William Hartman is the co-founder of the Planetary Science Institute in Tucson, Arizona, which presumably makes him a reputable scientist. In a March 2015 article in the journal Meteorites and Planetary Science, which is presumably a reputable scientific publication—you get a bit wary about these things—he argues that the bright light that Paul saw as he approached Damascus could have been a fireball meteor like the one seen above Chelyabinsk in Russia in 2013. The points of correspondence are moderately impressive.

I came across this comment from Peter Enns this week: “I am very amenable to Andrew’s approach and others like it—although I still do a double-take at Matt 24:30-31.” That sort of remark—particularly from someone as sane as Peter Enns—usually makes me go back and look at the text again. I think I’ve got this whole thing right—the historical frame of reference of Jesus’ eschatology—and it troubles me when people disagree, especially when they are otherwise amenable to the narrative-historical approach.

But it’s funny how sometimes it doesn’t take much to cast a passage in a new light. Working through Matthew’s version of Jesus’ apocalyptic discourse again in reaction to Peter’s scepticism, it occurred to me that I may have over-restricted the scope of Jesus’ statement about the Son of Man (Matt. 24:29-31). Maybe.

My view is that one of the main challenges that the church in the West faces—at least from my late-Protestant and somewhat post-evangelical perspective—is to learn to tell our “story” differently. This has to do, in the first place, with how we understand ourselves as a biblical people, but it also has powerful missional implications: the story we tell about ourselves determines how we present ourselves to the world and how we engage with the world. Most of what I have written on this site is an attempt to address this challenge, one way or another.

I have written a few times about the controversial doctrine of penal substitutionary atonement (see below). A friend got in touch this week asking whether I thought the word “chastisement” in Isaiah 53:5 should be read “through a filter of penal substitution”—she had discovered (via the Septuagint) that the word can also mean “instruction”. Here’s the passage:

Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement (musar) that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all. (Is. 53:4–6)

Scot McKnight has recently proposed three (or four) teachings in the Synoptic Gospels where Jesus may have had homosexual behaviour in mind. The discussions I’ve been involved in over the last few weeks have focused primarily on the prohibitive texts in Leviticus and Paul. It’s been assumed that while Jesus had some things to say about heterosexual misbehaviour and divorce, he kept quiet about—or had no reason to talk about—same-sex relations. Scot is careful not to draw firm conclusions from the evidence, but we can understand why people on either side of the debate might want to recruit Jesus in support of their cause. Since this is becoming an ongoing project for me at the moment, I thought I would take the opportunity provided by Scot’s post to review the arguments here.

It was put to me in a comment on FaceBook this week that from time to time I “point out the weaknesses of the Trinity”. That’s true, but the statement needs careful qualification. I point out the weaknesses of the theological formulation of Trinitarian belief for hermeneutical reasons—I think that it constitutes a misleading grid for interpreting the New Testament narrative.

I replied that I don’t argue with the Trinity as a “post-biblical theological rationalisation” of the New Testament story, which elicited, understandably, the response: “I’m not sure on what basis one can validate it as a post-biblical rationalisation without also validating other enculturated doctrines for the same reasons.” So as a rather oblique way of celebrating the resurrection of the Son of God, which is not the rationalisation of God the Son, I will try to explain what I mean. Naturally, this will be an over-simplification.

The previous post (“Resurrection, judgment, and sexual immorality”) was an attempt to locate Paul’s condemnation of sexual immorality in general and homosexuality in particular in Romans 1:24-27 in the eschatological narrative that I think controls his thought in the letter. Here I will try to do the same for the reference to the exclusion of “men who practise homosexuality”, as the ESV rather misleadingly has it (though see the footnote), in 1 Corinthians 6:9.