Podcasts about Rudolf Bultmann

Faith isn't just believing—it's staying connected to Jesus. Hebrews 11:6 reminds us that without faith, it's impossible to please God, but what does that mean for our daily lives?In this podcast, Susie and Angie explore how faith fuels our relationship with Christ, helps us hear His voice, and strengthens our walk with Him. Join us as we dive into practical ways to keep our focus on the main thing—our connection with Jesus.Hebrews 11:6 (NIV)“And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.”https://livesteadyon.com/https://susiecrosby.com/https://www.logos.com/https://enduringword.com/https://www.wordhippo.com/https://www.biblegateway.com/https://www.blueletterbible.org/Rudolf Bultmann, “Πιστεύω, Πίστις, Πιστός, Πιστόω, Ἄπιστος, Ἀπιστέω, Ἀπιστία, Ὀλιγόπιστος, Ὀλιγοπιστία,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 176–177.Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 1993), 576.Thomas D. Lea, Hebrews, James, vol. 10, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), 201.David G. Peterson, “Hebrews,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1347.Anthony C. Thiselton, “Hebrews,” in Eerdmans Commentary on the Bible, ed. James D. G. Dunn and John W. Rogerson (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2003), 1473.Theme music:Glimmer by Andy Ellison

In this episode I talk with Dr. Chris Keith, research professor of New Testament and early Christianity at MF Norwegian School of Theology, Religion, and Society. He is the co-editor of The Next Quest for the Historical Jesus, out now on Eerdmans press, and he contributes a chapter to the volume entitled ‘Beyond What is Behind'. In this chapter he proposes that historical Jesus research needs to move beyond the idea that we can somehow ‘get behind' the texts of the gospels and find unvarnished, uninterpreted historical information about Jesus. He discusses the rich legacy of form criticism, influenced by legendary scholars like Rudolf Bultmann, and examines how the operating assumption in Jesus scholarship has been that some individual units in the gospel tradition may give us perfect glimpses into the life of Jesus himself. Keith argues that the so-called ‘criteria of authenticity' have failed to produce this result, and that all of our sources about Jesus are, by definition, interpretations of his life. We should instead try to look at the impact that Jesus had on his followers which gave rise to the sources we have, and explore the wider social, political, and historical contexts in which Jesus lived to get a sense of who he was. All we can every really know about Jesus is the ‘gist' of his life, ministry and teaching. Keith stresses the need for humility when doing historical research and the important role that imagination plays in reconstructing the past.  Media Referenced:The Next Quest for the Historical Jesus: https://a.co/d/3cjjthLChris Keith on Amazon: https://www.amazon.com/stores/Chris-Keith/author/B0028OM79S?ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=trueJames Crossley Interview: https://libertarianchristians.com/episode/ep-169-the-next-quest-for-the-historical-jesus-with-james-crossley/Helen Bond Interview: https://libertarianchristians.com/episode/ep-167-the-gospels-as-biography-with-helen-bond/Adele Reinhartz Interview: https://youtu.be/LeypHVQVMF8 The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com.Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod, and Youtube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the shows profile! Thanks!

In this episode, Dr. David Congdon joins me to discuss Rudolf Bultmann and his Advent preaching. He is infamous for his “demythologizing” approach to scripture, which seeks to uncover the true meaning behind the biblical narratives. Bultmann's Advent sermons strip away sentimentalism, presenting the Incarnation as a call to authentic existence. We'll consider how his approach can help us understand Christmas as more than a story, but as a profound encounter with God's call in our own lives. You can WATCH the conversation on YouTube David Congdon is an author, speaker, and scholar working in the area of theology and culture. Originally from Portland, Oregon, he completed a B.A. in English at Wheaton College, acquired an M.Div. and Ph.D. in theology from Princeton Theological Seminary, and have since worked in the publishing industry as an academic acquisitions editor. Previous Podcast Episodes with David Who Is a True Christian?: Contesting Religious Identity in American Culture Dialectical Theology Bultmann's Mission of Demythologizing _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

How do we wait with confident expectation?Angie studies the word “hopes” to help us discover how placing our trust in God helps us remain optimistic in our relationships.1 Corinthians 13:7 (NASB1995)bears all things, believes all things, hopes all things, endures all things.https://livesteadyon.com/Email Angie at: steadyonpodcast@gmail.comFacebook @‌livesteadyonInstagram @‌angiebaughman421Grab freebies and subscribe to the weekly Steady On newsletter hereYou can download a blank study sheet hereInterested in the Step By Step Bible study method? Download the FREE masterclass hereThis podcast Angie's Bible study, “Love Never Fails: Building a Framework for Healthy Relationships” can be found hereLearn about Steady On University herehttps://www.logos.com/https://enduringword.com/https://www.wordhippo.com/https://www.biblegateway.com/https://www.blueletterbible.org/Rudolf Bultmann, “Ἐλπίς, Ἐλπίζω, Ἀπ-, Προελπίζω,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 531.Vine, W. "Hope (Noun and Verb), Hope (For) - Vine's Expository Dictionary of New Testament Words." Blue Letter Bible. 24 Jun, 1996. Web. 10 May, 2024.Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 289.Richard L. Pratt Jr, I & II Corinthians, vol. 7, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 232–233.Douglas Mangum, ed., Lexham Context Commentary: New Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020), 1 Co 13:4–7.John D. Barry et al., Faithlife Study Bible.%0a++~Exhibiting+confidenc "‌") (Bellingham, WA: Lexham Press, 2012, 2016), 1 Co 13:7.Theme music:Glimmer by Andy Ellison

In this episode, Tripp sits down with returning guest Paul Capetz, a historical theologian and Methodist minister, to discuss his new compelling book on the Reformation's relationship to scripture. They delve into the evolution and the different trajectories of scriptural interpretation from Martin Luther and John Calvin, through modern theologians like Karl Barth and Rudolf Bultmann. Capetz shares personal anecdotes about his journey in the church and discusses the critical need for Protestantism to reorient itself around the gospel, while making space for modern questions and criticisms. This conversation navigates through historical theology, scripture's authority, and the vital challenge of reclaiming an authentically Protestant understanding of faith in today's context. WATCH the conversation on YouTube Paul E. Capetz is professor of historical theology emeritus at United Theological Seminary of the Twin Cities in Minnesota, and is currently minister at Christ Church by the Sea in Newport Beach, California. He is the author of God: A Brief History and co-editor of James Gustafson's Moral Discernment in the Christian Life. This episode centers on his recent book,  Recovering Protestantism's Original Insight. Previous Episodes w/ Paul Capetz Recovering Protestantism's Original Insight Existentialist Philosophy, Politics, & Theology Calvin's 500th Birthday The Big Theological Throw Down with John Cobb & Paul Capetz 01:19 Discussing the New Book 03:26 Personal Journey and Early Influences 06:40 Challenges with Biblical Interpretation 19:44 Luther vs. Calvin on Scripture 29:21 Modern Protestantism and Its Contradictions 37:29 Historical Critical Methods and Modernity 39:05 Liberal Protestantism and the Reformation Heritage 40:18 Barth and Bultmann: Diverging Paths 47:24 Existential Interpretation and Demythologizing 51:27 Modernity, Faith, and the Existential Question 58:44 Challenges of Contemporary Christianity 01:04:38 The Future of Liberal Protestantism 01:15:47 Concluding Thoughts and Reflections _____________________ Join my Substack - Process This! Join our upcoming class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Go with me to Berlin to spend a week in Bonhoeffer's House! Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

