In recent years, a growing number of Pauline scholars have sought to push beyond the bitter debates that have taken place over the last few decades between proponents of the so-called old and new perspectives on Paul. In Paul’s New Perspective, Garwood P. Anderson makes a substantial contribution to this quest for a more nuanced via media by introducing a relatively unexplored proposal to the conversation: an ambitious developmental approach to Paul’s soteriology.
In Anderson’s eyes, “Paul’s letters show evidence of both a contextually determined diversity and also a coherent development through time” (p.7). This conviction enables him to say that “both ‘camps’ are right, but not all the time” (p.5). He begins Paul’s New Perspective with a survey of the sprawling landscape of recent books on Paul. Anderson’s impressive familiarity with the relevant works of well-known “new perspective on Paul” (NPP) luminaries like Sanders, Dunn, and Wright is evident. He also introduces readers to the more recent contributions of other scholars like Bird, Gorman, and Barclay. To call Anderson “well-read” seems like a real understatement, and his nuanced engagement with an intimidatingly large pile of Pauline literature is both helpful and at times illuminating. Continue reading →
Near the beginning of Preaching the Luminous Word, Ellen F. Davis describes herself as “an exegete who teaches Old Testament and preaches, in that order” (xxiv). I’m grateful for that. It means the sermons gathered together in these pages are born out of a love for exegesis and attentive theological study, and it allows her to open up the unendingly rich and surprising world of Scripture in ways that invite her hearers and readers to slow down and linger with the text. Though her main academic background is in the Old Testament, Davis’s sermons in this volume reflect her engagement over the years with both the Old and New Testaments, delivered on a variety of occasions and in the midst of the seasonal rhythms of the Church’s liturgical calendar.
In the past, Davis has expressed concern over the harmful effects of shallow Scripture reading, which she finds to be an all-too-common problem, at least in some North American churches. What she speaks of as shallow readings of Scripture flow out from the presumption that we already know what the text has to say to us, so our readings become more like rehearsals than fresh explorations (xii). In sermons, this can manifest itself in a tendency to sentimentalize the Bible or rely too heavily on (sometimes rather contrived) illustrations to keep up the interest of those sitting in the pews. In light of these things, Davis wants to recover the importance of reading Scripture in deeply theological ways for the Church, especially from the pulpit. Stanley Hauerwas hits it on the head when he comments in the foreword that this sermon and essay collection “not only provides the exemplification of a theological reading of Scripture but also demonstrates the power of such a reading when articulated by someone of depth and elegance” (xiii). Continue reading →
The identity of Jesus as the crucified and resurrected Messiah has been central to theological reflection since the earliest days of Christianity. Indeed, Martin Hengel states in Between Jesus and Paul that by the time Paul wrote his letters, the term Christos had already become strongly intertwined with the name of Jesus—and without losing its messianic connotations (2003, pp.74-77). This position is also supported by N.T. Wright in his essay, “Messiahship in Galatians?” (2014, pp.4-7).
For these early Christian communities, the belief that Jesus had lived and died “in accordance with the scriptures” (1 Cor. 15:3, NRSV), as Paul phrased it,was no mere secondary issue. In fact, as Richard B. Hays contends in Echoes of Scripture in the Gospels, the first Christians were actually very concerned to show that, “Jesus’ teachings and actions, as well as his violent death and ultimate vindication, constituted the continuation and climax of the ancient biblical story” (2016, p.5). Among the many Old Testament texts that early believers drew upon to better understand the redemptive meaning of their Messiah’s life, death, and resurrection, the Suffering Servant songs of Isaiah 40-55 turned out to be among the most significant passages for them. Continue reading →
The wounds of the world feel especially exposed this year. I’m sure this can be truly said about many times, but the sense of exhaustion with violence and turmoil, and of deep longing for genuine peace, seems especially palpable these days. Nonna Verna Harrison confesses in the introduction of Suffering and Evil in Early Christian Thought that, “questions about God, suffering, and evil arise from a heart full of anguish. They tear at our faith in an age when faith seems weak anyway” (p.x). In the face of things like the mystery of pain and evil, one reasonable response is to turn to the past in order to see what wisdom can be gleaned from the early Christian tradition about how to think about these questions (p.x).
Therefore, the essays in Suffering and Evil in Early Christian Thought occupy themselves with explorations of how various figures from the Patristic period grappled with the problem of God, suffering, and evil. Theologians from both the early Christian West and East are included in the book’s pages. Hence, Irenaeus, Augustine, John Chrysostom, and Cyril of Alexandria all receive extended engagement from the volume’s contributors, which include the likes of John Behr, Gary A. Anderson, and Kallistos Ware. Continue reading →
*This post is by guest writer Chris Wermeskerch. Chris is currently a M.Div. student at Northern Seminary. He loves memes, theology, Star Wars, and God. Not always in that order.
Biblical theology, as a whole, is a somewhat new discipline. It was not generally received as a separate study of theology until the late 1700s, and even after being differentiated, it is sometimes hard to tell the difference between theology and biblical theology. Biblical theology seeks, as best it can, to replicate the theology of the Bible itself, not inside of current frameworks.
In doing so, biblical theologians hope to let the Bible speak for itself rather than following current epistemological trends, such as foundationalism, postmodernism, or even denominationalism. This type of theology has been made popular recently by thinkers like Graeme Goldsworthy, Kevin Vanhoozer, Geerhardus Vos, and Meredith Kline. In Biblical Theology: The God of the Christian Scriptures, John Goldingay seeks to differentiate his work by answering a somewhat different question: “What understanding of God and the world and life emerges from these two Testaments [the First and the New Testaments]?” (p.13).
An Anomalous Jew, Michael F. Bird’s newly published addition to the field of Pauline scholarship, begins with the obvious: the Apostle Paul was a Jew. Paul was born into a Jewish family and spent his early years studying the Torah. As he grew older, he became a Pharisee, and according to both Luke’s description in Acts and Paul’s own words in Galatians, he worked actively to eradicate the young Christian movement before himself becoming a follower of Jesus.
In the introduction, Bird draws attention to the fact that, even as a Christ-believer working among the Gentiles, Paul expressed concern for his “kindred according to the flesh” (Rom. 9:3, NRSV) and affirmed the value of Israel’s election and covenants (p.2). In sum, the man was deeply Jewish. What makes the issue complicated, though, is that Paul also said some things that, as Bird puts it, “no Torah-affirming Jew could seemingly say” (p.3). Continue reading →
Discipleship is a mode of being, a way of life—this is the conviction that forms the guiding center of Rowan Williams’ reflections on the nature of following Jesus in his newly published book, Being Disciples. “We are caught up in the task of showing that what we say is credible,” he notes in the introduction (p.vii). While this task is always a pressing demand for those who follow Christ, I dare say that there are aspects of life in today’s America that make it especially challenging (let the reader understand).
The main body of Being Disciples is composed of six chapters, which were originally delivered on separate occasions as lectures and talks. The book itself forms a companion to Williams’ earlier examination of the essentials of the Christian life, Being Christian. The topics he addresses range from holiness and forgiveness, to the role of the disciple in larger society and life in the Spirit. In this post, however, I wish to concentrate especially on his opening chapter, “Being Disciples,” which gives some important reflections on what it means to embrace the invitation and command of Jesus to “Follow me” (Matthew 4:19, NRSV).Continue reading →