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
Fourteen years ago today, my dad and I were late leaving for school. It was a day like any other. I had even neglected some morning chore, so dad was already sitting in his truck listening to “J.T. in the Morning”, the local morning talk show in South Bend, IN. As I climbed into the truck, dad told me that a plane had flown into the World Trade Center. I didn’t know what the World Trade Center was and–since we were listening on the radio–I didn’t know what kind of plane was involved. I remember thinking that some small single-engine place had accidentally crashed into some building. Little did I know. Continue reading
In God’s Problem: How the Bible Fails to Answer Our Most Important Questions—Why We Suffer (Harper One: New York, 2008), Bart D. Ehrman examines the various explanations for suffering presented in the text of the Christian Bible. Ehrman, a New Testament Textual Scholar and James A. Gray Distinguished Professor of Religious Studies at the University of North Carolina, Chapel Hill, has written a number of books concerning the text of the Christian Bible, and here presents an exegetical treatment of a contemporary question for the general public. God’s Problem is a New York Times Best Seller, indicating Ehrman’s popularity and the ever-increasing interest that the general public has in answers for life’s questions. In this book, Ehrman gives consideration to various Biblical perspectives and presents the positions in sections dealing with the Classical view of suffering, the Consequential view of suffering, the answer of Redemptive suffering, the Question of Questionable and Meaningless suffering, and the Apocalyptic view of suffering. This review will examine Ehrman’s general perspective on these various positions and additionally his position as presented as the book as a whole. Continue reading
In the book God’s Problem: How the Bible Fails to Answer Our Most Important Questions—Why We Suffer (New York: Harper One, 2008), Bart D. Ehrman examines the various explanations for suffering presented in the text of the Christian Bible. Ehrman, a New Testament textual critic and James A. Gray Distinguished Professor of Religious Studies at the University of North Carolina, Chapel Hill, has written a number of books concerning the text of the Christian Bible, and here presents an exegetical treatment of a contemporary question for the general public. God’s Problem is a New York Times Best Seller, indicating Ehrman’s popularity and the ever-increasing interest that the general public has in answers for life’s questions. In this book, Ehrman gives consideration to various Biblical perspectives and presents the positions in sections dealing with the Classical view of suffering, the Consequential view of suffering, the answer of Redemptive suffering, the Question of Questionable and Meaningless suffering, and the Apocalyptic view of suffering. This review will examine Ehrman’s general perspective on these various positions and additionally his position as presented as the book as a whole. Continue reading
Can God really be good? Will God really judge all non-Christians? How can you believe in a God who commanded genocide?
These are questions which many people—many Christians—struggle to honestly answer, queries which have caused people to walk away from the Christian faith, problems that have eroded many hearts and minds. And, lest we be seen as overly dismissive, these are significant and important questions, questions which need understanding and (when possible) answers. To help us think through such questions, Joshua Ryan Butler has written The Skeletons in God’s Closet: The Mercy of Hell, the Surprise of Judgment, the Hope of Holy War (Nashville: Thomas Nelson: 2014). Continue reading
This article originally appeared on Conciliar Post.
In my yesterday’s post, I reflected on some of the answers which have been offered to the “question of suffering,” the query about why there is evil and suffering in the world if there is a good and all-powerful God. In today’s post, I hope to begin crafting an “answer” to this question—not an answer in an absolute sense, but rather an perception and understanding by which we can try to make some sense of suffering and loss.
How do we understand and respond to all of the suffering that we see and experience in the world? Douglas John Hall, in his book God and Human Suffering, makes the claim that perhaps it best to think of certain forms of suffering as somehow innate to the human condition—necessary consequences of the limitations of humanity.1 Put another way, freedom is always freedom within certain boundaries—perhaps human suffering arises due to our transgressing our boundaries.2 Plenty of philosophers have tackled this issue: when free agents are created, true freedom necessitates the possibility of using that freedom to engage in activities which inhibit the freedom of other agents.3 Oxford professor Mike Lloyd argues that a measure of free will for humanity is necessary in understanding the issue of evil and suffering, for without freedom there can be no justice (men cannot be held accountable for their actions unless they are free) and no love (the love of predetermined robots is not real love).4
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
When thinking about the God and his control over the universe, a topic which weighs heavily on everyone’s mind is death. If God has a plan, why must it include death? Milton addresses such questions in his great pastoral elegy Lycidas, written on the passing of Edward King. In this poem Milton expresses surprise and disdain that King, a man who had given up the ‘high life’ of the educated for the vocation of preaching, should perish at such a young age. “Where were ye nymphs when the remorseless deep/ Closed o’er the head of your loved Lycidas?” (Lycidas, 50-51) Milton asks. Where was God when this man died? Why was it that a man so committed to the work of the Lord died at such a young age? “What hard mishap hath doomed this gentle swain?” (Lycidas, 92) How could God let such a thing happen? Milton seems to be asking these questions, not only for King’s sake, but for his own sake as well. The death of King seems to have collapsed Milton into the realm of doubt: If God let Edward King die before he fulfilled his purpose in life, then why should he not expect the same to happen? Continue reading
Monday marked the official completion of my Master of Art’s degree from Wake Forest University. It has been a long and interesting two years here in Winston-Salem (NC), two years of learning and joy mixed with heartbreak, pain, and uncertainty. Hayley and I have developed many good friendships while here in the South, grown together in our marriage, and learned much about balancing life, work, and education. While challenging at times, my time in the Wake Forest Religion Department was highly informative, and my work in the WFU Classics Department learning Greek and Latin was a blast (despite the long hours and frequent lack of sleep). Engagement with the perspectives of my colleagues and professors has been a formative experience that (I hope) has improved me as a person and as a scholar. Hayley and I have enjoyed having the time and freedom to enjoy each other’s company, to take long walks together, and to share the ‘Church Search’ experience with each other. We’ve been very blessed in doing life together here in North Carolina.
That said, we’ve also had some experiences which were not nearly as pleasant: the pain of church leadership devoted to their own agenda’s, the physical and mental anguish of an unknown health problem, and the uncertainty of what future schooling might involve. Nearly two years ago when planning the move to Winston-Salem, we purposed to make these years a challenge of sorts, seeking to experience life (married life, specifically) ‘on our own.’ There have been times when we felt this choice was a mistake. Our newly-married naiveté played into the church situation, though the developments in our own lives as a result of our Church Search have provided something of a silver lining to that pain. Hayley’s ongoing healthcare battle continues to weigh upon us both, though through a dear friend God has provided a doctor who is both professional and proficient. And despite months of uncertainty regarding where we were headed after Wake Forest and what we would be doing, we did finally receive guidance to our next stop in St. Louis. Continue reading