The six days of creation provide a unique inversion to us today, because initially the order of the objects doesn't appear to make sense. After all, the sun appears on the fourth day, after the land and oceans were created. Every middle schooler who reaches the fourth day of creation can see a problem here, because the sun surely preceded the earth in terms of formation. Did we not just read in the opening verse of the Bible that “God created the heavens and the earth”? Is Genesis already switching the order and putting the sun, which is part of the “heavens,” after the earth? Did we just go from “Heavens First” to “Earth First”?This is where we apply our modern science to the book of Genesis, and in doing so we lose the wonder. But it's ok, there is an inversion waiting for us here, too. The sacred writer of Genesis did not know that the earth was round. Or maybe he did know. Or perhaps he thought it was shaped like a sausage. The point here is that it doesn't matter. I realize that saying “The shape of the universe doesn't matter” is blasphemy to a materialist who thinks that truth can only come through scientific proof. But this is the reason why materialists tend to get nothing out of the Bible, particularly the creation story. The spiritual reading is lost entirely unless you are willing to believe in spiritual things. And the first thing that you must be willing to believe in…is God. If this first principle is not in place, the Bible will be a strange read throughout and you will be sneering the entire time. If you approach it with doubt, you will get nothing from it. If you approach it with the eyes of faith, you will get the whole universe and the heavens, too. The key piece of being “willing” does not mean abandoning reason. Rather, it means using reason with faith, because they go together. One of the greatest documents from a Pope ever written is about Faith and Reason (in Latin, Fides et Ratio). It begins like this: Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth—in a word, to know himself—so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves. Thus, if you approach the Bible like a half-formed ghoul, with only reason, or only faith, or only your body, or only your soul, you will miss the point, to your detriment. If you come with only faith, you will be a Fundamentalist. If you come with only reason, you will be a cold atheist. Why be either one? Be whole. Be your whole self, as God intends us to be. (Hint: These inversions are really about becoming a whole person, body and soul, with faith and reason.) When we express belief that the Bible is “inerrant” we mean in terms of faith and morals, not mathematical truths. But if you consider “reason” to only cover provable concepts and material things, then you will be a one-trick pony who has to play dumb when considering art and beauty. No scientific answers come for the great questions, or even basic ones like “Why is a sunset beautiful?” or “Why do children bring such tears and joy?” or “How did that song change my life?” or “Why do I feel the Presence of God in a silent adoration chapel?”Beauty is a great lead-in to God, but Biblical inerrancy is a hard sell today. Thus, we should stop trying to sell it at all. I am tired of being sold. Who is not tired of being sold, when all we see is marketing from dusk ‘til dawn? I don't want a product or an experience, I would like authenticity and truth, and there is not even an atheist that I know who doesn't see both of those things in Jesus Christ. And if you don't see the supernatural in Christ, then you cannot fully see His authentic truth, as He is the way, the life, and the truth. This requires no song and dance, just as Jesus did not dance for us. We must remember the purpose of sacred scripture is not to give us the Pythagorean theorem, but rather to give us spiritual truths. When we read Genesis, at certain points we may be reading the “science” of the day when it was written, or we may not be. Just as the science of Ptolemy's day put earth at the center of the universe (and was wrong), so was the science of the day of Moses wrong about the shape of the earth. Funny, then, that “the science” can change but God does not. This is why the phrase “Follow the science” is so slippery and fraught with missteps. Truly, our model of the universe we have today will likely be quaint and silly in a century. The beauty of sacred scripture is that it opens a conversation, rather than delivering a hard answer, as we expect math to do. Here is where the idea of “mystery” bothers us modern people, but the mystery of scripture is directly caught up in the ultimate mystery of God, who created all things out of nothing, who is the “sheer act of being itself,” who formed us out of clay (or atoms if you like). What could be more fun than this escape room outside of the Garden, where at the end we can be with the God Most High, who transcends all? We love mysteries. Why shouldn't we love the conversation with the greatest mystery of all? I urge you: set your Google-brain aside, and embrace the mystery. And the first part of that mystery and conversation that gets us spun around and walking away is the six days of creation and the shape of the universe. However, this is exactly the place where if you come back to it with faith and reason, it can open up a story that transcends what happens in NASA's images of outer space. The pictures of the Crab Nebula are beautiful, but there is another view of the universe beyond the stars. The shape of things, as seen by Moses, in the spiritual view is like a house. There is an upper, middle, and lower section. You might call this the heavens, earth, and hell worldview. This is much like a house. But this is not to address anything related to science, it is about addressing the physical and spiritual reality that we occupy. Now, here we must briefly pause for the Galileo affair, the most misunderstood event in modern history. If you have not read a history of what really happened with Galileo, I recommend you read Galileo Revisited: The Galileo Affair in Context, because a fascinating tale it truly is. The story you may have heard has been massaged by propaganda writers who really dislike the Church. In fact, one of the best summaries of the Galileo affair is from an episode of the History for Atheists podcast. We live in strange times. The God-deniers first stoked the myth of the Galileo story, and now various God-deniers are looking back and de-bunking the propaganda of God-deniers.Let's get to the point: the geocentric model of the universe was not devised by the Church. In fact, the model of Ptolemy came from the science of Egypt long ago. Long before that were other models, like the “Firmament” idea we find in Genesis, which many find funny today. Any beefs that we have with the shape of the physical universe is an academic discussion, not a spiritual one. Too much time and energy has been spent away from the spiritual life, and it seems that the model where the earth or humans are at the center is always a bad model. We think too highly of ourselves. (Note: we can think highly of ourselves as we are made in the image and likeness of God, but with humility in knowing that we are not God). In Genesis, the model is simple. It is speaking to our human reality. As a human being, I can look up, I can look at eye-level, and I can look down. I know there is something higher and something beneath. Here on dry land, I live on the “main floor.” The spiritual upper and lower rooms have deeper meanings. I can't go to those floors right now, but I know they are present. The error we can make is to think that our eye, on the main floor, is at the center of the universe. This is perhaps the ultimate error. The de-centering of mankind is essential to humility, and if anything, we should be grateful to science for doing just that. To be de-centered is humbling, and wonderful. Thus the simple vertical world of up/heaven, middle/earth, and down/hell in Genesis should not cause us any alarm, because if we live long enough, we will get to see this same de-centering of our own settled science. It will be proven wrong. Yes, the science we are certain of today will be modified, perhaps wildly modified, by future findings. How do I know that? First, because scientists are nowhere near the full understanding God's universe. Second, because science cannot test and verify spiritual things, as science cannot test for God. It's a ludicrous idea, like 2 + 2 = 5. Hopefully this does not shock you: our current model of the universe is wrong. Yes, it's accurate enough to build houses and space stations, but wrong in ways we don't know about yet. But that's good: it gives graduate students something to do. If the puzzle were complete, we would become bored and go crazy (mainly because we fail to realize that boredom can actually lead to serenity, but a discussion on concupiscence will come later). An inversion sits here in this space, because this is where our approach to scripture must step into the spotlight. Now, I could say this inversion is about reading the Bible in the four senses of scripture, which is critical, because these ways will expand the text for believers and unbelievers. The literal, allegorical, moral, and “how it relates to Christ” readings are all important. But there is a more subtle inversion for us. The inversion here is that we assume that all we know today is the same that we will know tomorrow, and many 19th-century Germans who thought themselves clever are beginning to look more foolish with each passing decade. The same is happening for 20th-century academics, such as those involved in the “Quest for the Historical Jesus,” as if they were Lancelot and Percival. However, in this relentless dissecting of the Bible as a dead body, scholars took the historical-critical method to its logical end. Now we have some good data and a bit of useful information from that quest. Better yet, now we can use that data to further our understanding of God. The rest we can throw away. As St. Paul said, “Test everything; hold fast what is good.” This is great advice because all of the Bible scholars who tried to turn Jesus into a common teacher of ethics or tried to reduce Moses into a mere model of the will-to-power, are now gone and so are their anti-Semitic and anti-Catholic theories. We can keep what is useful, and toss out the rest. (Julius Wellhausen, Rudolf Bultmann, Bart Ehrmann, et al: goodnight, gentlemen - thank you for the data, as we can now use it to increase our faith.)For a long time, Biblical scholars have been doing violence to the Bible because they see it as a work of literature rather than a sacred text. The era of “Comparative Religion” courses at universities is waning, as is the dogmatic absurdity of the “Q source” Gospel, a hypothetical document that does not exist. (And if anything it would be an early version of Matthew in Hebrew, written by the apostle named Matthew.) In another twenty years, a vast swath Biblical scholarship will be swept aside and flung into oblivion, as artifacts of an era riddled with excess curiositas and too little humilitas. However, we are living in a long hangover from attacks on scripture, and need some fasting (not Taco Bell) to cure this hangover. The old German doubters' and comparative literature ideas are still ringing in lecture halls, killing off one student's faith at a time. Professors of Bible scholarship can't get hired if they disagree with a secular dogma of a Bible that doesn't believe in miracles, spirits, or even God. This begs many questions that we'll avoid for now. For the past two centuries, academics have been approaching the Word of God with “reason alone” and using suspicion as their interpretive key, but the key has worn out, or God has replaced the locks. When we hear that Jesus' miracle of multiplying the loaves and fishes was just people sharing the bread that they had brought, we should laugh out loud. This miracle is one of the few that all four Gospel writers recorded. “Sharing” is not a miracle. Sharing is great, but it's not mind-blowing or life-changing. The apostles did not get bludgeoned, burned, and buried to proclaim the good news of “sharing.” Sharing is nice, but we know all about sharing without God becoming incarnate and dying on a cross to defeat the world, the flesh, and the devil.So we come to the inversion of how we should approach the Word of God. Even before you open the book, this approach decides what you will receive from the text. In the introduction to the Navarre Bible, a quote sums up the way we should approach the Bible, which inverts the way modern scholars read:“…the interpretations of Scripture should never be approached as a research exercise dependent on the researcher's technical skills. It is, rather, an encounter with the Word of God in the living Tradition of the Church…” (Pentateuch, p 16.)For several centuries now, we have been poking at the Bible like a dead trout washed up on the riverbank. But the Bible is much more like a giant whale that cannot be caught…yes, like Moby Dick. We have stopped reading the Word as sacred and started reading it like a biology book, where nothing supernatural or exciting ever occurs. We need to read it like it has the answers to the Biggest Questions, because it does.The death of many people's faith began in the era of the Renaissance and Reformation, as we began to discover new places and models of the universe. I do believe that this was all part of God's plan. Of course it was; everything is part of God's plan. Likewise, God's truth about the universe will lead to the death of our modern idols, too. It is inevitable. In the thousands of years from the first Passover to the Paschal Mystery to today, many great saints lived alongside many sinners, and many saints started out as great sinners. This exit and return from God, back to God is indeed the road home, as the parable of the Prodigal Son said (and so say we all!). The parable of the weeds and wheat applies in history and today, and it applies within each one of us. And like King Josiah had to smash to the idolatrous “high places” in the book of 2 Kings, so must we, and today the main idol that is a stumbling block for faith is not a golden statue or stone pillar, but ideologies and the idol of the “self.” Idols always need smashing. We are in yet another era of strange idols, so let's get to smashing (don't smash yourself, just the false image of the “self” as idol.) If you think God is not working to do the same things now to the idols of modernity as he did to past idols, your assumption of final knowledge will eventually come for you, or even burn you, just like it did to so many 19th century Germans' grandchildren in the 20th century. As for those who believed in such silly things as a flat earth and six day creation, those people were not as simple as we think. Rather, we too will seem simple in a hundred years, let alone a thousand, if the Lord does not return before then. Remember that Genesis is not teaching science or the shape of the universe - that is the task of the scientists and scribes of each age. What sacred scripture teaches is humility before God. If we approach scripture with humility, we will see the forest instead of the tree. If we approach the Word of God in wonder, we will choose the tree of life, rather than the tree of knowledge of good and evil. The tree of knowledge is the one that says, “I know better than God.” In defense of those ancient scientists and scribes, let's imagine for a minute what the world looked like to them:When we live purely by the senses, without the aid of telescopes and books and knowledge handed down, the world does appear to be flat. While I am not a “flat earther,” most of the time the world is actually flat. Most of the time, I am not pondering the sphere I am standing on. I am getting groceries or walking the dog, and everywhere I go is flat in this Minnesota prairie land. Thus, it's reasonable that people believe in a flat earth because we cannot see the sphere. However, we have come to know better through reason, which is a great gift from God to us. With reason, we can use induction and deduction to arrive at conclusions. We can even make proofs about the roundness of the world. What we “know” by the senses alone is not always accurate. Our senses can fool us. This is why seductive beauty can be so deadly, but also life-giving. Beauty is like water or fire in this way, where it can aid life or destroy it. However, the same applies to reason, and by reason alone we can only get so far. By reason alone, we cannot reach the spiritual unseen realm, but we can know it dimly by logic and science. Yet there is more. By art, music, and literature, we can know of spiritual realities. Just as we can measure the earth by reason, we can at least open the door a crack to spiritual realities by art. Everyone has a song or lyric that brings tears to their eyes, a feeling that touches on something deeper than they can articulate. But to fully open the door to faith beyond this world and life requires a “willingness” to be willing, and the act of faith by our will invites our intellect into a broad new expanse that is beyond all sense and calculation. Observation and reason can take us to the door, but faith must place the key in the lock and turn it to walk into that panoramic spiritual valley. Since I cannot see all things at once, I take it on faith, from science, that the earth travels around the sun, not the other way around. I really have no means (or motivation) to prove it, which is why it makes sense to me that, prior to Copernicus, the prevailing wisdom and mathematical models did not have the sun at the center of the solar system but rather the earth. My eyes can see that the sun travels over the sky - yet the senses can deceive us. I myself have not empirically proven that the sun is at the center of the solar system, but it's wonderful that mathematicians and scientists managed to prove it. But contrary to popular belief, this dance of the sun and earth does no damage to the religious truth presented in Genesis. None whatsoever, because the two things are related yet separate. Here is something important to pause on: for people who lost their faith because the earth was no longer at the center of the solar system - they were inverted the wrong way. They were not seeing God correctly. Their God was too small. Likewise, when the “New World” was discovered, a falling away from faith occurred in Europe. Enlightenment writers said that that “man was decentered” by science; man was knocked off a pedestal by the findings of Galileo and Darwin and others. Also, geology and the discovery of dinosaur bones put man into a tiny sliver of time, making him question his centrality in the order of the universe. When I was young, this all seemed to point to religion as the enemy of the truth. Having been raised in the cult of Protestant liberalism (also called the United States of America), this made for a very strange childhood experience. We were like the mythical Pushmi-Pullyu animal of Dr. Doolittle, getting yanked in two directions by two heads. On the one end, all the history books and literature showed that science had dethroned man as the measure of all things. Then on the other end, the cults of liberalism and humanism preached freedom, self-esteem. So at the same time: I was being showered with praise for my uniqueness and specialness while scientific proofs declared me smaller and smaller. Is it any wonder that we are now confused? These two things don't flow together well. If man is not central, but is merely matter, then what ruse are the humanists trying to play with the endless plug of uniqueness? This raises a larger question, however. If man is not special, and is instead like any other species, to what do owe our “self-esteem”? If there is no soul, as public school and modern media taught us, then meaning is only what we make for ourselves, is it not? This is a tall order for each person to determine, since we must all start from scratch. But the truth is: we don't need to do any of that, if we submit our intellect and will to God. The question is already answered, if we are only willing to set pride and vanity aside for peace and hope. Truly, none of this can make sense without God as the beginning and end of all things. Thus the phrase, “made in the image and likeness of God” is so powerful, because it puts us into a relationship with His transcendence, into a nearby friendship that resolves both our smallness and our uniqueness. He is not so far that we cannot know him, nor so close that we are him. We are not God, but we are his friends. The contradiction here is that the Enlightenment spilled much ink, and even more blood, in attempts at making meaning. When the various revolutions of liberalism and communism and capitalism failed to bring the cure for sin, the humanists took up the standard and attempted to shock us to life with a foundationless hype regarding self-worth. But without God, it falls flat. Now: the problem is as follows. Placing man or the self at the center is an error. Genesis and the order of creation de-centers us. We are more valuable than many sparrows, yes, but we are not more valuable than God, or even the angels. Knowing our placement in creation brings freedom, because it allows us to willingly bend the knee to God for his grace and glory. From our proper place we can love and serve. Some people believe that the dinosaurs bones were sown into the earth to test our faith. While I find this to be absurd, it's not exactly wrong. Because if the existence of giant reptiles from a period long ago causes us to lose belief in God, then we had an error-ridden faith to begin with. If the concept of evolution upsets our ability to kneel and pray, perhaps we have never really kneeled and prayed. If anything upsets our trust in God, then we may be projecting what we want to be God, rather than receiving in humility what is God's truth. This is not a defense of creationism or darwinism or liberalism or any other “ism”: this is a goodbye to human pride masquerading as faith in God. The truth is that we are not the central item of all creation, we are a part of all creation, and a very important part. We are loved by God, more than the rest of creation. We are different from all other creatures. We are special, but not more special than God. Coming to trust in God's will means to follow Jesus' advice to “consider the lilies of the field” who do God's will without toiling or spinning. They do not worry, they do not fear - they reach up their petals to heaven, glorifying his creation. What I am getting at goes all the way back to Christ on the Cross. Upon the Cross you have the summary of all necessary first principles. On the Cross, the strangest experience in all history happened. The theory of evolution should not disturb you. The Christian story of the Creator of the universe being born into this world by a woman named Mary, living among us, performing miracles, and then being crucified by us - that is what should disturb you if you fully come to understand what it means. Dinosaur bones? The beak of the finch? A new continent across the Atlantic? The sun's position in the sky? Those are the things that made us stop believing? Those are the things that led us away from God and into the dead arms of modern idols? We trade our inheritance far too cheaply. What this means is something troubling. Most of us believers are not that serious. Most of us are just in it for Donut Sunday and cultural benefits. We may say, “Jesus, I trust in you,” but not really mean it like St. Faustina did. We were warned by Jesus about Donut Sunday faith. He said “…there are many who will say, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?' Then I will declare to them, ‘I never knew you; go away from me, you evildoers.'” And in hell, of one thing I am certain: there are no donuts on Sunday or any other day of the week.No wonder our faith was sunk. Our trust is really in ourselves. We say we trust and believe, but we don't. We don't go out into the world and take action like Abraham did. We don't comply with God's will like Moses did, when he insanely walked into Egypt to scold Pharoah, the most powerful man in the world. More than words or going through the motions, real trust in God means doing, partaking of the Sacraments, and even praying for your enemies. When geocentrism or evolution causes us to stop believing, we are like Peter walking on water who focuses on the wind. As the Lord said to Peter as he fell into the water, “Oh you of little faith, why did you doubt?” No finding or discovery should shake our faith. If anything, it is only a test to find out if we trusted God in the first place. As the Lord said to the Apostles, “In this world you will have trouble, but take heart, for I have conquered the world.” We are too afraid to fully trust. St. John Henry Newman said, “Ten thousand difficulties make not one doubt,” and here I've only listed four: dinosaur bones, beaks, the discovery of the Americas, and the position of the sun. That leaves 9,996 difficulties yet to go before a single doubt should even be entertained. If Darwin or Columbus or Copernicus or Diplodocus caused our faith to die, then our faith was not sailing free and fully trusting God, but was moored to the dock of the self long before we arrived at our current wacky age of postmodernism. The key to understanding where we sit in the order of creation is to know that God is far beyond our understanding, yet is simple, true, good, beautiful, omnipotent, and omnipresent. The key to the good life is knowing that God is at the center, not me. If a discovery here on earth is made, nothing about God changes. New findings should not rattle faith if the right ordering and principles are in place, because truth cannot contradict truth. And none of the revelations of science in the last five hundred years have done anything to displace the truth of “In the beginning God created the heavens and the earth.”Where the earth sits in the universe, where mankind sits in time and space, how our thumbs may have developed, or what land is discovered, what formulas are yet to be discovered - none of these things disrupt or shake the Creator of all, from whom all Being extends. If any of these things shattered faith, or embarrassed believers, then the faith was not built upon a rock but was actually sitting on sand. Evolution or heliocentrism changes nothing about faith and morals, beginnings and endings, bodies and souls. It just changes the map of the heavens, or the timeline of salvation. But God is always up, and hell is always down. As for God, these revelations are like me throwing a pebble at the moon from my driveway. Not only can the pebble not reach the moon, even if it could, it would have no impact. To me, the findings of evolution are interesting but not that important for the Biggest Questions, because humility before God has precedence. If his creation developed, it seems all the more amazing. However we came to the day of the Fall, the Fall happened, and it happened with the first two people from which we all inherit our concupiscence. The topic of how my body or brain may have developed is interesting, but not necessary for salvation. If the Fall happened 6,000 years ago or 60 billion - it makes no difference. I must live today and keep God's commandments, not because I have to but because I want to. The Fall happened, and that's what matters, and I can prove it by own penchant for sin, and I can only overcome it through the work of Jesus' redemptive suffering. If tomorrow aliens arrive, a believer should not be alarmed. The best thing to do would be to invite Gleep-Glorp to Holy Mass. If tomorrow the physicists do indeed prove there are infinite universes or that we are living in a video game, this should have no impact on a faith that knows that “In the beginning God created the heavens and the earth.” This is the certainty in which you may sail uncharted waters, outlast storms, converse with aliens, navigate confusion, resist mutiny, endure war, suffer famine, persevere in poverty, ignore propaganda, and resist fear. The main thing to be wary of is those who preach against the spiritual truth of the creation, the fall, and the resurrection. Thinking about the cosmology of the universe is fascinating because it all leads to greater wonder in creation. But in my day-to-day life, I need to prepare food on the main floor of this “house.” In some respects, you might say that I offer up prayers to the top floor, while living on the main floor, and as for the basement - well, I don't want to go there. The house is haunted with spirits. There are spirits on every floor of the house. And the sooner you realize this, the less fearful you will be, because even now they are watching you. They are always watching you. I don't want to scare you at the end of this inversion, but as Nirvana said in its lyrics: Just because you're paranoidDon't mean they're not after you The next inversion is about angels and demons. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit whydidpetersink.substack.com

Katie Mason joins Angie to kick off the advent season and share thoughts on the thrill of hope.Romans 5:5 (NLT)“And this hope will not lead to disappointment. For we know how dearly God loves us, because he has given us the Holy Spirit to fill our hearts with his love.”  https://livesteadyon.com/Email Angie at: steadyonpodcast@gmail.comFacebook @livesteadyonInstagram @angiebaughman421 Grab freebies and subscribe to the weekly Steady On newsletter at: https://livesteadyon.com/live-steady-on-newsletter/ You can download a blank study sheet here: https://livesteadyon.com/sbs-blank-study-sheet/ Interested in the Step By Step Bible study method? Download the FREE masterclass here: https://livesteadyon.com/live-steady-on-stepbystepmasterclass/  Logos Softwarehttps://www.logos.com/ Enduring Word Commentaryhttps://enduringword.com/ WordHippohttps://www.wordhippo.com/ BibleGatewayhttps://www.biblegateway.com/ Blue Letter Biblehttps://www.blueletterbible.org/ A. Andrew Das, “Romans, Letter to the,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).Simmons, Brian, trans. The Passion Translation. BroadStreet Publishing, 2017.Rudolf Bultmann, “Ἐλπίς, Ἐλπίζω, Ἀπ-, Προελπίζω,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 519. "Abbreviations in Thayer's Lexicon, Etc. - Study Resources." Blue Letter Bible. Web. 5 Oct, 2023. . John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 456. The New International Version (Grand Rapids, MI: Zondervan, 2011), Ps 34:5. Catherine Kroeger, Mary Evans, and Elizabeth Elliot, The IVP Women's Bible Commentary: An Indispensable Resource for All Who Want to View Scripture through Different Eyes (InterVarsity Press, 2002), 635.  Theme music:Santas Turbo Sleigh Ride On Solar Energy by Avocado Junkie Learn more about Steady On University and add your name to the waitlist here. Download a sample lesson here.Preroll music: Tomorrow Comes Soon by Dreamlamp

Listen to H. Ray Dunning give three brief lectures on the modern theologians; Karl Barth (1886-1968), Rudolf Bultmann (1884-1976), and Dietrich Bonhoeffer (1906-1945).

