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Between Babel and Beast
(America and Empires in Biblical Perspective)
The Glory of Kings: A Festschrift for James B. Jordan
Fyodor Dostoevsky
(Christian Encounters Series)
Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)
The Four: A Survey of the Gospels
Defending Constantine: The Twilight of an Empire and the Dawn of Christendom
From Behind the Veil: The Epistles of John
Deep Exegesis:The Mystery of Reading Scripture
1 & 2 Kings
Brazos Theological Commentary
The Promise Of His Appearing: An Exposition Of Second Peter
A Great Mystery: Fourteen Wedding Sermons
Deep Comedy: Trinity, Tragedy, And Hope In Western Literature
Miniatures & Morals: The Christian Novels of Jane Austen
The Priesthood of the Plebs: A Theology of Baptism
A Son To Me: An Exposition of 1 & 2 Samuel
From Silence to Song: The Davidic Liturgical Revolution
Ascent to Love: A Guide to Dante's Divine Comedy
Blessed Are the Hungry: Meditations on the Lord's Supper
A House For My Name: A Survey of the Old Testament
Heroes of the City of Man: A Christian Guide to Select Ancient Literature
Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays
Wise Words: Family Stories That Bring the Proverbs to Life
The Kingdom and the Power: Rediscovering the Centrality of the Church
“Cosmetic” comes from the Greek kosmos, which typically means “world,” and from techne, which means “art” or even “technique.”
The etymology throws lines in several directions. A kosmos is an adorned, arranged, and beautified world. In the Genesis account, Yahweh displays His artistic skill in adorning the world as His future bride, until the bride descends from heaven “kosmeticized” for her husband (Revelation 21:2).
Cosmetics make women into worlds, like the bride of the Song of Songs, in whom the lover finds the universe. And if cosmetics and other adornments are kosmos-making, it seems no accidental that women adorn their faces and hair with sparkling astral jewelry.
posted by Peter J. Leithart on Thursday, October 6, 2011 at 5:54 am
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