This review of Good News at Rock Bottom offers a summary and critical analysis
of Ray Ortlund’s work on suffering, betrayal, entrapment, loneliness, and death
within the context of Isaiah 57:15.
This article examines issues of the historical Jesus’ linguistic proficiency,
particularly in Greek, while providing an analysis of the use of other languages
as well. Looking at recent studies on language use in Greco-Roman Palestine and
new conceptualizations of multilingualism, the analysis seeks to clarify the
languages used by Jesus. This study examines several case studies from the
Gospels including the Aramaic sayings of Jesus, found primarily in Mark, a
section of the Beatitudes in the Q material found in Lk 6:20–21, and the Lord’s
Prayer in Q, with these theoretical frameworks in mind. It concludes that Jesus
likely used Aramaic when addressing those who did not understand Greek. In
addition, a sample of Jesus’ teaching in the Q double tradition material was
analyzed to ascertain the possibility of its origin in Greek. This analysis
concludes that there is no reason to assume that the material in Q was not
composed in Greek originally, as there is no evidence of Semitic interference,
whereas other parts of Jesus’ teaching, such as the Lord’s Prayer, were most
likely uttered in Aramaic originally and translated into Greek.
Postmodern Christianity seeks to divorce the miraculous and divine elements from
Scripture and shape biblical morality in a way that relates to postmodern
culture. Responding to Postmodern Christianity’s errors requires a consistent
literal hermeneutic in one’s exegesis and a sound biblical framework in one’s
apologetic method. The message of Deuteronomy presents a possible paradigm for
this task, as its contents present a culturally-relevant polemic against false
maxims and errant religion that God’s people faced within their own milieu.
Moses’ polemic in Deuteronomy 4 presents a paradigm that would be employed by
the prophets to counter the faulty syncretistic worldview that had crept into
the nation.
In addition to the command to remain distinct from pagan practices, the
recipients of the message of Deuteronomy were commanded to impact the next
generation by teaching their children. In Deuteronomy, this command to teach
one’s offspring included answering their children’s questions, instilling a
sense of cultural sanctification, and instructing them to uphold divine
directives. This paper will evaluate a major polemical format that was employed
in the Book of Deuteronomy, while gauging its viability for apologetics and
ecclesiastical use in a postmodern context.
The problem of evil designates an umbrella of similarly related arguments linked
together by family characteristics. Within this larger genus, the problem of
selective miracles stands apart as a particularly underdeveloped species of
argument that analytical and philosophical theologians have failed to adequately
reckon with. By contextualizing this peculiar argument within an adequate
metaethical framework, this article synthesizes a deontological framework with
the elucidating work of John Peckham and his cosmic warfare theodicy. It further
repudiates alternative approaches to the problem of selective miracles proffered
by consequentialists and process theologians. In sum, the article contends that
Peckham's cosmic warfare theodicy paired with a deontological foundation offers
the most promising avenue in addressing the mystifying problem of selective
miracles.
This article explores the implications of the divine authorial analogy in
relation to theological determinism, offering in place of the divine authorial
analogy the divine playwright analogy. The divine playwright analogy brings into
conversation issues regarding informed consent in conjunction with the problem
of involuntary suffering. Understanding God in terms more akin to a playwright
than an author thereby bestows greater dignity and autonomy upon God's
creatures, allowing for improvisation within the broad parameters of God's
providence. Hence, the divine playwright analogy maintains the beneficial
aspects of the divine authorial analogy, such as the commitment to God's
ontological priority over creation, whilst also dispensing of the more
problematic elements of the analogy.