Philippians 1:6 (NLT)And I am certain that God, who began the good work within you, will continue his work until it is finally finished on the day when Christ Jesus returns. Angie looks into Philippians 1:6 and unpacks the apostle Paul's certainty that God will complete what He started. https://livesteadyon.com/Email Angie at: steadyonpodcast@gmail.comFacebook @livesteadyonInstagram @angiebaughman421 Grab freebies and subscribe to the weekly Steady On newsletter at: https://livesteadyon.com/live-steady-on-newsletter/ You can download a blank study sheet here:https://livesteadyon.com/sbs-blank-study-sheet/ Interested in the Step By Step Bible study method? Download the FREE masterclass here: https://livesteadyon.com/live-steady-on-stepbystepmasterclass/ Logos Softwarehttps://www.logos.com/ Enduring Word Commentaryhttps://enduringword.com/ WordHippohttps://www.wordhippo.com/ BibleGatewayhttps://www.biblegateway.com/ Blue Letter Biblehttps://www.blueletterbible.org/ Brian Simmons, trans., The Passion Translation (BroadStreet Publishing, 2017), Php. Rudolf Bultmann, Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 1.Spurgeon, Charles Haddon The New Park Street Pulpit, Volumes 1-6 and The Metropolitan Tabernacle Pulpit, Volumes 7-63 (Pasadena, Texas: Pilgrim Publications, 1990) Robert P. Lightner, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 649. John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Php 1:6. Max Anders, Galatians-Colossians, vol. 8, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), 208. "G3982 - peithō - Strong's Greek Lexicon (kjv)." Blue Letter Bible. Web. 24 Jun, 2023. . Vine, W. "Confidence (Noun, or Verb with "have"), Confident (-ly) - Vine's Expository Dictionary of New Testament Words." Blue Letter Bible. 24 Jun, 1996. Web. 24 Jun, 2023. . Angie mentions lyrics in “The Father's House” written by Cory Asbury / Ethan Hulse / Benjamin Hastings and “In Christ Alone” written by Donald A. Koch / Andrew Shawn Craig Theme musicHeartwarming by Kevin MacLeodLink: https://incompetech.filmmusic.io/song/3864-heartwarmingLicense: http://creativecommons.org/licenses/by/4.0/ Find all the details about the Abide workshop here: https://lp.constantcontactpages.com/cu/fG9WH7X/abideworksopPreroll musicHorizon by Wayfair

Philippians 4:6“Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God.” (NIV)Angie and Katie Mason find Biblical instruction to help us know how to get rid of anxious thoughts.https://livesteadyon.com/Email Angie at: steadyonpodcast@gmail.comFacebook @livesteadyonInstagram @angiebaughman421Grab freebies and subscribe to the weekly Steady On newsletter at: https://livesteadyon.com/live-steady-on-newsletter/You can download a blank study sheet here:https://livesteadyon.com/sbs-blank-study-sheet/Interested in the Step By Step Bible study method? Download the FREE masterclass here: https://livesteadyon.com/live-steady-on-stepbystepmasterclass/Devotions from Angie & Katie can be found in the Fruit Full and Think About devotionals published on Amazon by Sisters Forward.Logos Softwarehttps://www.logos.com/Enduring Word Commentaryhttps://enduringword.com/WordHippohttps://www.wordhippo.com/BibleGatewayhttps://www.biblegateway.com/Blue Letter Biblehttps://www.blueletterbible.org/Brian Simmons, trans., The Passion Translation (BroadStreet Publishing, 2017), Php.Rudolf Bultmann, “Μεριμνάω, Προμεριμνάω, Μέριμνα, Ἀμέριμνος,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 589.Vine, W. "Care (Noun and Verb), Careful, Carefully, Carefulness - Vine's Expository Dictionary of New Testament Words." Blue Letter Bible. 24 Jun, 1996. Web. 11 May, 2023. .Marvin Richardson Vincent, A Critical and Exegetical Commentary on the Epistles to the Philippians and to Philemon, International Critical Commentary (New York: C. Scribner's Sons, 1897), 134.Robert P. Lightner, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 663.Jay E. Adams, The Christian Counselor's New Testament and Proverbs, ed. Donn R. Arms, Fourth Revised Edition. (Cordova, TN: Institute for Nouthetic Studies, 2019), 404.Theme musicHeartwarming by Kevin MacLeodLink: https://incompetech.filmmusic.io/song/3864-heartwarmingLicense: http://creativecommons.org/licenses/by/4.0/ 

The Apocalyptic Paul Booth is a series of episodes dedicated to apocalyptic readings of the apostle Paul's letters. Interviews situate Pauline apocalyptic—a stream of similar interpretations of Paul's writings originating in the work of exegetes like Rudolf Bultmann and Ernst Käsemann—among other interpretations (the Old and New Paul readings, for instance) as well as among Second Temple Jewish apocalyptic literature. On this episode, I talk with Dr. Susan Grove Eastman, Associate Research Professor Emeritus of New Testament at Duke Divinity School, as well as an Episcopal priest with two decades of pastoral experience. Dr. Eastman is the author of numerous books on Paul, most recently including Recovering Paul's Mother Tongue: Language and Theology in Galatians (2nd ed., Cascade, 2022), (forthcoming, Cascade, 2023), and the forthcoming Interpretation commentary on Romans. CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/ PODCAST LINKS: Water Ave. Coffee (Portland, OR): ⁠https://wateravenuecoffee.com/⁠ SOURCES MENTIONED: Davies, Jamie. The Apocalyptic Paul: Retrospect and Prospect. Davis, Joshua B., and Douglas Harink. Apocalyptic and the Future of Theology: With and Beyond J. Louis Martyn. De Boer, Martinus. Paul, Theologian of God's Apocalypse: Essays on Paul and Apocalyptic. Grove Eastman, Susan. Paul and the Person: Reframing Paul's Anthropology. ———. Recovering Paul's Mother Tongue: Language and Theology in Galatians. 2nd ed. Jervis, L. Ann. Paul and Time: Life in the Temporality of Christ. Linebaugh, Jonathan A. The Word of the Cross: Reading Paul. Martyn, J. Louis. Galatians. OUTLINE: (02:18) – Ethiopian coffee, Keurig coffee (03:45) – Three ways of construing the Apocalyptic Paul (07:54) – Cosmological scope (09:36) – Pauline apocalyptic and other biblical apocalyptic (12:18) – Major historic figures: Kasemann, Barth, Martyn, Beker (15:25) – The influence of Lou (and Dorothy) Martyn and Käsemann (18:13) – Zooming out from the individual to the cosmological (22:21) – Pauline apocalyptic's blind spots: dichotomous thinking (28:37) – Paul and human transformation (33:12) – Paul and the life of the church (39:20) – “Invasion” vs. “incarnation” (43:39) – Contemporary figures: Davies, Jervis, Bowens, Harink (46:31) – Where to start (49:39) – Recovering Paul's Mother Tongue, 2nd ed. (54:18) – Forthcoming: Oneself in Another

The Apocalyptic Paul Booth is a series of episodes dedicated to apocalyptic readings of the apostle Paul's letters. Interviews situate Pauline apocalyptic—a stream of similar interpretations of Paul's writings originating in the work of exegetes like Rudolf Bultmann and Ernst Käsemann—among other interpretations (the Old and New Paul readings, for instance) as well as among Second Temple Jewish apocalyptic literature. Here we interview Douglas Harink, Professor Emeritus of Theology at The King's University in Edmonton, Alberta, whose main areas of interest are in Pauline studies and contemporary theology. His publications include Paul among the Postliberals: Pauline Theology beyond Christendom and Modernity (Wipf & Stock, 2013) and the edited volumes, Paul, Philosophy, and the Theolopolitical Vision: Critical Engagements with Agamben, Badiou, Zizek, and Others (Cascade, 2010) and (with Joshua Davis) Apocalyptic and the Future of Theology: With and Beyond J. Louis Martyn (Cascade, 2012). PODCAST LINKS: Dr. Harink's website: https://douglasharink.ca/ Dr. Harink's author page: https://wipfandstock.com/author/douglas-harink/    CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/   SOURCES MENTIONED: Agamben, Giorgio. The Time That Remains: A Commentary on the Letter to the Romans. Badiou, Alain. Saint Paul: The Foundation of Universalism. Barclay, John M. G. Paul and the Gift. Barth, Karl. Church Dogmatics. 14 vols. ———. The Epistle to the Romans. Beker, J. Christiaan. The Triumph of God: The Essence of Paul's Thought. Bowens, Lisa M. African American Readings of Paul: Reception, Resistance, and Transformation. Davies, Jamie. The Apocalyptic Paul: Retrospect and Prospect. Davis, Joshua B., and Douglas Harink. Apocalyptic and the Future of Theology: With and Beyond J. Louis Martyn. De Boer, Martinus C. Galatians. Eastman, Susan Grove. Paul and the Person: Reframing Paul's Anthropology. Harink, Douglas. Paul among the Postliberals: Pauline Theology Beyond Christendom and Modernity. ———. Resurrecting Justice: Reading Romans for the Life of the World. ———, ed. Paul, Philosophy, and the Theopolitical Vision: Critical Engagements with Agamben, Badiou, Žižek, and Others. Jervis, L. Ann. Paul and Time: Life in the Temporality of Christ. Martyn, J. Louis. Galatians. McKnight, Scot, et al., eds. Dictionary of Paul and His Letters: A Compendium of Contemporary Biblical Scholarship. Przywara, Erich. Analogia Entis: Metaphysics: Original Structure and Universal Rhythm. Sonderegger, Katherine. Systematic Theology. 2 vols.   OUTLINE: (02:18) – Starbucks coffee and (much better) craft coffee (05:20) – Apocalyptic Paul in a nutshell: Who rules the world? (08:32) – Tracking Pauline studies as a systematic theologian (by training) (09:46) – Why an apocalyptic reading of Paul? (14:40) – “Reveal/revelation” vs. “apocalypse” (18:53) – Major historic figures: Schweitzer, Bultmann, Käsemann, Beker, Martyn (26:28) – Pulling Pauline apocalyptic into theological territory (30:48) – . . . and on into philosophical territory: Badiou, Agamben, Žižek (36:42) – Kierkegaard: the radical claim God makes on our lives (38:47) – Catholic/Orthodox apocalyptic: O'Regan, Betz, Hart (45:36) – Reconciling Pauline apocalyptic and Paul within Judaism (49:45) – Barth and apocalyptic theology (50:58) – Bible commentaries written in an apocalyptic/theological mode (57:45) – Pauline apocalyptic's critique of salvation history (01:03:35) – Contemporary figures: Gaventa, Eastman, Barclay, de Boer, Brown, Bowens, Jervis, Davies (01:08:31) – Where to learn more about Harink's work

The Apocalyptic Paul Booth is a series of episodes dedicated to apocalyptic readings of the apostle Paul's letters. Interviews situate Pauline apocalyptic—a stream of similar interpretations of Paul's writings originating in the work of exegetes like Rudolf Bultmann and Ernst Käsemann—among other interpretations (the Old and New Paul readings, for instance) as well as among Second Temple Jewish apocalyptic literature. Here we interview Jamie Davies (PhD, St Andrews), Tutor of New Testament and Director of Research at Trinity College, Bristol (UK). His research largely concerns apocalyptic thought in the New Testament and other Second Temple Jewish and Christian literature, with a particular focus on the letters and theology of Paul. He is the author of Paul Among the Apocalypses (T&T Clark, 2016), The Apocalyptic Paul: Retrospect and Prospect (Cascade, 2022), and Reading Revelation: A Literary and Theological Commentary (Smyth & Helwys, in press 2023). COUPON CODE: *Use code “DAVIES23” for 40% off* Dr. Davies' book, The Apocalyptic Paul. (Good through 6/6/2023.)   PODCAST LINKS: Dr. Davies' Twitter: https://twitter.com/JamiePDavies Dr. Davies' academia.edu page: https://trinitycollegebristol.academia.edu/JamieDavies CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/   SOURCES MENTIONED: Blackwell, Ben C. Paul and the Apocalyptic Imagination. Bowens, Lisa M. African American Readings of Paul: Reception, Resistance, and Transformation. Davies, Jamie. The Apocalyptic Paul: Retrospect and Prospect. ———. Paul Among the Apocalypses?: An Evaluation of the ‘Apocalyptic Paul' in the Context of Jewish and Christian Apocalyptic Literature. Eastman, Susan Grove. Paul and the Person: Reframing Paul's Anthropology. Gaventa, Beverly Roberts. Apocalyptic Paul: Cosmos and Anthropos in Romans 5–8. Hart, David Bentley. Tradition and Apocalypse: An Essay on the Future of Christian Belief. Käsemann, Ernst. The Testament of Jesus: A Study of the Gospel of John in the Light of Chapter 17. Martyn, J. Louis. The Gospel of John in Christian History: Seven Glimpses into the Johannine Community. ———. History and Theology in the Fourth Gospel. O'Regan, Cyril. “Two Forms of Catholic Apocalyptic Theology.”   OUTLINE: (02:14) – Ethiopian coffee, evening tea (03:40) – Defining “apocalyptic” (06:24) – Apocalyptic vis-à-vis other perspectives on Paul (09:39) – Old and New Perspectives (11:23) – Where to start (13:59) – “An accidental Paul scholar” (15:59) – Paul among other biblical apocalyptic (18:59) – Desert island: Barth, Kasemann, Gaventa (20:49) – Pauline apocalyptic after Kasemann and Martyn: did we forget John? (24:30) – Jewish apocalyptic literature, supersessionism (28:22) – Pauline apocalyptic and Jewish apocalyptic (31:43) – Johannine apocalyptic (34:36) – Why do apocalyptic Paul scholars like Barth so much? (37:14) – Non-Protestants entering the fold: O'Regan, Hart (40:10) – Pauline apocalyptic in an interdisciplinary and generous mode (44:03) – Apocalyptic epistemology (47:28) – New directions in Pauline apocalyptic (50:22) – Teaching apocalyptic to ministerial students (53:34) – How to connect with Jamie

A talk from the 15th Annual Mockingbird Conference in NYC. April 29th, 2023. Property of Mockingbird Ministries, all rights reserved (www.mbird.com).

