Hays and John 10:30-36

I recently came across a blog post by a Steve Hays who was arguing with philosopher and Unitarian Dale Tuggy on John 10:30-36. Hays gave an exegesis … a bad one, but unfortunately Dale didn’t really argue against it. So I figured I’d break down his exegesis point by point:

i) The context of the Jn 10:30 is a dispute over the identity of Jesus. The context of 10:30 is a Jewish audience who recited the Shema every day. The only way Jesus could reasonably expect them to interpret his statement is an allusion to Deut 6:4. In context, the statement would inevitably trigger that association. Hence, he’s claiming to be the Lord of the Shema.

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Hays and John 10:30-36

Jesus against Hillel on Usury

I would argue that the best summation of Christian ethics is found in the sermon on the plain in Luke 6:20–49. What I love about the sermon on the plain is just how radical it seems on the surface, it seems almost impossible; however, when you think about what it’s saying, and think about it deeply—it makes sense. Probably my favorite example of this is found in Luke 6:34–35 (NRSV):

If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked.

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Jesus against Hillel on Usury

Obscene Theodicy

The fluttering of a butterflies wings can start a chain of events leading to a tsunami, this is a parable used in Chaos theory called the butterfly effect. It’s also a parable used in theology, specifically theodicy, to explain how we can never know all the factors of, and effects of, evil. It’s used especially by Calvinists who appeal to the principle found Genesis 50:20, the idea being that God pre-ordains evil because he intends to use it to bring good out of it. The same goes for non-calvinists, arminians and modalists; they will often point to the finitude of human understanding to make the point that God created a world with evil but that it is justified because there is ultimately good that will come out of it, even to the point of saying it would be logically impossible to create a world without evil.

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Obscene Theodicy

All Things in Common: a book

Over the last few months I haven’t been posting that regularly, there’s a few reasons for that; one reason is that I’ve been working on a book. The book I’ve been working on is called All Things in Common: The Economic Practices of the Early Christians, which has just been published by Wipf and Stock.

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All Things in Common: a book

The Eye of a Needle

I recently finished a rather interesting book on Christianity and wealth, specifically from the periods 350 to 550. This post isn’t going to be a book review or anything like that, just some things that I learned from the book that I think are important. The author, Peter Brown, travels through the Western Roman Empire during late antiquity following various characters; from the pagan nobleman Symmachus to the North African titan of theology Augustine. In following these characters; their writings, their arguments, their biographies, their communities—Brown weaves a history of wealth, the view of wealth, the position of wealth, the power of wealth, in the west during late antiquity.

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The Eye of a Needle

Capitalism is Secularism

In this article, we have a great reminder by Orthodox theologian David Bentley Hart of just how alien first Century Christianity was to our contemporary culture. What is and is not taken literally, or seriously, in the New Testament; or what is, or is not, read back into early Christianity often depends on the cultural and ideological framework of the reader. As Hart points out this is obviously apparent when it comes to the issue of wealth.

Modern liberal/capitalist ideology insists that property, wealth, and the maximization of profit are simply eternal laws of nature, period. The laws of the market are prior to all other law, even moral law; so when someone steeped in that ideology encounters the New Testament text, there is somewhat a dilemma. Hart puts it this way:

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Capitalism is Secularism