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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Some recent conversations around the theme of theosis have directed me to Michael Gorman’s book Inhabiting the Cruciform God: Kenosis, Justification, and Theosis in Paul’s Narrative Soteriology. Gorman’s thesis about theosis runs something like this: i) Jesus is a… ( | 4 comments)
Someone got in touch recently asking about how we square the circle of justification by faith and judgment according to works in the New Testament. We are told all the time that we’re saved by faith and not by works—don’t you dare lift a finger to try and save yourself! But there’s no shortage of… ( | 4 comments)
Michael Bird’s Euangelion blog is a constant source of intriguing biblical studies, etc., miscellanea. Yesterday it was Byzantine Star Wars iconography, today it’s Carl Mosser explicating the biblical basis for the supposed doctrine of theosis—roughly the idea that believers, if they stick… ( | 10 comments)
On the Gospel Coalition site Gavin Ortlund has summarily restated J.I. Packer’s response to annihilationist arguments. Here I restate my arguments against the arguments against annihilationism, while noting at the same time that annihilationism as a reading of New Testament eschatology is… ( | 8 comments)
Christian soteriology works on the assumption that Jesus’ death was a unique saving event. The only real antecedent considered is the suffering of Isaiah’s servant, upon whom the Lord has laid “the iniquity of us all”, understood not as referring to a historical figure or community in Isaiah’s… ( | 4 comments)
Rikk Watts has kindly responded to my reflections on his argument about the high christology of Mark 1:2-3. I’m not trying to pick a fight here—and I say, as before, that this is an argument for the kingdom narrative rather than against a high christology. But the issue is an… ( | 2 comments)
Robin Parry poses an interesting puzzle about the resurrection of the wicked. I’ve slightly restated it, but it goes roughly as follows: At the end of the age there will be a resurrection of both the righteous and the unrighteous for judgment: sheep and goats, wheat and weeds, good-doers and… ()