The Barth Booth is a virtual exhibit devoted to the life and work of Karl Barth. The exhibit is hosted on the Wipf and Stock Blog and includes a set of interviews with Barth scholars, as well as a selection of Wipf and Stock's books by and about Barth. You can find the link to the booth below. Dr. Kaitlyn Dugan is the Director of the Center for Barth Studies and co-author of The Finality of the Gospel: Karl Barth and the Tasks of Eschatology (2022) and Karl Barth and Liberation Theology (2023). Dugan's own research and writing focus on Pauline apocalyptic theology, eschatology, Karl Barth, Christian liberation theologies, and theologies of death. PODCAST LINKS: The Barth Booth: https://wipfandstock.com/blog/2023/03/07/the-barth-booth/ Center for Barth Studies: https://barth.ptsem.edu/ 2023 Karl Barth Conference: https://pts.events/2023-barth-conference/ 2023 Barth Graduate Student Colloquium: https://pts.events/2023-barth-graduate-student-colloquium/ Karl Barth Resource Guide: https://issuu.com/ptsem/docs/barth_resource_guide Outline of Church Dogmatics: https://barth.ptsem.edu/wp-content/uploads/CD-Outline_pdf.pdf Synergy Kombucha: https://gtslivingfoods.com/ CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/ SOURCES MENTIONED: Barth, Karl. Anselm: Fides Quaerens Intellectum. ———. Church Dogmatics. 14 vols. ———. Deliverance to the Captives. ———. Dogmatics in Outline. ———. The Epistle to the Romans. ———. Evangelical Theology: An Introduction. Busch, Eberhard, ed. Barth in Conversation. 3 vols. Chalamet, Christophe. Dialectical Theologians: Wilhelm Herrmann, Karl Barth and Rudolf Bultmann. Nimmo, Paul T. Being in Action: The Theological Shape of Barth's Ethical Vision. Ziegler, Philip G. Militant Grace: The Apocalyptic Turn and the Future of Christian Theology. OUTLINE: (01:55) – Kombucha and lapsang tea (05:53) – The Barth Center (09:41) – Gordon-Conwell – Princeton – Aberdeen (14:35) – Philip Ziegler and Pauline apocalyptic (16:30) – Barth's “expansive vision of God's grace” (18:55) – Barth on God's “Yes” and “No” (28:48) – The caricatured Barth (36:12) – Can Barth's theology handle the tragic? (41:07) – Church Dogmatics 4.1 (44:17) – Barth resource guide (48:52) – Influences: Herrmann, Kierkegaard, Calvin, Luther, Anselm, … (55:20) – Barth and the political (01:00:24) – The horizon for Barth studies: The Holy Spirit and actualism (01:04:59) – 2023 Karl Barth Conference and Graduate Student Colloquium

2 Corinthians 5:7 (NLT)For we live by believing and not by seeing. https://livesteadyon.com/Email Angie at: steadyonpodcast@gmail.comFacebook: @livesteadyonInstagram: @angiebaughman421Grab freebies and subscribe to the weekly Steady On newsletter at: https://livesteadyon.com/live-steady-on-newsletter/You can download a blank study sheet here:https://www.canva.com/design/DAFEdnkIUlw/iOiBwQqR15-DUJ0kGo2SsQ/view?utm_content=DAFEdnkIUlw&utm_campaign=designshare&utm_medium=link2&utm_source=sharebuttonInterested in the Step By Step Bible study method? Download the FREE masterclass here: https://livesteadyon.com/live-steady-on-stepbystepmasterclass/Interested in more information on the Steady On internship program? Learn more here: https://livesteadyon.com/internship/Resources used in this episode:Logos Softwarehttps://www.logos.com/Enduring Word Commentaryhttps://enduringword.com/Rudolf Bultmann, “Πιστεύω, Πίστις, Πιστός, Πιστόω, Ἄπιστος, Ἀπιστέω, Ἀπιστία, Ὀλιγόπιστος, Ὀλιγοπιστία,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 174, 176-177James Strong, A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Bellingham, WA: Logos Bible Software, 2009), 58.David S. Dockery, ed., Holman Bible Handbook (Nashville, TN: Holman Bible Publishers, 1992), 686, 696.David K. Lowery, “2 Corinthians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 566.Notes on the Bible by Albert Barnes [1834].Text Courtesy of Internet Sacred Texts Archive through https://biblehub.com/Theme musicHeartwarming by Kevin MacLeodLink: https://incompetech.filmmusic.io/song/3864-heartwarmingLicense: http://creativecommons.org/licenses/by/4.0/

Worthaus Sommercamp – Volkenroda: 16. August 2021 von Prof. Dr. Thorsten Dietz.

Marty Solomon and Brent Billings are joined by special guest Dr. Gary Burge, author of Interpreting the Gospel of John, and one of the foremost authorities on John. He was a professor at Wheaton College for 25 years and now serves as a New Testament scholar at Calvin Theological Seminary.Gary M. Burge, Professor of New Testament — Calvin Theological SeminaryInterpreting the Gospel of John by Gary M. BurgeJames Dunn — WikipediaThe Anointed Community by Gary M. BurgeSociety of Biblical LiteratureC. H. Dodd — WikipediaJohn Robinson — WikipediaThe Gospel of John: A Commentary by Rudolf BultmannJohn's Wisdom by Ben Witherington IIIActs: An Exegetical Commentary by Craig S. KeenerThe Gospel of John: A Commentary by Craig S. KeenerThe Historical Reliability of John's Gospel by Craig L. BlombergJesus the Purifier: John's Gospel and the Fourth Quest for the Historical Jesus by Craig L. BlombergJohn: The NIV Application Commentary by Gary M. BurgeThe Letters of John: The NIV Application Commentary by Gary M. BurgeThe New Testament in Antiquity by Gary M. Burge and Gene L. Green“The Fifth Gospel — Interview with Gary Burge” — GTI Tours Podcast #4“Why Context Matters — Interview with Dr. Gary Burge” — GTI Tours Podcast #45Gary Burge's WebsiteBanias Archaeological Dig of 2020 — YouTubeAdditional audio production by Gus Simpson Special Guest: Gary Burge.

Rudolf Bultmann war ein faszinierender und irritierender, in jedem Fall ein umstrittener Theologe. Und wie immer bei umstrittenen Theologen: Es lohnt sich, sich mit ihm auseinanderzusetzen. Bekannt wurde er durch sein sog. Entmythologisierungsprogramm. Was steckt dahinter? Leugnet er wichtigste Grunddaten des Glaubens? Oder ist Bultmann hier vielleicht auch nur missverstanden worden und hat letztlich eine auch heute noch aktuelle Zugangsmöglichkeit zum Glauben eröffnet? Nicht zuletzt die Biografie von Konrad Hammann erlaubt uns ein differenziertes Bild des Theologen und seines dogmatischen wie exegetischen Schaffens. Redner: Dr. Clemens Hägele Kategorie: Wer war bitte ...?

**SLIGHT SPOILER ALERT if you haven't read The Last Battle from the Narnia series. (But to be fair, it's been 60 years). Rev's Andrew, Charlie, and James go further down the favorite theologians list in the third part of our theologians series. Andrew talks about Paul Althaus, Charlie talks about Johann Gerhard, and James talks about C.S. Lewis. You are in for (another) treat. Shownotes: Althaus The work by Ryan Tafilowski that was referenced is "Exploring the Legacy of Paul Althaus" from Lutheran Quarterly. The book Charlie referenced by Paul Althaus that he read in college (and which we highly recommend) is The Ethics of Martin Luther: https://www.augsburgfortress.org/store/product/9780800617097/The-Ethics-of-Martin-Luther The book that Andrew discussed on the correspondences between Althaus and Rudolf Bultmann: https://www.amazon.com/Briefwechsel-1929-1966-German-Paul-Althaus/dp/3161509811 Johann Gerhard English-translated works of Johann Gerhard can be found at: https://www.cph.org/c-2896-gerhards-theological-commonplaces.aspx The quote from Melanchthon that James referenced is from the book Wilhelm Pauck, ed. Melanchthon and Bucer C.S. Lewis Where to start? He is an immensely popular author to this day and most of his writings are classics. We referenced Screwtape Letters, his Space Trilogy, Mere Christianity, the Narnia series, and more! (The quote on friendship that Andrew read was from The Four Loves. Location 806 in the e-book edition) https://www.amazon.com/Four-Loves-C-S-Lewis-ebook/dp/B01EFM8NI4/ref=sr_1_1?crid=3TR27RJXXPIQL&keywords=the+four+loves&qid=1646781955&sprefix=the+four+loves%2Caps%2C87&sr=8-1 *Episode picture is of Paul Althaus

"Rudolf Bultmann (1884-1976)" von Dr. Wolfgang Nestvogel am 16.02.2022. Weitere Infos unter https://predigten.ebtc.org/sermon/index?id=1046

Rudolf Bultmann, a professor of the New Testament at the University of Marburg, like many theologians had a choice. He could alter his understanding of Jews and the Torah in light of having lived through the Shoah, i.e., the Holocaust, or he could continue as if nothing had happened. He believed that the Torah and the "Old Testament" were no longer meaningful to Christians in the same way they were for Jews. That might make sense, but his depiction of the Torah as the sinister foil to the gospel raises something very obvious. A Christian theologian can either address anti-Judaism and anti-Semitism, or they can make it worse. They can help navigate passages that are problematic in their faith tradition, or they can let them pass as if there is no issue. --- Send in a voice message: https://anchor.fm/juan-marcos-gutierrez0/message Support this podcast: https://anchor.fm/juan-marcos-gutierrez0/support

Rudolf Bultmann, teólogo alemán de los inicios del siglo XX, una vez afirmó: «Es imposible usar la luz eléctrica, la radio y aprovechar todos los descubrimientos médicos y quirúrgicos modernos, y al mismo tiempo creer en el mundo de los espíritus y los milagros del Nuevo Testamento».A pesar de que muchos hoy quieren negar la existencia del mundo espiritual, aún así observamos que a lo largo de la historia el ser humano ha tenido (y sigue teniendo) una fascinación por lo sobrenatural. En este episodio conversaremos con los pastores Hanibal Rodríguez y Sergio Villanueva, acerca de:– ¿Por qué el ser humano tiene esta fascinación por lo sobrenatural y espiritual?– ¿Estamos en medio de una guerra espiritual hoy? Y si hay una guerra, ¿qué es lo que está en juego?– ¿Cómo debemos entender Daniel 10 y la figura del «príncipe de Persia»? ¿Existen los espíritus territoriales?– ¿Qué nos dice la Biblia acerca de los ángeles? ¿Cuál es el ministerio de ellos y su rol en esta guerra espiritual?– Ante la realidad de la guerra espiritual, ¿cómo debemos responder los cristianos? ¿Somos llamados a pelear y confrontar a las huestes de maldad? ¿Cuál es el rol de la oración en la batalla espiritual?– ¿Existen los «ángeles guardianes»?¡Síguenos en nuestras redes sociales!

(Your host enjoys using the umlaut function for this episode!) Who is Eberhard Jüngel? Dr. Dave Nelson joins the podcast to discuss a significant and interesting 20th-century German theologian who is sometimes overlooked in the 'Anglosphere'. Tune in to this episode learn more about Jüngel, his commentary on secularization, his relationship to the theologies of Karl Barth and Rudolf Bultmann, and the 'New Hermeneutic' (or New Quest for the Historical Jesus), as well as Jüngel's ecumenical work and revolt against (and later endorsement of!) JDDJ (the Joint Declaration on the Doctrine of Justification between the Roman Catholic Church and the Lutheran World Federation). This was fascinating stuff! Dr. David Nelson received his Ph.D. from Aberdeen University where he studied under John Webster. Dr. Nelson is the Senior Acquisitions Editor for Baker Academic and Brazos Press, and editor for Lutheran Forum, USA. As of 2022, Dr. Nelson is the Director of Baylor University Press. He has authored, edited, and contributed to several books including Jüngel: A Guide to the Perplexed and The Interruptive Word: Eberhard Jüngel on the Sacramental Structure of God's Relation to the World. Dr. Nelson also taught courses at the Institute of Lutheran Theology, where your host Rev. Andrew studies at. Links to purchase the previously mentioned workes by Dr. Nelson: https://www.bloomsbury.com/us/j%C3%BCngel-a-guide-for-the-perplexed-9780567660053/ https://www.bloomsbury.com/us/interruptive-word-9780567658609/ --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Alle, die evangelische Theologe studiert haben oder es gerade tun, kommen nicht an Rudolf Bultmann vorbei, dessen 45. Todestag heute ist. Unermüdlich hat er nach dem Kern der christlichen Botschaft gegraben. In dieser Podcastfolge würdigt Alexander Brodt-Zabka den wichtigen evangelischen Theologen des 20. Jahrhunderts und hinterfragt gleichzeitig seine Haupthese, ob wir heute nicht doch mehr Mythos brauchen.

