In his rather short third post on the kingdom of God, Joel Green begins by asking what we can learn about God’s royal rule by examining how the expression is used in the Gospels. He summarises the various contexts: the kingdom of God is entered, proclaimed, possessed, has drawn near, etc. Then he makes the important point that, contrary to much contemporary talk, the kingdom of God does not depend on what people do. “Humans do not create, build, construct, extend, or make present the kingdom. The kingdom is God’s” (emphasis removed).

The conceptual priority given to entrance into the kingdom of God suggests that it must be understood as a “container” or “place,” which makes little sense if the kingdom is “all-pervasive and eternal.” So better to think of it as a sphere or field of divine influence or activity.

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It is clear from reading recent books on missional church that a missional theology needs to extend in two directions. It needs to extend in a social direction to encompass the existence of churches as communities interacting with societies; and it needs to give an account of the… ()
If you’re looking for a primer on missional theology, John Franke’s Missional Theology: An Introduction is not a bad option. It’s clearly presented and to the point, with just five chapters on “Missional God,” “Missional Church,” “Missional Theology,” “Missional Multiplicity,” and “… ()
John Franke’s Missional Theology: An Introduction starts with the idea associated with Karl Barth and the missiologist Karl Hartenstein that the biblical God is in his very nature a missional God. Mission is not primarily what the church does; it is what God does, expressed most fully in… ()
I am trying to give serious thought these days to how the church goes about its “mission” (for want of a better word). The methodology is usually pragmatic: the church as it currently is, in its various institutional forms, faces challenges of numerical decline or social irrelevance, and asks what… ( | 2 comments)
I have two “passions”—as far as my work goes. The first is the narrative-historical thing. I think we understand the New Testament best when we read it essentially as a prophetic-apocalyptic narrative about the concrete historical experience of the Jesus movement in the first… ( | 7 comments)
I am very interested in the “eschatology” of Jesus and his followers—how they predicted future events—not only because it is the key to understanding the New Testament but also because it teaches us how to think theologically about the crises of our own age. ( | 2 comments)
I got to hear several good online presentations at the SBL Annual Meeting last week, including a provocative panel discussion on “Doing History and Doing Theology in the Study of Paul,” which demonstrated that the more serious fault line now is between an old guard that thinks that the debate about… ( | 1 comment)