The group of people criticised in Romans 1:18-32 is said to have known the truth about God and to have known God but also to have departed from that knowledge by worshipping and serving the creature rather the creator. Jason Staples has argued that this can be said only of Israel, not of the gentiles because only Israel has known God.

I want to have another look at this conundrum, because it occurs to me that there may be a very straightforward way to explain how this may be said of the Greeks. I will suggest that Paul was aware of Greek philosophical traditions that intuited, from reflection on the nature of things, the existence of a supreme and perhaps sole deity, but he bemoaned the fact that this enlightened view was swamped by the dominant religious culture of idol-worship.

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The question is put to me from time to time: How does the modern state of Israel fit into your narrative-historical schema? Does Israel still have a covenantal right to the land? It’s come up in passing, but I don’t think I’ve addressed the matter directly. Donald Trump’s apparent support for… ( | 9 comments)
There is a small number of texts in the New Testament that have been taken as evidence that in the earliest period Jesus was directly called “God”. John Tancock lists John 1:1; 20:28; Romans 9:5; Titus 2:13 and 2 Peter 1:1. I’ve discussed the two John passages and Romans 9:5 in other posts, though… ( | 37 comments)
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… ( | 18 comments)
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… ( | 22 comments)
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… ( | 7 comments)
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… ( | 9 comments)
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… ( | 33 comments)