Are you aware that we are being invaded within our nation and our world...? My question is why is it that many out there do not see the need for God and worse – they put their faith in science and logic. This is perhaps also known as Secular humanism: Secular humanism posits that human beings are capable of being ethical and moral without religion or belief in a deity. Humanists reject the idea or belief in a supernatural being such as God. This means that humanist's class themselves as agnostic or atheist. Humanists have no belief in an afterlife, and so they focus on seeking happiness in this life. Colossians 1:16-17 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. Romans 12:1-2 I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. Romans 1:21-28 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. Therefore, God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. ... Galatians 1:10-13 For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ. For I would have you know, brothers, that the gospel that was preached by me is not man's gospel. For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ. For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it. The ideal of secular humanism is mankind itself as a part of uncreated, eternal nature; its goal is man's self-remediation without reference to or help from God. Secular humanism grew out of the 18th century Enlightenment and 19th century freethinking. Some Christians might be surprised to learn that they share some commitments with secular humanists. Many Christians and proponents of secular humanism share a commitment to reason, free inquiry, the separation of church and state, the ideal of freedom, and moral education; however, they differ in many areas. Secular humanists base their morality and ideas about justice on critical intelligence unaided by Scripture, which Christians rely on for knowledge concerning right and wrong, good, and evil. And although secular humanists and Christians develop and use science and technology, for Christians these tools are to be used in the service of man to the glory of God, whereas secular humanists view these things as instruments meant to serve human ends without reference to God. In their inquiries concerning the origins of life, secular humanists do not admit that God created man from the dust of the earth, having first created the earth and all living creatures on it from nothing. For secular humanists, nature is an eternal, self-perpetuating force. Secular humanists may be surprised to learn that many Christians share with them an attitude of religious skepticism and are committed to the use of critical reason in education. Following the pattern of the noble Bereans, Christian humanists read and listen to instruction, but we examine all things in the light of the Scriptures Acts 17:11. We do not simply accept every declaration or mental perception that enters our minds but test all ideas and “knowledge” against the absolute standard of the word of God to obey Christ our Lord (see 2 Corinthians 10:5; 1 Timothy 6:20). Christian humanists understand that all the treasures of wisdom and knowledge are hidden in Christ Col. 2:3 and seek to grow in full knowledge of every good thing for Christ's service Philippians. 1:9; 4:6; and Col. 1:9. Unlike secular humanists who reject the notion of revealed truth, we adhere to the word of God, which is the standard against which we measure or test the quality of all things. These brief comments do not fully elucidate Christian humanism, but they add life and relevance to the clinical definition given in lexicons Webster's Third New International Dictionary, which defines Christian Humanism as "a philosophy advocating the self-fulfillment of man within the framework of Christian principles". Before we consider a Christian response to secular humanism, we must study the term humanism itself. Humanism generally calls to mind the rebirth or revival of ancient learning and culture that took place during the Renaissance. During this time, “humanists” developed rigorous modes of scholarship based on Greek and Roman models and attempted to build a new Latin style (in literary and plastic arts) and political institutions based on them. However, long before the Renaissance “Christian humanism” thrived in the works and thought of Augustine, Aquinas, Erasmus, and others. Some even see in Plato, a pagan philosopher, a type of thinking that is compatible with Christian teaching. While Plato offers much that is profitable, his assumptions and conclusions were certainly not biblical. Plato, like Nietzsche, believed in “eternal recurrence” (reincarnation); he (and the Greeks generally) paid lip service to their gods, but for them man was the measure of all things. Contemporary expressions of secular humanism reject both the nominal Christian elements of its precursors and essential biblical truths, such as the fact that human beings bear the image of their Creator, the God revealed in the Bible and in the earthly life and ministry of the Lord Jesus, the Christ. During the scientific revolution, the investigations and discoveries of broadly trained scientists who can be considered humanists (men like Copernicus and Galileo) challenged Roman Catholic dogma. Rome rejected the findings of the new empirical sciences and issued contradictory pronouncements on matters lying outside the domain of faith. The Vatican held that since God created the heavenly bodies, these must reflect the “perfection” of their Creator; therefore, it rejected the astronomers' discoveries that the orbits of the planets are elliptical and not spherical, as previously held, and that the sun has “spots” or colder, darker areas. These empirically verifiable facts and the men and women who discovered them did not contradict biblical teachings; the real turn away from biblically revealed truth and toward naturalistic humanism—characterized by rejection of authority and biblical truth and leading toward an avowedly secular form of humanism—occurred during the Enlightenment, which spanned the 18th and 19th centuries and took root throughout Europe, blossoming, especially in Germany. Numerous pantheists, atheists, agnostics, rationalists, and skeptics pursued various intellectual projects not beholden to revealed truth. In their separate and distinct ways, men like Rousseau and Hobbes sought amoral and rational solutions to the human dilemma; moreover, works like Hegel's Phenomenology of Spirit, Kant's Critique of Pure Reason, and Fichte's The Science of Knowledge laid the theoretical foundation for later secular humanists. Whether consciously or unconsciously, contemporary academics and secular humanists build on the ground laid before when they promote exclusively “rational” approaches to social and ethical issues and antinomian forms of self-determination in such areas as individual autonomy and freedom of choice in sexual relationships, reproduction, and voluntary euthanasia. In the cultural domain, secular humanists rely on critical methods when interpreting the Bible and reject the possibility of divine intervention in human history; at best, they view the Bible as “holy history.” Going by the name of “higher criticism,” secular humanism spread like gangrene in schools of theology and promoted its rationalized or anthropocentric approach to biblical studies. Starting in Germany, the late 19th century “higher criticism” sought to “go behind the documents” and de-emphasized the authoritative message of the biblical text. As Darrell L. Bock has noted, the speculative nature of higher criticism treated the Bible “as a foggy mirror back to the past” and not as the inerrant historical record of the life and teachings of Christ and His apostles Introduction” in Roy B. Zuck and D. L. Bock, A Biblical Theology of the New Testament, 1994, p. 16. For example, in his Theology of the New Testament, Rudolf Bultmann, a leading exponent of higher criticism, relies heavily on critical assumptions. As Bock points out, the author is “so skeptical about the New Testament portrait of Jesus that he barely discusses a theology of Jesus" ibid. While higher criticism undermined the faith of some, others, like B. B. Warfield at Princeton Seminary, William Erdman, and others, persuasively defended the Bible as the Word of God. For example, in responding to skeptics who questioned the early date and Johannine authorship of the fourth gospel, Erdman and other faithful servants of the Lord have defended these essentials on critical grounds and with equal scholarship. Likewise, in philosophy, politics, and social theory, Christian academics, jurists, writers, policymakers, and artists have wielded similar weapons when defending the faith and persuading hearts and minds for the Gospel. However, in many areas of intellectual life the battle is far from over. For example, in American English departments and literary circles beyond the academic world, the siren call of Ralph Waldo Emerson continues to hold sway. Emerson's pantheism amounts to a denial of Christ; it is subtle and can beguile the unwary to turn away from the Gospel. Emerson held that the “Over Soul” within individuals makes each person the source of his or her own salvation and truth. In reading writers like Emerson and Hegel, Christians (especially those who would defend the faith once and for all delivered to the saints Jude 3 must exercise caution and keep the Word of God central in their thoughts, and humbly remain obedient to it in their lives. Christian and secular humanists have sometimes engaged in honest dialogue about the basis or source of order in the universe. Whether they call this reason or Aristotle's prime mover, some secular rationalists correctly deduce that moral Truth is a prerequisite for moral order. Although many secular humanists are atheists, they generally have a high view of reason; therefore, Christian apologists may dialogue with them rationally about the Gospel, as Paul did in Acts 17:15-34 when addressing the Athenians. How should a Christian respond to secular humanism? For followers of the Way Acts 9:2; 19:19, 23, any legitimate form of humanism must view the full realization of human potential in the submission of the human mind and will to the mind and will of God. God's desire is that none should perish, but that all should repent and inherit eternal life as His children John 3:16; 1:12. Secular humanism aims to do both much less and much more. It aims to heal this world and glorify man as the author of his own, progressive salvation. In this respect, “secular” humanism is quite at ease with certain religious substitutes for God's true Gospel—for example, the teachings of Yogananda, the founder of the Self-Realization Fellowship. By contrast, Christian humanists follow the Lord Jesus in understanding that our kingdom is not of this world and cannot be fully realized here John 18:36; 8:23. We set our minds on God's eternal kingdom, not on earthly things, for we have died, and our lives are hidden with Christ in God. When Christ—who is our life—returns, we will appear with him in glory Colossians 3:1-4. This is truly a high view of our destiny as human beings, for we are His offspring, as even secular poets have said see Aratus's poem “Philomena”;. Acts 17:28). One does not have to be a Christian to appreciate that humanism powered by pure reason alone cannot succeed. Even Immanuel Kant, writing his Critique of Pure Reason during the height of the German Enlightenment, understood this. Neither should followers of Christ fall prey to the deceitfulness of philosophy and human tradition or be taken captive by forms humanism based on romantic faith in the possibility of human self-realization (Colossians 2:8). Hegel based human progress on the ideal of reason as spirit “instantiating” itself through progressive dialectical stages in history; but had Hegel lived to see the world wars of the 20th century, it is doubtful that he would have persisted in detecting human progress in this debacle of history. Christians understand that any form of humanism set apart from divinely authored redemption is doomed to failure and false to the faith. We ground a high view of man in a high view of God, since mankind is made in the image of God, and we agree with Scripture concerning man's desperate situation and God's plan of salvation. As Alexander Solzhenitsyn observed, humanism offers no solution at all to mankind's desperate condition. He puts it this way: "If humanism were right in declaring that man is born to be happy, he would not be born to die. Since his body is doomed to die, his task on earth evidently must be of a more spiritual nature.” Indeed. Mankind's task is to seek and find God (Acts 17:26-27; cf. 15:17), our true redeemer who offers us a better than earthly inheritance (Hebrews 6:9; 7:17). Anyone who opens the door to Christ (Revelation 3:20) will inherit that better country, which God has prepared for those who love Him and are called according to His purposes (Ephesians 1:11; Romans 8:28; Hebrew 11:16; cf. Matthew 25:34; John 14:2). How much more excellent is this than all the proud and lofty goals contained in secular humanist manifestos? The term Christian humanism has been used to refer to a wide range of views, some of which are more biblical than others. In general, humanism is a system of thought that centers on human values, potential, and worth; humanism is concerned with the needs and welfare of humanity, emphasizes the intrinsic worth of the individual, and sees human beings as autonomous, rational, and moral agents. The extent to which this broad viewpoint is integrated with Christian beliefs determines exactly how biblical Christian humanism is. There are various types of humanism, and it is good to know the differences among them. Classical humanism, which is associated with the Renaissance, emphasized aesthetics, liberty, and the study of the “humanities” (literature, art, philosophy, and classical languages of Greek and Latin). Secular humanism emphasizes human potential and self-fulfillment to the point of excluding all need for God; it is a naturalistic philosophy based on reason, science, and end-justifies-the-means thinking. Christian humanism teaches that liberty, individual conscience, and intellectual freedom are compatible with Christian principles and that the Bible itself promotes human fulfillment—based on God's salvation in Christ and subject to God's sovereign control of the universe. Christian humanism represents the philosophical union of Christianity and classical humanist principles. While classical humanists studied Greek and Latin writings, Christian humanists turned to Hebrew and biblical Greek, along with the writings of the early church fathers. Christian humanism, like classical humanism, pursues reason, free inquiry, the separation of church and state, and the ideal of freedom. Christian humanists are committed to scholasticism and the development and use of science and technology. Christian humanism says that all advances in knowledge, science, and individual freedom should be used to serve humanity for the glory of God. Unlike their secular counterparts, Christian humanists stress the need to apply Christian principles to every area of life, public and private. Christian humanism maintains that humans have dignity and value due to the fact that mankind was created in the image of God Genesis 1:27. The extent to which human beings are autonomous, rational, and moral agents is itself a reflection of their having been created with the imago dei. Human worth is assumed in many places in Scripture: in Jesus' incarnation John 1:14, His compassion for people (Matthew 9:36), His command to “love your neighbor as yourself” Mark 12:31, and His parable of the good Samaritan (Luke 10:30–37). Paul's allusions to secular writings Acts 17:28; and Titus 1:12 show the value of a classical education in presenting truth. The second-century writings of Justin Martyr also demonstrate the usefulness of classical learning in bringing the gospel to a pagan audience. Christian humanists understand that all the treasures of wisdom and knowledge are hidden in Christ Colossians 2:3 and seek to grow into the full knowledge of every good thing for Christ's service (Philippians 1:9; 4:6; cf. Colossians 1:9). Unlike secular humanists who reject the notion of revealed truth, Christian humanists adhere to the Word of God as the standard against which they test the quality of all things. The Christian humanist values human culture but acknowledges the noetic for example intellectual effects of man's fallen nature 1 Corinthians 1:18–25 and the presence of the sin nature in every human heart Jeremiah 17:9. Christian humanism says that man reaches his full potential only as he comes into a right relationship with Christ. At salvation, he becomes a new creation and can experience growth in every area of life 2 Corinthians 5:17. Christian humanism says that every human endeavor and achievement should be Christ-centered. Everything should be done to God's glory and not in pride or self-promotion 1 Corinthians 10:31. We should strive to do our best physically, mentally, and spiritually in all that God desires us to do and be. Christian humanists believe this includes intellectual life, artistic life, domestic life, economic life, politics, race relations, and environmental work. Christian humanism believes the church should be actively involved in the culture and that Christians should be a voice affirming the worth and dignity of humanity while denouncing, protesting, and defending against all dehumanizing influences in the world. Christian scholars such as Augustine, Anselm, Aquinas, and Calvin were advocates of Christian humanism, although they did not call it that. Today, the term Christian humanism is used to describe the viewpoints of writers as varied as Fyodor Dostoevsky, G. K. Chesterton, C. S. Lewis, J. R. R. Tolkien, and Alexander Solzhenitsyn. Christian humanism is biblical insofar as it holds to the biblical view of man—a responsible moral agent created in God's image but fallen into sin. Christian humanism becomes less Christian the more it compromises with secular humanism, which promotes humanity to godlike status.   Political cartoon of the day: Joltin' Joe https://www.foxnews.com/politics/cartoons-slideshow Explore the Fox News apps that are right for you at http://www.foxnews.com/apps-products/index.html.    

Bottom Line: To see what Paul means by “works of the law,” it behooves us to see how the early Church Fathers defined that concept. Takeaways In Romans and Galatians, Paul says that “works of the law” are not a means of justification. “For we hold that a person is justified by faith apart from works prescribed by the law.” (Rom 3:28). “Yet we know that a person is justified not by the works of the law but through faith in Jesus Christ.” (Gal 2:16) But, theologians through the years have defined “works of the law” in different ways, and this has affected how we believe someone is “saved.”  The “Old Perspective” defines “works of the law” as any human effort, including good works and pious deeds, that one performs in an attempt to justify oneself. However, because of our inability to perform such works perfectly, they believe that there's nothing anyone can do for their salvation. Thus, in their view, we are “saved” by “faith only.” The scholars we talk about that fall into this perspective include Martin Luther (1483-1546), John Calvin (1509-1564), Rudolf Bultmann (1884-1976), and Douglas Moo (b. 1950).  The “New Perspective” refers to biblical scholarship that began in the 2nd-half of the 20th-century. According to these scholars, Paul's “works of the law” refer specifically to Jewish observances—such as circumcision, Sabbath-keeping, and food laws—that are meant to separate Jews from Gentiles. In other words, they function as identity markers that indicate that one is a part of the Jewish nation. They argue that Paul rejects “works of the law” because God's promises, which are fulfilled by Jesus, are intended for all nations—not simply Jews—and so these identity markers are unnecessary. The scholars that we talk about who represent this view are E.P. Sanders (b. 1937), James Dunn (1939-2020), and N.T. Wright (b. 1948). Matthew Thomas, in his book Paul's “Works of the Law” in the Perspective of Second-Century Reception, argues that the best way to determine what Paul actually meant is to see what the Church Fathers had to say. After all, they wrote shortly after Paul died. What he discovers is that they define “works of the law” similarly to the “New Perspective” scholars. In other words, the Fathers define “works of the law” as signifying Jewish identity (e.g. circumcision, Sabbath-keeping, and food laws) and not pious deeds or works in general. So, for Paul, walking the Way (i.e, performing pious deeds) is still a part of our path to salvation. This can be summed up as loving God and neighbor. Some of the Church Fathers we talk about include St. Justin Martyr (d. 165), St. Irenaeus of Lyon (130-202), and Origen (184-253).  I encourage all my listeners to pre-order Paul's “Works of the Law” in the Perspective of Second-Century Reception by Matthew J. Thomas at either InterVarsity Press (click here) or Amazon (click here).

¿Alguna vez has escuchado de este teólogo que influencia hasta el día de hoy los estudios bíblicos? ¿Por qué es tan querido y tan odiado a la vez?

To celebrate 50 episodes of the Love Rinse Repeat podcast, Liam Miller interviewed seven guests about Jesus' seven last words from the cross. Here, David Congdon discusses the scandal of the words "my God, my God, why have you foresaken me?" Why there is hope in allowing these words to ring out a true disruption, resisting the urge to incorporate them neatly into our theology, piety, or liturgy. David W. Congdon is acquisitions editor at the University Press of Kansas (overseeing the publishing program in political science and law) and adjunct instructor at the University of Dubuque Theological Seminary. His books include, The Mission of Demythologizing: Rudolf Bultmann’s Dialectical Theology, Rudolf Bultmann: A Companion to His Theology, and The God Who Saves: A Dogmatic Sketch. He also coedited (with W. Travis McMaken) Karl Barth in Conversation. His current research explores the intersection of hermeneutics, intercultural theology, and modern Protestant theology, particularly the work of Rudolf Bultmann and Karl Barth. He is currently working on an introduction to Bultmann for Bloomsbury/T&T Clark, a Bultmann reader for Fortress Press, a volume of Barth and Bultmann’s writings during the height of their debate for Cascade Books, and an edited volume on universalism for Baker Academic. Follow him on Twitter @DWCongdon Visit www.loverinserepeat.com/podcast to find more Follow the Show: @RinseRepeatPod Follow me: @liammiller87Music by Fyzex

