(how to tell the biblical story in a way that makes a difference)

16 reasons for thinking that the conversion of the empire was at the heart of New Testament eschatology

I suppose that one of the main oddities of my thorough-going narrative-historical reading of the New Testament, at least from a more or less orthodox evangelical perspective, is my contention that a significant part of its “eschatological” vision has in view the conversion of the nations of the Greek-Roman world as a matter of historical fact. I think, basically, that this is where the whole “kingdom of God” argument in scripture finally lands.

14 Jan 2017

I have to be a bit careful in critiquing John Walton’s thesis in his book The Lost World of Genesis One: Ancient Cosmology and the Origins Debate, because, as has been pointed out to me, it’s only a summary of his much more substantial argument in his Genesis 1 As Ancient Cosmology. I’m not sure...

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12 Jan 2017

If we are going to read the New Testament as historical narrative, we have to have some sense of historical context. The church, on the whole, is not interested in historical context. The Bible is mostly treated as a self-contained, self-sufficient sacred text. In a recent comment Travis Finley wrote: “My...

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10 Jan 2017

I have no problem with Trinitarian orthodoxy as the product of a post-biblical, post-Jewish, post-apocalyptic rethinking of the relationship between Father, Son and Spirit, in the context of the construction of a new worldview for the Greek-Roman oikoumenē. I think that was probably, like Christendom...

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7 Jan 2017

Neil asks in connection with my post Talking Jesus: problems with the modern evangelistic paradigm: “how do you view the Trinity given your statement about the uniqueness of Paul’s encounter with the risen Christ and everyone else’s encounter with either the pre-risen Christ or the Holy Spirit post-resurrection?” I...

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3 Jan 2017

I have finally got round to reading John Walton’s The Lost World of Genesis One: Ancient Cosmology and the Origins Debate, and I have to say, I don’t see it.

Walton’s central contention is that what we have in Genesis 1 is an account not of the creation of the material cosmos but of the ...

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24 Dec 2016

Why does Paul say in Galatians 4:4 that Jesus was “born from a woman” (genomenon ek gunaikos)? I argued in “Christmas according to St Paul” that the “sending” of Jesus was much more like the sending of the son to the vineyard in the parable of the wicked tenants than the sending of Wisdom into the world....

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22 Dec 2016

Paul appears not to have known the Christmas story—or not to have been much interested in it, at least. In the letters that have survived he makes no mention of a census, a journey to Bethlehem, angels, shepherds, the presentation in the temple, astrologers from the east, the flight to Egypt, or the massacre of the...

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20 Dec 2016

Emi is a seventeen year old high school student in the Seattle area. She has posted a couple of lengthy comments on this site in which she expresses the struggle she is going through trying to reconcile the narrative-historical reading of the New Testament, which she understands and summarises remarkably well, with...

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