Ex 25:40 is a hermeneutic used by Moses which gives the reader permission to
behold Christ and “heavenly things” (τῶν ἐπουρανίων) in the tabernacle
instructions (Ex 25-40). This Mosaic hermeneutic is highlighted by the author of
Hebrews (Heb 8:5). The overwhelming textual and thematic connections between the
tabernacle instructions and the creation account (Gen 1-3) demonstrates that
this tabernacle hermeneutic (Ex 25:40) may be useful in other contexts in the
Pentateuch. This tabernacle hermeneutic should be used on passages that share
words, plot, and ceremonial practices with the tabernacle instructions. The use
of “horn” (qeren) is analyzed in each major genre of the Pentateuch: law code,
narrative, and poetry. Employing the tabernacle hermeneutic in these “horn”
texts demonstrates several areas where Moses gives the reader permission to
behold Christ and heavenly things just as in the tabernacle instructions. The
three delimitations of shared words, plot, and practices are analyzed
demonstrating weaknesses to consider and strengths to improve upon. The
tabernacle hermeneutic of Ex 25:40 should be used on other Old Testament texts
that meet the delimitations. This grants the reader Mosaic permission to behold
Christ in the Pentateuch.
This paper explores the marriage metaphor in John 4:1–45, arguing that Jesus’s
encounter with the Samaritan woman is a symbolic representation of the
relationship between Christ and the Church. Through an exegetical analysis of
the text, the study examines key elements such as the double entendre of the
well motif, living water, and the concept of worship. The results of this study
reveal the depth of John's narrative strategy in intentionally presenting Jesus
as the Messianic Bridegroom, illustrated through his explicit use of Old
Testament marriage motifs. The study concludes that the episode of Jesus and the
Samaritan woman functions as a theological microcosm in God’s salvific plan.
This paper critiques the growing adoption of policy-based governance models in
local church contexts and argues for a return to plural-elder congregationalism
as the most biblically faithful and historically rooted model of church
government. While policy-based governance, derived from John Carver’s framework
for nonprofit leadership, offers administrative strengths such as consistency,
accountability, and efficiency, its application within the church often results
in the diminishment of biblically mandated roles—particularly the deacon—and
fosters a corporate rather than ecclesial culture. The author contends that such
models misunderstand and misapply the New Testament offices of elder and deacon,
violating the biblical pattern of shared spiritual leadership and practical
service. In response, the paper presents a theological and ecclesiological
defense of plural-elder congregationalism, grounded in the doctrines of the
priesthood of all believers and the corporate nature of the body of Christ.
Drawing on scriptural exegesis and historical examples, this model is proposed
as one that re-centers authority within the local congregation while maintaining
biblical leadership structures, thereby promoting unity, mutual accountability,
and active participation in the life of the Church.
This paper offers a retrieval of the classical Christian theology of beatific
vision. The reason behind this is the challenges posed by the progress of
digital technology, including Artificial Intelligence, Virtual Reality, and
robotics, which are prevalent today. This rapid progress somehow threatens the
classical view of beatific vision with its version of technological singularity.
Hence, the retrieval of the beatific vision, which is grounded in divine
ontology, is much needed. The paper is divided into three parts: (1) Visio Dei,
which discusses the doctrine of beatific vision, (2) Vision Pro, which discusses
technological singularity, and (3) conclusion, which offers several theological
criticisms on technological singularity.
This review of Good News at Rock Bottom offers a summary and critical analysis
of Ray Ortlund’s work on suffering, betrayal, entrapment, loneliness, and death
within the context of Isaiah 57:15.
This article examines issues of the historical Jesus’ linguistic proficiency,
particularly in Greek, while providing an analysis of the use of other languages
as well. Looking at recent studies on language use in Greco-Roman Palestine and
new conceptualizations of multilingualism, the analysis seeks to clarify the
languages used by Jesus. This study examines several case studies from the
Gospels including the Aramaic sayings of Jesus, found primarily in Mark, a
section of the Beatitudes in the Q material found in Lk 6:20–21, and the Lord’s
Prayer in Q, with these theoretical frameworks in mind. It concludes that Jesus
likely used Aramaic when addressing those who did not understand Greek. In
addition, a sample of Jesus’ teaching in the Q double tradition material was
analyzed to ascertain the possibility of its origin in Greek. This analysis
concludes that there is no reason to assume that the material in Q was not
composed in Greek originally, as there is no evidence of Semitic interference,
whereas other parts of Jesus’ teaching, such as the Lord’s Prayer, were most
likely uttered in Aramaic originally and translated into Greek.