Audio Transcript: This media has been made available by Mosaic Boston Church. If you'd like to check out more resources, learn about Mosaic Boston and our neighborhood churches, or donate to this ministry, please visit mosaicboston.com.Heavenly father, we have gathered here today to worship you, to worship you Holy Trinity: father, son and Holy Spirit, because you are worthy of worship. We don't do this because we have to, we do it because you are worthy. And Lord, I pray that you make us a people who are bold and fearless. You command us over and over, fear not for you are our God, for you are with us, you are a good shepherd. Lord, we pray for our city, we pray for our country, we pray for the world.In particular, we pray for your supernatural intervention in curbing the Corona virus COVID-19. We pray Lord, send healing. We pray, Lord, that you stop the growth of this virus. You can, you have healed in the past, you do heal today and we thank you in advance. And we do Lord, thank you for the reminder that life is short. It is temporary, we're not guaranteed tomorrow. Our life is but a breath. We're here and then we're gone. And Lord, your word tells us and experience confirms that there's a virus that is even more lethal and that's the virus of sin.And Lord, we thank you for coming and curating the medicine for this virus and that's the blood of Jesus Christ. Lord, if anyone's not yet a believer, not yet a Christian, not yet a child of yours, I pray, send the gift of repentance and the gift of faith. Lord, bless our time in the Holy scriptures. Holy spirit, we welcome you into the space. Speak to us, minister to us. We pray this in Christ's name. Amen.So we're in a sermon series that we are calling Stratagem Know Thy Enemy in which we are exposing and revealing the playbook of the evil one of Satan and the demonic and we're looking at different strategies that Satan uses to pull us away from God. Today we're looking at Satan, the deceiver. Kanye West, and a long time ago, he said, I know that Satan is alive. I can hear him breathing. And when Satan breathes, he breathes out lies. Satan is a liar. He is sly, he is sneaky. He is a schemer and he's shrewd in pulling us away from the Lord.Scripture teaches that Satan uses at least three forms in order to attack humans. He uses the form of the subtle serpent. He did that in the garden with Adam and Eve. He uses the form of the roaring lion and that's what pastor Shane talked about so compellingly last week. Today we're going to talk about Satan when he comes as an angel of light. He doesn't come with lies, his blatant lies, he covers them up. He masquerades his lies and presents them as truth with a capital T. He's a master of spiritual propaganda. He is a master of spiritual disinformation. He's a master at using the illusory truth effect.The illusory truth effect is when "facts seem so good", they taste so good and they're repeated so often that they become plausible. We begin to believe them and we believe them because we want to believe them. He comes to us and offers us trues that are so compelling. There is no God, there is no Satan, there is no sin. You are in control of your own life. Your life is your own. Enjoy, enjoy your life. And we end up bamboozled. Today we're looking at second Corinthians 11 verses one through four and second Corinthians 11 verses 13 through 15 in which St. Paul reveals to us that Satan when he comes, he comes off through people, people of reputation, people that we look up to, people who are authorities in our lives and behind these ideas of these false prophets is the evil one. Would you look at the text with me?Second Corinthians chapter 11 verses one through four. I wish you would bear with me in a little foolishness. Do bear with me for I feel a divine jealousy for you since I betrothed you to one husband to present you as a pure virgin to Christ. But I'm afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus than the one we proclaimed, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you put up with it readily enough.Verse 13, for such men are false apostles, deceitful workmen disguising themselves as apostles of Christ and no wonder for even Satan disguises himself as an angel of light. So it is no surprise if his servants also disguise themselves as servants of righteousness, their end will correspond to their deeds. That's the reading of God's Holy infallible, authoritative word, may write these eternal truths upon our hearts. Three points to frame up our time together. First, we'll look at the fact that Satan is a liar. Second, we'll look at Satan's top 10 lies and third, Jesus is the truth.First, Satan is a liar. We're told over and over in scripture this is true. Revelation 12:9, Satan is the deceiver of the whole world. The words of Christ in John 8:44 he, Satan, was a murderer from the beginning and does not stand in the truth because there is no truth in him. When he lies, he speaks out of his own character for he is a liar and the father of lies. Satan can't but lie. This is his very nature and he speaks out of his nature and his strategy in order to undermine God's word, God's truth is threefold.First of all, he comes in and he questions God's word. "Did God really say?" He asks Eve. After that, he denies God's word. No, no, no, you will surely not die on the day that you partake of this sin. And it doesn't stop there, he doesn't just deny, he doesn't just question, he also substitutes. He removes, supplants God's truth with a capital T with his own version, and he says, "For God knows that the day that you eat of it, you will be like God's. Your eyes will be open knowing good and evil." And here one of the things that we see, Satan's goal is to pull us away from a relationship with God.God is a source of love, light, of everything perfect, of true beauty, of truth itself, and Satan wants to disconnect us from God or keep us from connecting with God. His goal is to make sure that we do not desire God, that our hearts aren't connected to God, but he doesn't often, and especially in a place like Boston, he doesn't start with affections. He doesn't start with desires, he starts with the mind. He starts with lies. He starts with planting different versions of truth. And what we see from this text is that the battlefield for your soul is your mind.The battlefield for your soul is your mind. That's what St. Paul says in verse three, but I'm afraid that as a serpent deceived Eve by his cunning, your thoughts, your thoughts will be led astray from a sincere and pure devotion to Christ. And it begins with these fallacious thoughts, by which Satan pulls our devotion away from God. And what is this devotion that St. Paul is talking about? He says in verse two, I feel a divine jealousy for you since I betrothed you to one husband to present you as a pure virgin to Christ.And here he's using the metaphor of marriage and betrothal from the ancient world in which the father of the bride and the best man, the friend, the best friend of the groom, their job was to protect the bride during the season of betrothal. Betrothal was this important in that culture, it wasn't taken lightly and unfaithfulness during the time of betrothal was considered spiritual adultery. And Saint Paul says, I introduced you to Christ and I'm here during this betrothal period while Christ hasn't come as the true groom, he says, I'm the bride of Christ.I want to make sure that the bride of Christ, that her heart is continually connected to Christ. And he says, you're flirting with spiritual adultery because of these sinful thoughts, because of these lies that you are believing. And this is how Satan operates. Second Corinthians 4:4, in their case, the God of this world has blinded the minds of the unbelievers to keep them from seeing the light of the gospel, the glory of Christ was the image of God. Satan blinds the truth with his own version of truth. He blinds the light with his own darkness so that people can't see that the gospel is true.It's true in its nature and its veracity. It's a fact, but also it's true in its preciousness. That this is the only way to salvation, that God is worthy of our worship. And what we see is in this tactic as he attacks the mind, he doesn't present a lie as a lie. He doesn't present evil as evil. He doesn't present unrighteousness as unrighteousness. He masquerades lies and presents them as truth. He masquerades darkness and presents it as light. He masquerades evil and presents it as good.That's why verse 13, for such men are false apostles, deceitful workmen disguising themselves as apostles of Christ and no wonder for even Satan disguises himself as an angel of light. So it is no surprise if his servants also disguise themselves as servants of righteousness, their end will correspond to their deeds. Now, how does this apply to us today? Sometimes, yes, Satan does come through religious authorities and they preach a different Christ, but he's not saying be careful that these people come with lies. It says, be careful, they actually preach something plausible. It's something that's truly desirable in our belief.And then also he says, these people are people that you respect. These are authority figures. These are people in your life that you look up to. These are people who are successful seemingly. And when they speak, their words resonate in our hearts because our hearts long to believe some of those lies. So he says, be careful. And the reason why Satan's lies are so plausible, so powerful is because they're always half truths. He presents this truth as a half truth, as a quasi truth, and presents it as the full truth.And whenever a half truth masquerades as the whole truth, it becomes a total lie. I swear that I will speak the half truth and nothing but the half truth and a little truth and anything besides the truth to make sure that we stop asking questions. The greatest lie is when it's presented as the full truth. It's almost true, therefore it's got to be the full truth. The poet Tennyson says, a lie that is all of a lie can be met with and fought outright, but a lie that is partly the truth, is a harder matter to fight. That's what makes it so attractive. There's just enough.He raps his lies in just a little truth. It's like putting bacon bits on a salad, just enough to make it palatable or digestible. If you're a vegan and vegetarian, the bacon is the evil. That's how he operates, it's just enough. And when he comes to us as a roaring lion and seeks to devour us, it's scary of course, but not nearly as dangerous as when he comes as an angel of light. He doesn't come knocking on our door and say, "Good morning, I'm Satan. I'm here to destroy your present and your future. I'm actually here to destroy your eternal life. I'm here to pull you away from God." Rarely does he act like that.Instead, he says, "Good morning. I'm your friend. I'm someone that you look up to. I'm an authority figure. Perhaps I'm someone that you want to emulate and I want to introduce you to something that's alluring, that's exciting, that's fulfilling. It's going to make your life less boring. It's going to give you that little thing, that little extra, that little buzz that you're looking for and can't afford to miss it." And he speaks lies about God, about reality and about our nature. So Satan is a liar. And what are some of the top lies that he speaks? I'll give you 10 of Satan's top lies, and particular in a place like Boston.First of all, there is no God who judges, there is no Satan. There is no sin. There is no truth. Stop thinking and enjoy yourself. Six is there is no afterlife, certainly no hell. Seven is you're good if you do more good than bad. Eight, Jesus died so that you can sin. Nine, you don't need the church and 10, and God doesn't have a mission for you. And the most effective way to battle Satan's lies is to expose them as lies and to counter them with the truth which we try to do here in rapid fashion.First of all, there is no God. In particular, there's no God who judges. Statistically, there's not that many atheists and particularly in the United States, not that many. You're talking about 1 to 2% of the population that are militant atheists confirmed in their atheistic worldview of their atheistic faith. Most people are agnostic or I would say just apathetic, ap-atheistic, I call them. Where it's like we don't know enough. I don't care enough. Perhaps there's God. We probably didn't come from nothing. Perhaps there's a God, but we don't know who he is. So there is no God. Or there is a God, but he's definitely not a God who judges.He's definitely not a God who's going to make me give an account for my life, for my decisions, for my actions. And this is how the lie starts. God is love, period. God loves you, period. And as I go through this list about these Satan's lies, there's just enough truth where you're like, "Yeah, but no. Yeah, but there's more. Yeah, but let me explain." And Satan puts the period where God puts a comma or a semi-colon. God loves you the way you are and then he keeps going. He says, "God loves you the way you are, so you don't need to change." And you keep going. You say, "God doesn't care about sin per se. God just wants you to be happy. God accommodates sin."This is the lie of tolerance. The God tolerates any single one of your decisions or your actions. Jesus talked about the way that leads to destruction's wide. It's tolerant, it's unchallenging, it's uncritical, it's uncaring. Jesus does love you, God does love you. But he loves you so much, he gave his one and only son to die on the cross for your sins. That's how much he loves you. God is a God who loves you so much that he wants the best for you, and the best for you is to be forgiven of sins and to be released from the power of sin.So yes, God loves you and yes, come as you are to the cross of Jesus Christ and receive his grace. Colossians says that Jesus Christ took our sins, the record of debt against God and he nailed it to the cross. Our sins need to be nailed to the cross. Yes, new life is a gift. Forgiveness is a gift, but it has to be received. You can't be born again without first dying to self, dying to sin, dying to your old life. Our sin needs to be brought to the cross, so come as you are and repent of your sin. All your sins will be forgiven because God is and God judges by his judgment, his mercy come together at the cross.Second is there is no Satan. And some of us, perhaps you're a little uncomfortable that we're talking about Satan and the devil in church today, especially in a place like Boston, and some of us were uncomfortable talking about transcendent evil or a personification of evil like Satan. Because when we think of Satan, we think of a guy in a red suit, pitchfork with horns and a tail. It's ridiculous, it's absolutely ridiculous, it's ludicrous to believe this on the one hand. On the other hand, if you are Satan and you've tried many of your strategies and you're like, "They're not that effective. I've demon possessed people. And then there's the Holocaust and then 30 million died during the Soviet Union, not that effective."And Satan hires someone to help him come up with a new strategy, Bain Consulting for example. And no offense if you work at Bain Consulting, there was a guy in the morning service that works there. Sorry, I'm not saying they're diabolic, but I'm saying if Satan were to hire someone who would hire them. So if Satan hires a consulting firm and you're like, "Please help me with a new strategy in 2020." Or in this new postmodern post postmodern era, you know what they would tell him? Convince the world that you don't exist by mocking yourself, by ridiculing even the idea that you exist.From the movie Unusual Suspects, the greatest trick the devil ever pulled was convincing the world he didn't exist and like that he's gone. If we can't even have a conversation about transcendent evil or personification of evil, how can we even understand the world? And this started with liberal new testament scholars. German new testament scholar, Rudolf Bultmann over a century ago emphatically denied the existence of anything supernatural. He said they're all myths in the new testament and we need to demythologize the new testament. He said we can only understand what our five senses show us and reveal to us about reality and there's nothing else. The material is all there is.And what happens is once we get rid of evil, personification of evil happens, we actually lose the resources to begin to understand the world as it is. Andrew Delbanco, Columbia University wrote a book called The Death of Satan: How Americans Have Lost the Sense of Evil. The first line in the book is, a gulf has opened in our culture between the visibility of evil and the intellectual resources to cope with it. We know that deep down and we know there's transcendent evil. If we get rid of this concept of personified transcendent evil, how do we begin to understand the world?If you don't believe in Satan, I challenge, you go to Auschwitz, go to the concentration camps and stand there. You feel it, that it's palpable there. If there is no safe, if there is no transcendent evil, how do we begin to understand true systemic evil, racism, sexual trafficking? It begins with lies. Porn is harmless. That's a diabolical lie. Abortion is healthcare, that's a lie. It all begins with the demonic. Hitler's Superman, that whole ideology, that's a diabolical lie that led to the death of millions. Satan is and Satan is a liar.The third lie is that there is no sin and similar to the first one, it begins with God loves you therefore, there is no sin. God loves you therefore, he wants you to be happy and happiness is whatever you define. God loves you and he doesn't discriminate against your life choices and it begins with a truth from scripture, God is inclusive. God's love is inclusive, he welcomes everybody. In Christ Jesus, there is no Jew, no Greek, no male, no female, slave nor free. The lie comes in when Satan begins to link clearly sinful lifestyles to that list and our hearts willingly accept that lie because we have a sinful flesh. And this poisonous lie that masquerades as liberating truth begins to slither into our hearts and causes destruction.In that same context, St. Paul says, "Yeah, there is no, in Christ Jesus, no Jew, no Greek, no slave, no free, no male, no female." And then in that context, those are things that we can't control, but there's things that we can't control. He says, "If a thief comes to faith, let him steal no more, but let him instead work with his hands." There's got to be a transformation. When we meet the God of the universe and he forgives us of our sins. He doesn't just long for us to keep sinning, he wants to release us from the power of sin, but also from the presence of sin.Richard Niebuhr in the book Kingdom of God in America, he said, a God without wrath brought man without sin into a kingdom without judgment through the administrations of Christ without a cross. Many, many modern churches, this is what they believe is false gospel. And it begins with getting rid of a God who judges, getting rid of Satan, getting rid of sin. Once you do all of those things, you don't need a God dying on a cross for sin, bearing the wrath of God and there is no more Christianity.Fourth is there is no truth. And this is where you could talk about this in the very beginning in Genesis three, he comes and he questions God's truth. He denies God's truth, but then there's no vacuum. There's no truth vacuum. This is how truth works. If you nullify truth, you have to replace it with another truth. If you say there is no truth, that now becomes a truth statement. And this is where we are, there is no truth. Relativism is all there is. It's just your truth and my truth. I'm going to live my truth.Your opinion is valid as my opinion and that just keeps going and deepens where, "Well, my opinion is what I want and what I desire, what my feelings are and my feelings are reality. My feelings are truth. My life is my own." Jesus Christ comes and he says, "No, we are not God. We didn't create ourselves. We don't sustain ourselves. Our life is not our own. In creation, our life is not our own in redemption." If you're a Christian, you belong to Christ twice because he redeems us from our sins. Jesus said, I am the way, the truth, capital T, and the life. No one comes to the father except through me. He says I'm the, there's a definite article. I am the way, the only way. There's no other ways to God.If there were other ways to God Jesus, the son of God, the second person in the trinity would not have had to die. He would not have had to bear the wrath of God on the cross for our sins. It's an absolute statement and it's an exclusive statement. And we know about the living word of God, of Jesus and the written word of God in the Holy scriptures which have proven themselves to be efficacious and powerful and they've self authenticated themselves in our own experience and throughout the experience of church history by transforming people's lives.Number five is stop thinking, enjoy yourself. Usually Satan begins with these epistemological, existential questions one through four, but I think the most effective one in particular for young people is this one. Yet we can't know anything, so why even ask questions? Just stop thinking and enjoy yourself. Think about the things that you can control, don't think about the things that we don't know anything about and just enjoy yourself. And God wants you to be happy, right? If he exists and he's a good God and you define happiness as you want to define it, and usually that starts with happiness, but then it gets relegated to pleasure and says, "Just go, just enjoy yourself."And what happens is we begin to numb ourselves with things that we think causes pleasure short term. Be it intoxication or substances, entertainment, comfort, what have you. And this is perhaps one of the most convincing lies. I mean, everyone around us is pursuing this route. And he diverts our attention for the most important questions about God, about the universe, about life. And we believe it because often we want to feel so good in the short term. And then scripture comes in and says, "No."You never get from pleasure what you long to get from pleasure. In pursuit of happiness and pleasure, you never get what it promised you. It doesn't satisfy. C.S. Lewis in the Screwtape Letters... If you haven't read it, it's a phenomenal little fictional work about the strategies of Satan. In this chapter about pleasure, this one line stands out. He says, an increasing craving for an ever diminishing pleasure is the formula. Increasing craving for an ever diminishing pleasure is the formula. Whatever your thing is to get pleasure, you get a little pleasure and what it does, it increases your crave. You want more of it and you're chasing that first high, that first buzz and it gives you less and less, more diminishing pleasure.The lie within the lies that pleasures the path to satisfaction to ultimate fulfillment, it's not. Happiness is in the mind, pleasure's in the body, but there's something so much deeper. There's something in the soul that we're longing for and that's fullness of joy, that's satisfaction, that's fulfillment and nothing physical can give us spiritual satisfaction. Only God can, fellowship with Christ can. Aldous Huxley says, facts do not cease to exist because they are ignored. So even if you're just constantly pushing away these thoughts about God, these questions of where did I come from? What is my life? What is the meaning of life and where am I going? The facts remain, the questions remain.Six is there is no afterlife, certainly no hell. Seize the day, you only live once. Eat, drink and be merry for tomorrow we die. Check off your bucket list. While you're alive, just have fun, enjoy yourself and because there's nothing left. I remember I was trying to share the gospel with a coworker of mine back, I used to work in the FBI for a little bit and my office was in a closet thing, there were no windows and my coworker smoked two packs a day. He would just smoke all the time. So he reeked and I was like, "Bro, I think you're going to die soon. So I got to share the gospel with you." And then I'm like, "So what happens when we die? What do you believe about that?"And I'll never forget his answer. And he says, "You get buried and then you push up daisies." So there's nothing else. Most of us, we don't just believe in annihilationism, that everyone just disappears. Most people what they believe is, there is an afterlife, but it's only heaven. And the only thing you got to do to go to heaven is die. That's the only qualification. You die, you're going to heaven. Where do we get these ideas? You go to a friend's funeral, everybody says the same thing. They get up and they say, I know that this person is where? In a better place. How do we know this? What is that based on? Did someone come back and tell us?There's only one person that ever came back and told us about the afterlife and that was Jesus Christ when he came back from the dead. And what Jesus Christ told us is there's heaven and there's hell. Heaven is the presence of God, hell is the absence of the presence of God. And when we're disconnected with God because of our sin, this is where you spend all of eternity. A lot of people say, "Only God can judge me," and he will. Ecclesiastes 11:9 says, rejoice young man or young person in your youth and let your heart cheer you in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things, God will bring you into judgment.The words of Christ in Matthew 10:28, and do not fear those who kill the body but cannot kill the soul, rather fear him who can destroy both soul and body in hell. Jesus said that in order to awaken us from our spiritual stupor. These are incredibly words, that we will die and we will stand before God and the question is will you spend eternity in God's presence or apart from God in a place called hell? Jesus Christ came and he said that the only way into heaven, into the presence of God is by faith in Jesus Christ. Repent and believe, and those who believe in Christ Jesus as Lord and savior have eternal life.You can either live once and die twice. Die physically, and then you spend eternity in a place called hell, that's eternal death. Death isn't just separation from... it's not cessation, it's separation from the body. You have an internal soul. It's either you live once or you die twice or you live twice. I'm born, I'm alive, but then I'm born again. I die to my former self. I'm born again. I live twice and I die once, and you do that by denying your sin, denying your former life and coming to Christ. C.S. Lewis in Till We Have Faces says, die before you die. There is no chance after die to sin, die to self reliance, selfishness, pride, and be alive to God.Seven is you're good if you do more good than bad. This is, works righteousness, self-righteousness. This is at the heart of every single religion except for Christianity, and a lot of Christians believe this too. They believe that the way that you can be made righteous before God is by helping yourself. God helps those who help themselves. We think of grace as just extra credit or a little fudge fact. I remember I had a teacher of chemistry in high school and on every test he would grade on a curve, but if you brought him chocolates, he would give you a little fudge factor. That's what he called it. I'll always finished with an A.That's what a lot of people, they think, "Okay, I'm going to try hard. I got a 70 on the test and thanks Jesus for the little grace, a little fudge fact." No, that's not how Christianity works. The Christianity says there's nothing that we can do to make ourselves righteous before God. We come to God. The only thing that we contribute to our salvation is the sin that made it necessary. We can't make ourselves righteous and we can never atone for our evil deeds or sinful deeds by doing good because even when we're doing good, we're just doing what was expected of us.Eight is Jesus died so you can sin and this is more for people who have accepted Christ and have had some kind of spiritual experience, but it's very shallow. They have an understanding of cheap grace, that Jesus died on the cross for your sins, past, present, and future. He forgives you of the penalty of sin. And if you sin again, he'll just keep forgiving you because that's his job so you can keep on living in sin. And this is a lie from the pit of hell. Romans 6:1 through 2, what shall we say then? Are we to continue in sin that grace may abound? By no means how can we who died in sin still live in it?When Jesus saves us, he doesn't just save us from penalty of sin, he wants to save us from the very presence and power of sin and he does that by the power of the Holy Spirit. Nine is that you don't need the church. In our radical, individualistic society, this is a lot of people. I have a personal relationship with Jesus Christ. Personal meaning private, it's just me and Jesus and that's all I need. And again, yes but no, right? All you need for salvation is a relationship with Jesus Christ. But Jesus Christ loves the church and gave himself for her and the church is the body of Christ. So if you want Christ, you cannot want to be part of the church, which is his body, which is the one whom he loves. It's his bride. That's number one.Number two, Satan wants to pull us away from the church because by doing so, he pulls us away from the means of God for our growth and our health. We grow when we push one another in the faith when we edify one another, when we hold each other accountable. We need community. A lone soldier is a dead soldier, and at best, a useless soldier. And this brings us to 10, God doesn't have a mission for you. If Satan can't get you to be faithless, he'll do everything he possibly can to get you to be fruitless and useless. Where, yeah, we're secure in our salvation with the Lord, but we make zero impact for eternity. We make zero impact for the kingdom of God.We just live for ourselves in a little waiting room until we go to heaven. And this isn't God's plan for us. God's plan for us once he gives us the Holy Spirit is to lock arms with brothers and sisters in a commitment to a church and further God's mission, build God's kingdom and God through us bears fruit. Finally, point three is that Jesus is the truth. This is how we counter the lies of the evil one. Second Corinthians 11:3, St. Paul says, I'm afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ.And I love the word here for sincere, it's a word that means sincerity, authenticity, but also the primary definition of this word is simplicity. It's haplótēs which means simplicity, meaning purity. This is the unadulterated form of faith, simplicity and pure devotion to Christ. This is the main thing of Christianity. This is the heart of Christianity, the main thing of Christianity is to keep the main thing the main thing. And this is what Satan does. Satan complicates everything including religion, including Christianity. And this is how he operates. It begins with a lie.The lie is, "Well, because we're so complicated and life is so complicated. God is greater than us, so God has to be even more complicated. Greater in complication or complex." And this is the truth of scripture, that God is basically simple. And by simple I do not mean simplistic. It means that God is understandable. There are things about him that are absolutely clear, unadulterated, truth about God. And St. Paul says, I think Satan's pulling you away from the simplicity in Christ. The reason why he does that is because that's what transforms us and makes us effective.Thomas à Kempis says, by two wings, man is lifted from the things of earth, simplicity and purity. The truly godly life as a simple life. And this is why the reformation was so important. The reformation looked at the Catholic church and said, "It's gotten way too complicated, let's get back to the scriptures. Let's get back to the gospel." And it simplified not only religion, but all of life. And what is the simplicity? Simplicity and purity in Christ. He's talking about a daily companionship with the Lord Jesus Christ.Do you sense the Christ is yours all day long? If you're in love, you know that feeling of being in love? My wife and I are coming up on 14 years of being in love. And you know the feeling of being in love of you wake up in the morning and first thought is like, "Still got it." Still got the little buzz and the first thing is you want to contact that person. You want to send a text, you want to phone call, send a meme just to brighten up their day, something. There's something there where even if you're far apart, there's this connection. That's what he's talking about. This fellowship. He's talking about the simplicity and purity and devotion to Christ.A lot of Christians, they complicate this. By the way, this is what makes Mosaic Mosaic. Our values, are love Jesus and what? Simple. We're talking about this essential, the most important thing is our relationship with the Lord. Christianity isn't a creed, it's a relationship. And the danger for many Christians is you come and you start adding things to the relationship with the Lord. I need to grow in my faith therefore, I need another book. I need a course. I need a seminar. I need a conference. I need something else to supplement my faith because I don't feel like I'm growing. And the reason why we're not growing is because we're not deepening our relationship with the Lord, our fellowship with the Lord.First Corinthians 1:9, God is faithful by whom you were called into the fellowship of his son, Jesus Christ our Lord. He is a living Lord, he's not dead. He's not just for Sundays, he's for every single moment of every single day he is with us. If you're a Christian, you're in Christ, you're clothed in the righteousness of Christ. You have access to Christ. This is why St. Paul says, for me to live is what? Christ. For me to live is Christ and to die is gain. If I die, I just get more of Christ. Every single moment of every single day I have access to Christ.Karl Barth was a grateful theologian, wrote tremendously effective studies, in particular on the book of Romans, revolutionized theology for decades. And he was at a conference at Princeton Seminary and he was asked the following question, what is the greatest theological thought that has ever crossed your mind? And people are ready for some kind of abstract answer that you don't even understand what he's talking about and this is what he said. He said the greatest theological thought that's ever crossed my mind, Jesus loves me, this I know, for the Bible tells me so.It does not get deeper than that. That's the essence, that's the simplicity of our devotion to Christ. It's easy to lose, especially in the midst of the business of our life. We get pulled away by lies. We get pulled away by pressures and anxiety of daily life. Then we get pulled away by sin, et cetera. Second Corinthians 11:4 he says, if someone comes and proclaims another Jesus than we proclaim, or if you receive a different spirit from the one you received or if you accept a different gospel from the one you accepted, you put up with it readily. Just be careful.Another Jesus, another sphere, another different gospel... And the message of St. Paul, the message of the Holy scripture, the message of Christ is very simple. It was that Jesus was crucified for our sins and he rose from the dead and the Holy Spirit is given to whomever believes. And anyone who accepts the gospel of Jesus Christ, who receives this through simple repentance and simple faith is reconciled with God, becomes a child of God, becomes a Christian. Simple, but it's not easy.Repentance is simple, but repentance is extremely difficult for two reasons. Number one, because we like sin, sin feels good. Sin has an allure. And to die to sin, reject sin, that's painful. Number two, it's painful to admit that you have been wrong. It's painful to admit that you have been taken, that you have believed a lie, in particular, a lie about the most important fact of the universe. And there's something in our ego that would rather believe a lie than accept an uncomfortable truth, than accept the fact that God is God and God is in control and that we have to relinquish it and that we have to release it. But when we come to Christ, Christ gives us grace.Christ gives us this balm for our souls to remove that pain and replace it with peace and comfort. Satan is and he is a liar, but he will not win. And how do we fight Satan? We fight Satan by holding on to Jesus Christ, he is our only power. He's our only path to victory. First John 3:8, the reason the son of God appeared was to destroy the works of the devil. Hebrews 2:14, since therefore the children share in flesh and blood, he himself likewise partook of the same things that through death he might destroy the one who has the power of death, that is the devil.Colossians 2:15, he disarmed the rulers and authorities and put them to open shame by triumphing over them in him. Before I moved to Boston to plant Mosaic, I believed in Satan. After a decade of ministry, I really believed in Satan. And I really believed his lies are incredibly compelling. They're incredibly plausible, but they lead to death and destruction. And Jesus Christ said that you can know the truth and the truth will what? Will set you free. And the truth that he offers us isn't just an abstract theory. It's a person that we can have fellowship with.So how do we fight just practically here at the very end? Number one, he wants to pull you away from your devotion to Christ, and he does it through lies. So fortify your mind with the Holy scriptures, fortify your mind with the truth. Romans 12:2, do not be conformed to this world, but be transformed by the renewal of your mind that by testing you may discern what is the will of God and what is good and acceptable and perfect. Philippians 4:8, finally brothers, whatever is true, whatever is honorable, whatever's just, whatever is pure, whatever is lovely, whatever is commendable. If there's any excellence, if there is anything worthy of praise, think about these things.And second Corinthians 10:4 and 5, I'll close with this. For the weapons of our warfare are not of the flesh. I have divine power to destroy strongholds, destroy arguments and every lofty opinion raised against the knowledge of God and take every thought captive to obey Christ. Satan is a liar and Jesus is the truth. Let's pray. Heavenly father, we thank you for the Holy scriptures, what a gift they are. And we feel Lord, that your word is powerful, that you would cut through the lies that are so plausible. And Lord I pray that you make us a people who are not outwitted by the enemy. I pray you make us a people who are not naive toward his schemes, will make us a people who know the truth and are transformed by the truth and give us the power of the Holy Spirit to live in a manner worthy of this truth. And we pray this in Christ's name. Amen.

