There has been no shortage of scholarship on Paul in the last 150 years, as theologians and biblical scholars alike have taken up writing about Paul en masse. Amid the voluminous tomes on the Apostle, certain voices ring out more clearly than the others, beckoning readers to take up Paul with fresh insight. Scott J. Hafemann’s Paul’s Message and Ministry in Covenant Perspective, collected essays on Paul’s ministry and message from the perspective of covenantal theology stands as such a work, providing theological and exegetical insight from across twenty-five years of research on the Apostle Paul and his letters to the church at Corinth. Continue reading
Last week, Conciliar Post ran a Round Table discussion what happens to human beings after physical death. Below are my reflections for your consideration.
Just a couple of weeks ago, someone posed this very question—what happens to people after death?—while I was teaching a Sunday school class on the Apocalypse of John (the book of Revelation). We were reading and talking through Revelation 20:12-13, which reads: Continue reading
“How and when will the world end?” My answers to this query are short and (likely) less nuanced than others might like. The world (at least, the world as we know it) will end through the paradigm altering, cosmos bending, history fulfilling, and cataclysmic event of the Lord Jesus returning. His return will usher in renewed reality. Things that are not as they should be now will be made right. Christ’s words in Revelation 21:5 will be fulfilled: “Behold, I make all things new.” What this looks like in more detail, we are not told (more on that in a moment). As for when this will occur, “concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only” (Matthew 24:36). To speculate concerning when Christ will return is folly, an empty prophecy undermined by the words of I AM. There is no checklist of socio-political events that need to occur before Jesus is able to return. God is not waiting on humanity to force the rebuilding of the Jerusalem Temple or create a one-world order or anything else. At any moment “the Lord himself will descend with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God” (I Thessalonians 4:16). Continue reading
“And for us this is the end of all the stories, and we can most truly say that they all lived happily ever after. But for them it was only the beginning of the real story. All their life in this world and all their adventures in Narnia had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on for ever: in which every chapter is better than the one before.” — C. S. Lewis, The Last Battle
I want to direct readers to a theological round table on eschatology occurring this morning over at Conciliar Post, where I serve as Managing Editor (and contributor to this particular topic). Round Table are a monthly event at Conciliar Post and an important part our mission to encourage faithful and serious dialogue across Christian traditions. Conversations on the topic at hand are only begun in the post, so I would encourage you to read along and consider joining the fray in the comments section.
Few queries surrounding the New Testament are as well known as the question regarding the authorship of Hebrews. Since the early centuries of Christianity—indeed, long before the New Testament canon was finalized—inquisitive readers have investigated who wrote the Epistle to the Hebrews. Origen, Clement of Alexandria, Tertullian, Eusebius, Augustine, Aquinas, Luther, Calvin, and Harnack (to name but a few) have theorized and argued about the identity of Hebrew’s author. No less a list than Paul, Barnabas, Apollos, Luke, Silas, Peter, Clement of Rome, Priscilla and Aqulia, Ariston, Philip, Jude, Epaphras, John the Apostle, Timothy, and Mary (the Mother of Jesus) has been suggested as to whom this figure might be. In recent decades, those studying Paul have increasingly problematized claims that the Apostle’s authored Hebrews, making it less likely that the long-assumed writer of Hebrews actually penned the work. And despite the copious number of theories concerning other potential authors of Hebrews, rather little has been offered by way of solid conclusions. To address this noteworthy issue, a couple of years ago came David L. Allen’s Lukan Authorship of Hebrews (Nashville: B&H Academic, 2010. 416 pgs). Continue reading
This article originally appeared at Conciliar Post.
Why do we suffer? This is a question which, unfortunately, we all must ask at some point in our lives. The 2011-2012 academic year was a year in which this question took on a special relevance in my own life, first in a theology class devoted to wrestling with this question and then in my own life with the illness and death of my Grandfather. Life is painful when the lessons of the classroom become the lessons of reality.
Over the next two weeks, I want to offer some reflections on suffering and then propose a potential “answer” (the scare quotes are very intentional here) to the question of suffering. Today, I offer some basic insights into some of the proposed answers to the theological problem of evil and suffering. Proposed answers to this most hideous and painful of all questions have been labeled such things as the “retributive justice” or Classical view, the Consequences view, Meaningless suffering, the Apocalyptic perspective, and the Free Will argument for suffering. Continue reading
The Christian church is facing a crisis. It is losing face, hemorrhaging influence in the public sphere of Western civilization, churches are declining in membership, and increasing swaths of people are not longer interested in what Christianity has to offer. This apparent decline is not a new trend to be sure—and stems, at least in part, from the ecclesiastical shift which began during the Protestant Reformation—but it is no less concerning. In order to address these concerns, Christians of all denominations and contexts have been recasting the church in various molds: as a political action committee, a corporation, a theater, an association or country club, the emerging church, or as a missional organization, to name a few. According to The Church According to Paul, this last option, in which the Church is defined by its mission to express the gospel of Christ in the community of God throughout the world, best represents the view of the Christian Church presented by the Apostle Paul. Continue reading
Since its beginnings, the Christian tradition has been interested in the ethical and social concerns of its adherents and the wider world. In recent decades, questions concerning the role of women within the Church have fostered much discussion, academic and otherwise. Speaking broadly, conservative interpreters of the New Testament have affirmed an understanding of “Biblical submission” for women within the Church, while progressive scholars have sought to develop an understanding of New Testament texts that allows for a more inclusive view of the role of women within the modern Church. Scholars continue to write on the proper interpretation of New Testament passages bearing on the subject of gender, especially in the letters of Paul. Particularly interesting, Paul’s passage concerning head coverings in his First Letter to the Church at Corinth provides scholars with an example of a passage that prima facia presents a possible interpretation of Paul that appears rather traditional in his understanding of the role and place of women in the Church. Continue reading
Heiko Oberman (d. 2001), in his book Luther: Man between God and the Devil, posits that “To understand Luther, we must read the history of his life from an unconventional perspective… in the light of eternity; not in the mild glow of constant progress toward Heaven, but in the shadow of the chaos of the Last Days and the imminence of eternity.” Oberman writes this biography of Luther with several key ideas in mind. First, he writes Luther on the assumption that “the Reformer can only be understood as a late medieval man for whom Satan is as real as God and mammon.” Second, Oberman seeks to understand Luther in his contextual totality: “The crucial point is to grasp the man in his totality—with head and heart, in and out of tune with the temper of his time.” An overview of Oberman’s work will demonstrate that he does indeed demonstrate the eternal direction of Luther’s life, his medieval political and religious context, and Luther’s’ belief in the reality of Satan. Continue reading