Postmodern Christianity seeks to divorce the miraculous and divine elements from
Scripture and shape biblical morality in a way that relates to postmodern
culture. Responding to Postmodern Christianity’s errors requires a consistent
literal hermeneutic in one’s exegesis and a sound biblical framework in one’s
apologetic method. The message of Deuteronomy presents a possible paradigm for
this task, as its contents present a culturally-relevant polemic against false
maxims and errant religion that God’s people faced within their own milieu.
Moses’ polemic in Deuteronomy 4 presents a paradigm that would be employed by
the prophets to counter the faulty syncretistic worldview that had crept into
the nation.
In addition to the command to remain distinct from pagan practices, the
recipients of the message of Deuteronomy were commanded to impact the next
generation by teaching their children. In Deuteronomy, this command to teach
one’s offspring included answering their children’s questions, instilling a
sense of cultural sanctification, and instructing them to uphold divine
directives. This paper will evaluate a major polemical format that was employed
in the Book of Deuteronomy, while gauging its viability for apologetics and
ecclesiastical use in a postmodern context.
The problem of evil designates an umbrella of similarly related arguments linked
together by family characteristics. Within this larger genus, the problem of
selective miracles stands apart as a particularly underdeveloped species of
argument that analytical and philosophical theologians have failed to adequately
reckon with. By contextualizing this peculiar argument within an adequate
metaethical framework, this article synthesizes a deontological framework with
the elucidating work of John Peckham and his cosmic warfare theodicy. It further
repudiates alternative approaches to the problem of selective miracles proffered
by consequentialists and process theologians. In sum, the article contends that
Peckham's cosmic warfare theodicy paired with a deontological foundation offers
the most promising avenue in addressing the mystifying problem of selective
miracles.
This article explores the implications of the divine authorial analogy in
relation to theological determinism, offering in place of the divine authorial
analogy the divine playwright analogy. The divine playwright analogy brings into
conversation issues regarding informed consent in conjunction with the problem
of involuntary suffering. Understanding God in terms more akin to a playwright
than an author thereby bestows greater dignity and autonomy upon God's
creatures, allowing for improvisation within the broad parameters of God's
providence. Hence, the divine playwright analogy maintains the beneficial
aspects of the divine authorial analogy, such as the commitment to God's
ontological priority over creation, whilst also dispensing of the more
problematic elements of the analogy.
Ex 25:40 is a hermeneutic used by Moses which gives the reader permission to
behold Christ and “heavenly things” (τῶν ἐπουρανίων) in the tabernacle
instructions (Ex 25-40). This Mosaic hermeneutic is highlighted by the author of
Hebrews (Heb 8:5). The overwhelming textual and thematic connections between the
tabernacle instructions and the creation account (Gen 1-3) demonstrates that
this tabernacle hermeneutic (Ex 25:40) may be useful in other contexts in the
Pentateuch. This tabernacle hermeneutic should be used on passages that share
words, plot, and ceremonial practices with the tabernacle instructions. The use
of “horn” (qeren) is analyzed in each major genre of the Pentateuch: law code,
narrative, and poetry. Employing the tabernacle hermeneutic in these “horn”
texts demonstrates several areas where Moses gives the reader permission to
behold Christ and heavenly things just as in the tabernacle instructions. The
three delimitations of shared words, plot, and practices are analyzed
demonstrating weaknesses to consider and strengths to improve upon. The
tabernacle hermeneutic of Ex 25:40 should be used on other Old Testament texts
that meet the delimitations. This grants the reader Mosaic permission to behold
Christ in the Pentateuch.