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Todd Way

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13 Jan 09

I have come not to bring peace, but a sword | open source theology

Tom Wright offers an interesting proposal on the “sword” statement. Perhaps it needs to be viewed in light of its historicity, and the story of Israel. Those who followed Jesus would be vindicated as true Israel, the true people of God. Those who clung to the old way, of nationalistic zeal and the temple would indeed experience the “sword” of Gods judgement, carried out by the Romans in AD70.

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Re: I have come not to bring peace, but a sword
Submitted by Andrew on 10 January, 2009 - 16:20.

Exactly. That makes perfect historical and literary sense. Historical because that’s what happened. Literary because that’s how the language was used in the Old Testament, which is by a very long way the most relevant interpretive background for the Gospels.

www.opensourcetheology.net/...1651 - Preview

theology narrative

    • Re: I have come not to bring peace, but a sword




      Submitted by granttheking98 on 10 January, 2009 - 00:34.



      Tom Wright offers an interesting proposal on the “sword” statement. Perhaps it needs to be viewed in light of its historicity, and the story of Israel. Those who followed Jesus would be vindicated as true Israel, the true people of God. Those who clung to the old way, of nationalistic zeal and the temple would indeed experience the “sword” of Gods judgement, carried out by the Romans in AD70.



Narrative-realism, Preterism, and the relevance of scripture | andrewperriman

Hey Todd, finish reading this and see if you can explain the difference between a narrative-realist reading and a "modern-platonic (or some other better term)" reading

www.andrewperriman.com/1576 - Preview

theology bible

  • Much everyday biblical exposition - the do-it-yourself exegesis that we get in sermons, bible studies and popular Christian literature - is essentially either moralizing or allegorizing in character. Or we find that the dense, troublesome text of scripture is everywhere assimilated into the reductive evangelical ’myth’ of the personal saviour who enters into the world to deliver people from their sins and eventually bring them to heaven.
  • In all these instances the story is told from the perspective of a much later reader who, consciously or unconsciously, views the distant text through the telescope of a tradition, and the tradition inevitably distorts because it must subordinate the text to the interests of an unintended and situationally remote readership.
  • 3 more annotations...
29 Dec 08

Universalism and the Bible

  • Some read many of these passages
    as
    Jesus predicting the suffering incurred during the destruction of
    Jerusalem.
    It was apparently a big issue in the Jewish community around the time
    of
    the writing of the book of Matthew whether this truly horrible and
    gruesome
    event was due to the Christians following a false Messiah (as some
    non-Christians
    claimed) or rather because the non-Christian Jews had failed to
    recognize
    the hour of their visitation (as some Christians held).
  • Consider Romans 16:25-26, which, as our
    translations
    have it, speaks of "the mystery that was kept secret for long ages but
    is now disclosed." Here, the Greek that gets translated as "for long
    ages"
    includes the very Greek work that is translated as "eternal" or
    "everlasting"
    elsewhere, including the "eternal" punishment passages. But in this
    Romans
    passage, Paul seems not to mean "eternal" by this word, for he
    immediately
    goes on to say the secret "is now disclosed", so of course it wasn't
    kept
    secret eternally. That's why our translations don't translate it as
    "eternally"
    here.
19 Dec 08

Christians Wrong About Heaven, Says Bishop - TIME

  • It has, originally, to do with the translation of Jewish ideas into Greek. The New Testament is deeply, deeply Jewish, and the Jews had for some time been intuiting a final, physical resurrection. They believed that the world of space and time and matter is messed up, but remains basically good, and God will eventually sort it out and put it right again. Belief in that goodness is absolutely essential to Christianity, both theologically and morally. But Greek-speaking Christians influenced by Plato saw our cosmos as shabby and misshapen and full of lies, and the idea was not to make it right, but to escape it and leave behind our material bodies
  • Never at any point do the Gospels or Paul say Jesus has been raised, therefore we are we are all going to heaven. They all say, Jesus is raised, therefore the new creation has begun, and we have a job to do.
  • 1 more annotations...

Drupal Hosting Review: AN Hosting

  • For $6.95 a month, you get 500 GB of storage and 5 TB of transfer, which is more than enough for most Drupal sites.
03 Nov 08

What Would Yoder Do?

  • democracy, while certainly superior to more coercive forms of government, is nonetheless still a system in which “some men exercise power over others.”
  • If we refuse the mythological explanation of democracy as a fundamentally new kind of social order, we can rejoice in the immensely increased possibilities which it provides of speaking to those who exercise power; the decentralization of authority, the election of legislators by a local constituency, and the constitutional and judicial controls on abuse of authority are all factors which oblige the men in power to listen to criticism with a greater degree of seriousness than in the age of absolutist monarchs.
  • 2 more annotations...
26 Oct 08

Why Sectarianism is Required « Inhabitatio Dei

  • Hauerwas has consistently denied that he is sectarian. “I do not see why the position for which I have argued forces the church to withdraw from public policy matters”, Hauerwas consistently claims. For him, there is no reason to assume that the church’s priority as a polis of peaceableness should prohibit Christians from participating in the machinations of states “unless you think that public policy always involves questions of violence and/or coercion.”
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