in different languages. This is important because most people who would be reading the Old Testament would be reading the Septuagint, the Greek translation of the Old Testament. For instance most of the quotations of the Old Testament in the New Testament are from the Septuagint. This means that whenever the name Joshua shows up in the Old Testament it literally says “Jesus”. So, Jesus and Joshua are the same name. Okay, back to the meaning. There are two famous Joshua‘s in the Old Testament and Jesus was named after both of them. The first one was the Joshua who was Moses' successor, the one who has a book named after him, the book of Joshua. So as the Christians are reading their Old Testament and the book of Joshua they are just reading the book of Jesus and Jesus is doing all of those things, like leading God’s people into the land, and that’s not by happenstance. The book and life of Joshua/Jesus is designed to foreshadow Jesus’ life. In the broadest strokes, both of them begin their ministry with a baptism in the Jordan river and both spend their ministry conquering Canaan. But before we get into some of the details of the foreshadowing, let’s talk about the other famous Joshua. The other Joshua was the high priest in the post-exilic period, after the Israelites went back into the land of Israel after their exile in Babylon, things we learn about in Ezra-Nehemiah. You can read about this Joshua in two places: first, Ezra, there his name is sometimes translated as Jeshua, just a later vocalization of the same name, and second, most importantly for us, Zechariah 3 and 6. But before we get to Zechariah 3, here’s a question, why was the post-exilic Joshua named after the exodus Joshua? Why do these two men have the same name? There is one big similarity between the two. Both are leading the people in the conquest of the land. The first Joshua lead the people originally into the land. And the second Joshua lead the people in the land when they returned back to the land in the post-exilic period. So we could say a Joshua, a Jesus always leads his people into the land at the beginning of the conquest. Okay, so let’s look at Zechariah 3 and 6 so that we can see who this second Joshua is. Zechariah 3 is the 4th of 7 or 8 night visions, there’s debate about how many visions there are, in which God shows Zechariah images or visions at night. The episode is only 10 verses so let’s read it: Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. And the LORD said to Satan, “The LORD rebuke you, O Satan! The LORD who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire?” Now Joshua was standing before the angel, clothed with filthy garments. And the angel said to those who were standing before him, “Remove the filthy garments from him.” And to him he said, “Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.” And I said, “Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments. And the angel of the LORD was standing by.

This is a web app that visualizes the insights of Dr. Casper Labuschagne on the structure of the Psalter. https://www.thebibleisart.com/psalms-structure Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

In this video I look at why Judah and Judas are so similar. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins | Transcription | Welcome back to The Bible is Art where we explore the literary artistry of the Bible and this week we’re talking about how Judas is a counterfeit Judah. We normally name our children for aesthetic reasons but in the Bible characters names reveal something about their character and they normally have a plot function, and this is especially true if their names are repeated more than is necessary for good concise writing as in the case of Judas. First, a linguistic note. Judas is the same name as Judah. Whenever you transliterates words from one language to another they go through changes. So, for instance, Isaiah becomes Isaias and Elijah becomes Elias, and Judah becomes Judas. So if Judas is just Judah, what’s the significance? It’s such a famous name that it’s unlikely that it’s just happenstance. Well, let’s think about Judah in the Old Testament. Judah was one of the twelve sons of Jacob who sold his brother into slavery for silver. He is then transformed when he sees an innocent person suffer (Tamar) because of something he did. His transformation is then demonstrated by his willingness to be replaced in jail for his brother Benjamin, reversing his first act. Notice the similarities to Judas. Like Judah he is one of twelve who sells his brother, Jesus, for silver. When he sees an innocent person suffer (Jesus) he changes his mind and gives the money back. Even the first words of each character are strangely similar. The first words of Judah - Then Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? (Gen 27) The first words of Judas - Then one of the twelve, whose name was Judas Iscariot, went to the chief priests and said, “What will you give me if I deliver him over to you?” (Matthew 26:14-15). Both are questions and both are schemes against a brother that concern how they will profit from the betrayal of their brother. Now with these similarities you might think that he is an image of Judah, but he is actually a false image, a parody. You see, his repentance is a false repentance. You can judge the nature of a repentant action by its results, what actions follow and are a result of the repentance. Judah’s action after his repentance was his self-sacrifice for his brother, Judas’ action is self-murder, suicide. Like most evil, it mimics goodness, it is deceptive so it appears to be one thing when in reality it is the opposite. Judas appears to be like Judah, but he is the inverse. He has a specious repentance that issues in murder. Judah’s repentance results in life, the giving of life to a brother. And that, my friends, is why, the Bible is Art.

