It looks like the debate between me and Steve Hays over John 10:30–36 is still going on. He replied to my post which was a response to a response of a criticism of an exegesis. I think this debate is important, not only for Christology—but also for how we do exegesis. You’ll see that both me and Steve Hays have different approaches to exegesis, it’s up to you do decide which one is more consistent and faithful to the text. In this response I’m going to focus on the issues of the Shema in John 10:30, and the actual exegesis of John 10:34–36, the rest of the post (John 1, the concept of messiahship, and so on) I’ll deal with in the comment section so as to keep this debate on subject.
On the Shema in John 10:30 Hays says:
Continue reading “What on Earth is Jesus saying in John 10:34–36”
In my last post I responded to a rather bad exegesis of John 10:30-36 by Steve Hays, I say it’s bad with no disrespect, all trinitarians readings of this text are going to end up being bad exegesis. Steve has since replied to my response and I feel I would be remiss if I didn’t given his defense of his reading a good shot and a reply. So here it goes:
Some guy named Roman A. Montero–evidently a unitarian–attempted to respond on Tuggy’s behalf to a post of mine.
Not on Tuggy’s behalf, on my own behalf, I can only speak for myself.
Continue reading “But what does it mean? And what’s the response?”
Continuing from the last post, we will now look at Nabeel Qureshi’s argument about supposed trends in First Century Judaism toward a Multi-personal God, if you haven’t read Part 1 of this series I suggest you do to get the context of what we are talking about. Nabeel Qureshi in his discussion with Miroslav Volf (at around the 28 minute mark) says:
The Orthodox Jews today do not reflect first century Hellenistic Judaism; they reflect rabbinic Judaism, which was formed from the late second century onward, from the time of Jesus that was Hellenistic Judaism a different kind of Judaism. In that time many Jews did believe in one being God with multiple persons. Now, I suggest that, for anyone who’s shocked by that statement they read the works of two Jewish scholars one is named Alan Segal he wrote a book called two powers in heaven and another by the name of Daniel Boyarin an orthodox Jew. Both of them argue that there were beliefs of plural personhood in a single being of God during that time of Hellenistic Judaism.
Continue reading “The God of Islam, the God of Judaism and the God of Christianity – Part 2”
In the previous Post I introduced and began to challenge an article by Paul Anderson discussing the alleged Riddles in John that in some way led up to the Trinity. Let’s move on to the idea that there are riddles within John. I don’t’ think there are, I think that John is actually quite clear in what he means as long as we don’t read into John later categories of thought. The first of the Johannian riddles posited in the article is about the divinity of Jesus, Anderson writes:
Is Jesus Human, Divine, or Both?
The question of Jesus’ humanity and divinity is more pronounced in John than any other single writing in the New Testament. Jesus is referred to as God, who was with God from the beginning—the very source of creation (Jn 1:1-2, 18), and yet the Word also became human flesh (1:14), and water and blood flowed forth from his side (19:34). The Johannine community attests having beheld his divine glory, and yet the eyewitness attests to having witnessed his fleshly humanity.
Continue reading “The Riddles of John – Part 2, false tensions”
This is a continuation from the previous post which went over part of the story of Sodom and looked at some Jewish literature on the subject. In this post we’ll finish the story of Sodom, and also look at some early Christian writings about the sin of Sodom. The rest of the story leading up to the destruction is the part of the story that makes the story memorable, and really what brings this story into the American culture wars. The rest of the story (skipping over Abraham’s discussion with God) is recorded in Genesis 19:
Continue reading “The Sin of Sodom – Part 2”
The question of why Sodom and Gomorrah got destroyed is a question that has been brought to the public sphere in the debate going on within Christian circles about homosexuality. There are a few stances, one being the punishment was about the treatment of strangers, the poor, or some other group, another stance is that the punishment was about sexual sin, another that it was about rape, and there are other stances that combine the causes for punishment or add some other cause. We all know the story, but let’s look at the beginning of the story in Exodus 18 (using the NRSV):
20 Then the Lord said, ‘How great is the outcry against Sodom and Gomorrah and how very grave their sin! 21 I must go down and see whether they have done altogether according to the outcry that has come to me; and if not, I will know.’
Continue reading “The Sin of Sodom – part 1”