N.T. Wright sits down with Gerald McDermott to discuss his challenge of Rudolf Bultmann, the biblical doctrine of justification, natural theology, and his latest book on Paul.

I have to say that, today, Jesus shares with us one whopper of a story.  This is one of the most bizarre, most perplexing and challenging parables in scripture. The root of the problem in trying to understand this story lies in the fact that the “hero” in this tale is so sleazy and crooked.  Theologian, Rudolf Bultmann, even said this particular parable has nothing edifying in it!  I tend to agree with him.  Yet, I find it interesting that, even though I am deeply puzzled by this tale, I am drawn into the world of this sleazy manager whose world has just crumbled.    As theologian, Robert Capon suggests, there are basically just two ways of interpreting this parable: you can make the steward out to be a hero or you can make him out to be a villain, and my initial reaction is to choose the latter.  But, let’s dig deeper as we attempt to understand this weird story.  The manager in this peculiar tale is experiencing a crisis-situation as he faces great loss.  This slimy, disgusting fellow has been taking advantage of his position by running up huge personal expenses and he knows his time is short.  His boss is on to his sleazy financial dealings and has become aware of his scheming.  The world in which this slimy fellow has been operating, the world he has known, is essentially coming to an end.  This corrupt manager is shocked into attention as his boss wants a complete audit of his books.  This crooked guy knows he is about to lose his job.  And, as he faces his impending loss, he wants to make sure he has some friends because he knows he will need them in the future.  So, he goes rogue.  He goes one by one to the people who owe a debt to his master.  He asks each of them how much they owe and then considerably slashes their debts.  He fixes the books so that 100 jugs of oil are counted as 50 and 100 containers of wheat are written off as 80.  In essence, he ends up squandering the master’s goods all over again.  This scoundrel of a manager now builds his future by doing what he was accused of doing in the first place.  And, what happens as a result of such action?  The master praises and commends this crooked manager! I am astounded, mystified and perplexed, and I have to ask, “Jesus, what in God’s name is your point?  This is one of the most outrageous stories you have told us, and I am very uncomfortable with what you are saying!” Well, Jesus’ stories were not meant to make us feel comfortable.  They were meant to confront, to challenge conventional wisdom and to shock, and this is one of the most shocking.  Today, we are stopped in our tracks and do not know what to make of this bewildering tale.  Jesus seems to turn our thinking on end with this weird story as he gives us a parable of reversal.  It is as though Jesus says to us, “You have been seeing the world one way.  Let me turn your world upside down.  The moral of my story is not what you think.  My ways are not the world’s ways.”  Jesus’ parables, his teaching and his very presence announced a different world, a reversal of the status quo.  Remember, Jesus told the people that God was not far off, but available to them: the “kingdom is at hand,” he said, right in our midst, not hidden away behind a veil in the temple.  This was radical stuff!  Jesus worked on the Sabbath; he sat down at table with the prostitutes and tax collectors, all the wrong people.  He was continually breaking the rules, and he was an affront to the morality and respectability of the status quo in the religious community.  That is why they had him killed. So, what does this story mean?  Well, maybe, just maybe, this is a parable for us in this complex moment in time, a time when many look to the future and feel a real sense of uncertainty.  As we think about the future, many are experiencing anxiety.  And, during times of uncertainty, we always fear a certain kind of loss, a loss of the world as we have known it.  Yes, just maybe this crazy story is helpful for us right now.  Robert Capon, in his book The Parables of Grace, writes this about today’s passage: The unique contribution of this parable to our understanding of Jesus is its insistence that grace cannot come to the world through respectability.  Respectability regards only life, success, winning; it will have no truck with the grace that works by death and losing – which is the only kind of grace there is.  (The Parables of Grace, p. 150)   That is quite profound and truthfully, quite odd.  Grace works by losing - by death and losing?  Talk about reversal, talk about something that shatters our thinking.  However, that is the message of the gospel.  In the cross of Christ, a place of death and enormous loss, we discover grace.  We discover grace, love and forgiveness beyond measure.  And, we discover a world of grace where the God who loves us suffers with us in the depth of our pain, in the depth of the uncertainties we face, and even in the depth of the loss we experience. If we look again at what this rogue manager does, we might discover that, as he faces his loss, he does something he does not have the authority to do - he forgives debts!  Yes, he forgives debts!  In that sense, Jesus is like the rogue manager.  Many, including the religious leaders, felt Jesus did not have the authority to forgive sin, but he did it anyway and it cost him his life.  He lived by embracing the lost, and he was nailed to a cross.  Such grace, such forgiveness, is not cheap.  Such grace is costly.  But, such grace is the one thing that changes us, the one thing that heals us and the one thing that makes us new. As I think about the life of this congregation, I cannot help but reflect upon the way God has graciously and lovingly been present to us through all that has happened over the past several years.  God has not only been drawing us into God’s love, but also drawing us ever more deeply into discipleship.   As we look to the future, we are called to live into God’s reign where grace, forgiveness and love outperform everything else.  As we look to the future, we are called to live into God’s reign where all are welcomed and loved, oblivious to gender, sexual orientation, ethnicity, race, wealth, social rank and place.  As we look to the future, we are called to live into a grace that shatters the prejudice that blinds us, a grace that gathers together people of every ethnicity and background and makes us one.  As we look to the future, we are called to live into God’s vision of peace for this world and announce the gospel good news of a God who is like that crazy manager and forgives sin.  And, like that crazy, shrewd manager in today’s story, we are called to use our gifts, our resources, and our skills in service to the master, our gracious God.  We are called to invest those gifts in returns that are priceless, not only for us, but for the sake of this very broken world.  As we do this, God can and will use us, use our creativity and even our shrewdness to benefit others and accomplish God’s mission and purpose in this world that God so deeply loves. 

