Jerusalem witch trials: John’s magician of immortality

John's Gospel provides readers with an eschatological vision that is both peculiar and revolutionary. If the Synoptic Gospels evoke an eschatology of imminence, the Gospel of John evokes an eschatology of immanence. If in the Synoptic traditions God's kingdom arrives in power "before some standing here [should] taste death," in the Johannine tradition God's kingdom, … Continue reading Jerusalem witch trials: John’s magician of immortality

Israel’s merciful physician: Recontextualizing the Parable of the Good Samaritan

*This post builds upon the literary connection between the Parable of the Good Samaritan and the story of the prophet Oded in 2 Chronicles 28. See my previous post here.* Jesus offered two primary images in order to explain and justify his hospitable pursuit of Israel's sinners. By inviting disreputable Jews to his celebratory suppers, … Continue reading Israel’s merciful physician: Recontextualizing the Parable of the Good Samaritan

A light in the dark: Dualistic ideology within and without Johannine community

Last time I attempted to articulate the rhetorical function of logos christology as it pertained to the Johannine community. I argued that the identification of Jesus with God's word represented and at the same time provoked a radical break between John's own dissident form of Judaism and the mainstream Judaism of the synagogues. Once the … Continue reading A light in the dark: Dualistic ideology within and without Johannine community

Christology in crisis: Johannine Judaism outside the synagogue

In the previous post I began to make the case that the experience of expulsion from the synagogue (ἀποσυνάγωγος—John 9:22, 12:42, 14:2) sparked the development of the logos christology found in John 1. I suggested that in order to cope with the dissonance caused by their estrangement from mainstream Judaism, Johannine Jewish Christians came to … Continue reading Christology in crisis: Johannine Judaism outside the synagogue

God’s functional word: sectarian Christology in John 1

The traditional Christological discourse surrounding John 1:1 seeks to assess the nature of God's word as it relates to the nature of God the Father. Interpreters involved in this enterprise attempt to understand how the Word can be both God (θεός) and yet distinct from God (ὁ θεός). Early Christians appropriated Greek philosophical terms like "substance" … Continue reading God’s functional word: sectarian Christology in John 1

God’s kingdom is a kingdom: considering the visions of Daniel

Christians typically ground their vision of the kingdom of God on Jesus' words in John 18:36: "my kingdom is not of this world." The decision to give primacy to this particular text comes as part of a thoroughgoing prioritization of the personal and abstract over and against the political and concrete. So, according to this … Continue reading God’s kingdom is a kingdom: considering the visions of Daniel

Capital punishment, righteous Israelites, and the redemption of the adulterous woman

Despite the ubiquity of divinely-sanctioned and divinely-orchestrated capital punishment in the Law of Moses and the Hebrew Bible, many insist that Jesus, ever the enlightened reformer, repudiated capital punishment. The argument usually follows one of two lines. On the one hand, many progressives believe Jesus opposed capital punishment because he, unlike the God portrayed in … Continue reading Capital punishment, righteous Israelites, and the redemption of the adulterous woman

How Jesus became God’s holy spirit

In accordance with their Jewish scriptures, Jesus and his first followers usually identified the spirit that moved among them as the holy spirit of the Lord God, the spirit of Israel's Father. Although Christians came to understand this spirit as mediated through Jesus in some sense (cf. Mark 1:8, Acts 2:33, John 14:26, 20:22, 1 … Continue reading How Jesus became God’s holy spirit

Jesus’ family reconsidered

Mary did you know? The Matthean and Lukan infancy stories are the dominant sources for our traditional understanding of Jesus' familial relations. Based on their testimony, we tend to picture the holy family as a harmonious unit; as a family supportive of their son's prophetic and messianic vocation from the very beginning. With the opening … Continue reading Jesus’ family reconsidered

My God, my God, why have you forsaken me? Making sense of Jesus’ death

The gospel of the kingdom and the doctrine of the atonement According to the theological models that dominate Christian thought, Jesus came to die as a sacrifice for sin. Although he performed deeds of power, taught concerning the kingdom, and debated issues of Torah observance, such actions were ultimately subordinate to his true mission: to … Continue reading My God, my God, why have you forsaken me? Making sense of Jesus’ death