In this video we look at how look tells the story of the healing of the Centurion's servant as a war. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins | Transcription | Welcome back to the Bible is Art where we explore the literary artistry of the Bible and this week we’re going to explore how the healing of the centurion’s servant is told as a battle. The story is in Luke 7 and is only 10 verses, so let’s read the whole thing: After he had finished all his sayings in the hearing of the people, he entered Capernaum. 2 Now a centurion had a servant who was sick and at the point of death, who was highly valued by him. 3 When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. 4 And when they came to Jesus, they pleaded with him earnestly, saying, “He is worthy to have you do this for him, 5 for he loves our nation, and he is the one who built us our synagogue.” 6 And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. 7 Therefore I did not presume to come to you. But say the word, and let my servant be healed. For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, “I tell you, not even in Israel have I found such faith.” And when those who had been sent returned to the house, they found the servant well. The scene is narrated as a battle or a reverse battle, or a battle against death. Notice, Luke narrates this story with words and concepts from war. There is death, the centurion’s servant is at the point of death, there is a Centurion, an officer in the army, messengers, like in war, and when the messengers talk to Jesus, their discussion includes topics of soldiers and authority in an army. Notice, the Centurion’s name is not given, but only his military vocation, a centurion and its repeated three times in a short story. That is, the narrator wants his military identity to be his main characterization. The movement is also warlike. You have two camps, with two leaders, Jesus and the centurion. And they progressively move toward each other. Jesus first enters the city then he comes to the house, but he never enters in. But like I said, this is a reverse battle. So notices the contrasts to real warfare. Instead of two enemies, you have two worthy men. Instead of destroying buildings the centurion is said to have built the synagogue. And instead of the centurion wielding his authority over his subservients, sending them into battle, he is going out to get help for his sick servant. When the centurion talks to Jesus, through the messengers, he characterizes Jesus as a military ruler. He says that Jesus doesn’t have to come into the house because he gives commands to his soldiers and they carry out the task, just like Jesus. So we have two military leaders, one coming to help another. After the centurion’s speech to Jesus, Jesus marvells, the only time in the Gospel. And at that point we get the greatest reversal of war, Jesus restores the servant’s life. In war, life is taken, in Jesus’ war, life is given. But, Luke our narrator, describes the healing slightly more opaquely than a normal healing. He doesn’t actually tell us that Jesus healed him. The narrator says that “when those who had been sent returned to the house, they found the servant well.” That is, the statement of the centurion about Jesus being like a centurion who commands soldiers to carry out his commands so that he does not have to carry them out himself happened. And if that’s true, then Jesus does indeed have authority over many. And he is indeed a centurion, fighting a war. But his war is a war against death, returning life. The centurion encompasses much of what Jesus’ ministry is about. He’s the first gentile in Luke’s gospel and he is the only thing Jesus will marvel at in the Gospel. Like the prophet said, this centurion has turned his sword into a plowshare, using his energy to build a synagogue and in the end Jesus will return this great soldier life. And that, my friends is why, the Bible is Art.

In this video we look at hierarchy, one of the fundamental properties of beauty. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

Some thoughts on the Hennessy bottle designed by the architect Frank Gehry. And symmetry. And Russell Kirk. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

We explore the beautiful pattern of the third day in the Scripture. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins

In this note I chat about Trump's rhetoric and the theology of laughter. Support the Channel: https://www.patreon.com/thebibleisart Website: https://www.thebibleisart.com Email: thisdivineart@gmail.com Twitter: @johnbhiggins