Das Neue Testament wollte Rudolf Bultmann mit Blick auf die Gegenwart interpretieren. Doch mit seinem Programm der Entmythologisierung machte sich der Marburger Professor viele Feinde in evangelischen Kreisen. Er provozierte und spaltete. Autor: Christoph Vormweg

Historical criticism of the Bible oftens threatens believers' faith. Dr. Michael Gleghorn explains that it is often grounded in false assumptions.

Moin Leute, heute gehts weiter mit einem nächsten Theologen: Rudolf Bultmann. Schon zu seinen Lebzeiten hat Bultmann sehr polarisiert. Die einen fanden sehr gut, was er gemacht hat, andere hingegen waren schockiert über seine Gedanken. Wir wollen euch einfach mal seinen Ansatz vorstellen. Uns ist wichtig, dass ihr nicht jedes Wort aus diesem Gespräch auf die Goldwaage legt und vor allem, dass ihr euch selber ein Bild macht. Wir sehen Bultmann in einigen Punkten auch kritisch, aber das heißt ja nicht sich nicht mit ihm auseinanderzusetzen. Bei Fragen meldet euch gerne :)

Every effort has been made to trace all copyright holders, but if any have been inadvertently overlooked The Panpsycast will be pleased to make the necessary arrangements at the first opportunity. All content has been distributed freely, and solely for educational purposes. The bibliography is organised by the authors first name, or the name that was used to refer to the source throughout the audiobook. Alister E. McGrath (2001) Christian Theology an Introduction. Alister E. McGrath (2001) The Christian Theology Reader. 10.2 Theophilus of Antioch on Conditional Immortality. 10.10 Augustine on the Christian Hope. 10.11 Gregory the Great on Purgatory. 10.16 Jonathan Edwards on the Reality of Hell. 10.17 John Wesley on Universal Restoration. 10.18 Rudolf Bultmann on Existential Interpretation of Eschatology.           Bertrand Russell (1957) Why I’m Not a Christian. Brian Davies (2004) An Introduction to Philosophy of Religion: a guide and anthology. Catholic Theology Online – Accessed: 05.07.2018 at [Catholictheology.info/summa-theologica/summa-part3sup.php?q=584]. CBC (1959) Bertrand Russell on Religion [Online Video] - Accessed: 05.07.2018 at [https://www.youtube.com/watch?v=tP4FDLegX9s]. Church of England (2010) Sharing the Gospel of Salvation. Christopher Hitchens (2007) God is Not Great. Daniel Dennett (2006) Breaking the Spell. David F. Ford (1989) The Modern Theologians Volume 1. Chapter 2 Dietrich Bonhoeffer by John D. Godsey. Chapter 9 Karl Rahner by J.A. DiNoia OP. David F. Ford (1989) The Modern Theologians Volume 2. Chapter 12 Feminist Theology by Ann Loades. Chapter 9 Latin American Liberation Theology by Rebecca S. Chopp. David F. Ford (2011) The Future of Christian Theology. David Hume (1748) An Enquiry Concerning Human Understanding. Dietrich Bonhoeffer (1937) The Cost of Discipleship. Dietrich Bonhoeffer (1955/2005) Ethics. Dietrich Bonhoeffer (1959) Letters and Papers from Prison. Dietrich Bonhoeffer (1965) No Rusty Swords. Eric Metaxas (2010) Bonhoeffer: Pastor, Matyr, Prophet, Spy. Guardian.com 'Pope Benedict - Condoms Will Make the Aids Crisis Worse' - Accessed 06.03.18 at [https://www.theguardian.com/world/2009/mar/17/pope-africa-condoms-aids]. Hendrick Kraemer (1938) Christian message in a non-Christian world. Immanuel Kant (1772) Prolegomena to Any Future Metaphysics. Immanuel Kant (1784) What is Enlightenment? Independent.com 'Pope Francis - God is not a man with a beard and a magic wand' - Accessed 05.04.18 at [https://www.independent.co.uk/voices/comment/god-isnt-a-magician-with-a-magic-wand-according-to-the-pope-and-there-are-non-believing-vicars-9824179.html]. Independent.com 'Dr John Sentamu: Next stop Canterbury?' - Accessed 06.05.18 at [https://www.independent.co.uk/news/people/profiles/dr-john-sentamu-next-stop-canterbury-7624760.html]. Jean-Paul Sartre (1944) No Exit. John Hick (1973) God and The Universe of Faith. John Hick (1976) Myth of God Incarnate. John Hick (1983) The Second Christianity. John Locke (1689) Two Treatises of Government. Jordan B. Peterson (2018) Interview with Cathy Newman (Channel 4) - Accessed 04.04.18 at [https://www.youtube.com/watch?v=aMcjxSThD54]. Joseph Fletcher (1966) Situation Ethics. Karl Barth (1932) Church Dogmatics, Volume 1, part 1. Karl Barth (1932) Church Dogmatics, Volume 2, part 2. Karl Marx (1867) Das Kapital . Karl Marx and Fredrich Engels (1848) Communist Manifesto. Karl Rahner's Inclusivism - Accessed 06.07.18 at [http://www.philosopherkings.co.uk/Rahner.html]. Manfred B. Stegar (2009) Globalization: A Very Short Introduction. Mel Thomson (2010) Understand Ethics: Teach Yourself. Michael B. Wilkinson and Michael Wilcockson (2017) Religious Studies for OCR A Level Year 1. Michael B. Wilkinson and Michael Wilcockson (2017) Religious Studies for OCR A Level Year 2. Leonardo Boff (1994) Introduction to Liberation. Libby Ahluwalia (2018) Oxford A Level Religious Studies for OCR Revision Guide. Libby Ahluwalia and Robert Bowie (2017) Oxford A Level Religious Studies for OCR Revision Guide Year 2. Nick Page (2013) The Nearly Infallible History of Christianity. Peter Vardy & Paul Grosch (1994) The Puzzle of Ethics. Pope John Paul II (1990) Redemptoris Missio. Reza Aslan (2013) Zealot: The Life and Times of Jesus of Nazerath. Richard Dawkins (2006) The God Delusion. Robin Gill (2001) The Cambridge Companion to Christian Ethics. Chapter 1 Making Moral Decisions Rowan Williams. Chapter 2 The authority of scripture in Christian Ethics Gareth Jones. Chapter 3 The Old Testament and Christian Ethics John Rogerson. Chapter 4 The Gospels and Christian Ethics Timothy P. Jackson. Chapter 6 Natural Law and Christian Ethics Stephen J. Pope. Sam Harris (2004) The End of Faith: Religion, Terror and the Future of Reason. Scripturalreasoning.org. Sigmund Freud (1923) The Ego and the Id. Sigmund Freud (1927) The Future of an Illusion. Simone de Beauvoir (1949) The Second Sex. 'Swinburne on the Soul' - Accessed 04.05.18 at [People.ds.cam.ac.uk/dhm11/Swinburne.html]. Steven Pinker (2011) The Better Angels of our Nature. Steven Pinker (2018) Enlightenment Now. The Holy Bible – King James Version. The Holy Bible – New International Version. William Paley (1802) Natural Theology or Evidences of the Existence and Attributes of the Deity. Wired.com - ‘1 Million Workers. 90 Million iPhones. 17 Suicides. Who’s to blame?’ - Accessed 01.01.18 at [https://www.wired.com/2011/02/ff-joelinchina]. Yujin Nagasawa (2017) Miracles: A Very Short Introduction.

OBS: Föreläsningen vi tipsar om i slutet av podden är den 12 februari, inte den 5 februari som vi felaktigt säger i podden.  Se mer information här: https://www.facebook.com/events/2026819064263903/ I det nya avsnittet av Tro & Förnuft-podden diskuteras Magnus Abrahamssons avhandling "Jesu uppståndelse som historiskt problem"  (2001, Uppsala Universitet). En hel del av avhandlingen och diskussionen kretsar kring upplysningens utmaningar mot kristen teologi vad gäller tanken att Gud verkar, hur Rudolf Bultmann respektive Wolfhart Pannenberg responderar på den utmaningen och hur man generellt kan tänka om relationen mellan historia och mening, Guds relation till historien och Jesu uppståndelse och dess innebörd. Bultmann gör en existentiell läsning av kristendomen, och menar att man missförstår budskapet om man tror att det handlar om att Gud verkade på ett objektivt sätt i historien. Gud blir då ett objekt och inte en levd erfarenhet. Pannenberg menar att uppståndelsen är nödvändig för att människans existens ska vara meningsfull och menar sig kunna visa att historiskt är Jesu uppståndelse mer trovärdig än förnekandet av uppståndelsen. Avhandlingen är mycket intressant och vi hoppas att lyssningen blir det också! Hållpunkter 00.40: Inledning och presentation av avhandlingens struktur och vår diskussion 05.30: Upplysningens betydelse för bibelvetenskapen 15.30: Presentation av Bultmann 19.10: Avmytologiseringen 22.20: Kritisk fråga till Bultmann: Vad är budskapet bakom myten? 27.30: Hur kan den historiske Jesus vara oviktig för Kristendomen? 28.20: Om dikotomin mellan den empiriska och den meningsfulla historien 31.00: Presentation av Pannenberg 32.00: Pannenbergs ljuserfarenhet 37.30 Autentisk existens 39.20 Hans-Georg Gadamer om mening och historia:  43.00: Erfarenhet och tolkning 44.00: Lonergans kritik av positivismens syn på kunskap 46.00: Distans som nödvändig för förståelse 52.00: Pannenbergs argument för uppståndelsen 54.30: Uppståndelsen som historisk och symbolisk händelse Länkar: "Påverkar forskningens Jesus trons Kristus?" artikel av Bengt Holmberg, professor emeritus i Nya testamentets exegetik vid Lunds Universitet: http://www.kyrkligfornyelse.org/post-18 N T Wright: Can a Scientist Believe the Resurrection? Föredrag vid Faraday Institute for Science and Religion: http://faraday.st-edmunds.cam.ac.uk/Multimedia.php?Mode=Add&ItemID=Item_Multimedia_151&width=720&height=460 Textformat: https://www.faraday.st-edmunds.cam.ac.uk/CIS/Wright/lecture.htm En sammanfattning av N T Wrights argument: https://winteryknight.com/2017/04/16/n-t-wright-lectures-on-the-seven-mutations-caused-by-resurrection-of-jesus-3/

David W. Congdon and Graham Hill discuss Rudolf Bultmann, Karl Barth, and the future of missional theology. The GlobalChurch Project podcast episode 85.David W. Congdon is an author, speaker, and scholar working in the area of theology and culture. He hails originally from Portland, Oregon, completed a B.A. in English at Wheaton College, acquired an M.Div. and Ph.D. in theology from Princeton Theological Seminary, and has since worked in the publishing industry as an academic editor.David W. Congdon is the author of “The Mission of Demythologizing: Rudolf Bultmann’s Dialectical Theology”, “Rudolf Bultmann: A Companion to His Theology”, and most recently, “The God Who Saves: A Dogmatic Sketch.” He is also the coeditor (with W. Travis McMaken) of “Karl Barth in Conversation.” His current research explores the intersection of hermeneutics, intercultural theology, and modern Protestant theology, particularly the work of Rudolf Bultmann and Karl Barth. He is currently working on an introduction to Bultmann for Bloomsbury/T&T Clark, a Bultmann reader for Fortress Press, a volume of Barth and Bultmann’s writings during the height of their debate for Cascade Books, and an edited volume on universalism for Baker Academic.

It is time to talk Rudolf Bultmann and his mission to demythologize the gospel. We shall get zesty! David W. Congdon earned a PhD in theology at Princeton Theological Seminary and is associate editor at IVP Academic. You can check out his blog here. If you want to impress your friends with a giant Bultmann text check out The Mission of Demythologizing. You can check out David's more introductory text to Bultmann here. Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

God is a serious problem... the problem in theology. Today you get to hear from an 89 year young legendary Philosopher of Religion - Schubert Ogden! Schubert M. Ogden is University Distinguished Professor of Theology Emeritus at Perkins School of Theology at Southern Methodist University. As student of Charles Hartshorne and Rudolf Bultmann, he pioneered connections between existentialist and process philosophy. In this mini-lecture and conversation with Philip Clayton, Paul Capetz, and myself its gets seriously nerdy. Here's the crazy thing - he has two new books that are written for a wide audience. In To Teach the Truth  and To Preach the Truth Ogden shows just how flexible his pen is, writing to the people in the pews. If you want to experience his academic work check out the book I mentioned in podcast The Reality of God. Learn more about your ad choices. Visit megaphone.fm/adchoices

Experience is the foundation of how we think about faith and practice. It takes two forms, Experiential -Pietist and Experiential-Activist foundation. Friedrich Schleiermacher, Father of Modern Liberal Theology, held to the Experiential-Pietist foundation. In Christian Faith he stated, "The common element in all howsoever diverse expressions of piety, by which these are conjointly distinguished from all other feelings, or, in other words, the self-identical essence of piety, is this: the consciousness of being absolutely dependent, or, which is the same thing, of being in relation with God. As regards the identification of absolute dependence with 'relation to God' in our proposition: this is to be understood in the sense that the Whence of our receptive and active existence, as implied in this self-consciousness, is to be designated by the word 'God,' and that this is for us the really original signification of that word. God signifies for us simply that which is the co-determinant in this feeling and to which we trace our being in such a state; and any further content of the idea must be evolved out of this fundamental import assigned to it." Schleiermacher claimed that people have dependent feelings or an overwhelming feeling for the need to receive something. God is an abstract idea that people turn to in dependence and the only way we can know anything is through experience. "Christian doctrines are accounts of the Christian religious affection set forth in speech," claimed Schleiermacher. Rudolf Bultmann carried out the task he called, Demythologization and took out what he felt were myths from the Bible text. He felt the Bible was to be used to help the reader experience piety. Charles Finney was famous for his Revivalism and believed conversion was a sense of release and pastors should aim for the emotional experience. In Revivalism, the Gospel is not defined as objective truth with external commands and claims but sheer emotional experience. Consider that in modern times, the psychologizing of the faith becomes moving beyond trauma. It turns Christianity into a therapy or 12-step program. The Experiential-Activist foundation focuses on the experience of the social group. In the social gospel movement, the Gospel is reduced to and defined as the creation of a just society. It is not about eternal life but social life. In Liberation and Feminist theology, the gospel is defined as deliverance for those exploited by certain political or economic situations.

Prälat Prof. DDr. Anton Ziegenaus, Augsburg

Rudolf Bultmann (1884-1976) was a German Lutheran theologian whose work highlighted the difficulties of treating early Christian texts as simple historical narratives, while at the same time highlighting their importance as documents of faith. Henri Gagey, from the Institut Catholique in Paris, is an expert on Bultmann's theology and presents an introduction to it here.