My solution to the synoptic problem leads to a very different assessment of the Gospels than is common in New Testament scholarship today.
The apostles possessed more empirical supports for their faith than we can ever hope to possess, and certainly their spiritual “report cards” did not suffer for the fact.
What is the relationship between the preaching of Jonah and putting a lamp on a lampstand? The prophet Jonah in classical Jewish thought calls to mind repentance. In Rabbinic literature we read that many prophets were sent to Jerusalem and the people did not listen, but to Nineveh one prophet was sent, and the people repented.
Still today a famous German New Testament professor can say (as he did) to his students: “If you want to be a good Christian, you must kill the Jew in your heart.” I quote this professor’s words not because I am a Jew, but because he used the word “kill” as if it were a Christian virtue. Furthermore, the opinion that “you have to kill the Jew in your heart” is not unconnected with an important trend that existed in Christianity from its beginnings.
Paul mentions the living sacrifices without explanation, as if the readers would be familiar with the concept. Similar early rabbinic vocabulary suggests that Paul is referring to sacrifices which were given to the Temple but which were inappropriate for offering, because they were female instead of male or for other technical reasons. They could not be un-offered so, although they were sacrifices, they were kept alive as temple property till they became blemished, and any profit from them was for the Lord.
This essay discusses a rhetorical device that has played an important role within postliberal writings: the idea that any appeal to the canons of logical necessity and/or conceptual consistency is in itself a defection to “another” foundation, that is, to a foundation set up in opposition to the role of Jesus Christ as the “church’s one foundation.”
Romans 8:28 has been read as a free-floating logion for years (at least in the American Bible culture), divorced from a context that would, if properly respected, lend it a much more limited meaning.
Jesus’ teaching on judging is one of his most frequently misunderstood sayings, sounding as if he is saying, “Have no discernment. Just ignore sin!” Often we struggle to find a way to sort out sin without actually calling it that so that we do not judge. While Jesus’ ethical demands are high, we often give up trying to follow them if they do not make sense to us.
Diverging views on the doctrine of original sin represent a great chasm fixed between scholars and theologians today.
The apostle Paul asserted in Romans 11:1 that God had not rejected his people. Speaking metaphorically, he went on to compare the people of Israel to a cultivated olive tree. Because of unbelief, some, but not all, of the tree’s branches had been broken off, and a wild olive branch had been grafted to the stock. Paul emphasized, however, that grafting the original branches back to the stock of the cultivated tree would be a much simpler task than grafting a wild olive to it.
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