Jesus the social and religious radical – 5 lessons from a dishonourable encounter

The facts about Jesus are clearly stated in the gospels, and they don’t change, but people have so many different understandings of him. The Catholic Jesus or Orthodox Jesus is not the same as the evangelical Protestant Jesus, or the Jesus of liberal Protestant theologians.

I think there is probably some truth in all portraits, including that Jesus was a prophet, and a social and religious radical. Nothing shows this more than his treatment of women and social outcasts.

As Simon the Pharisee discovered when he invited Jesus to a banquet and discussion …..

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Book review: Disarming Scripture

Disarming Scripture by Derek Flood

The Old Testament world was a violent place.

For a christian, the most troubling violence is surely that said to be commanded by God, whether it be Abraham being commanded to sacrifice his son and heir Isaac, Joshua commanded to exterminate Canaanites who are unfortunate enough to be living in the “Promised Land”, the command through Elisha that Jehu should kill all the family of the line of Ahab (Joram, Jezebel and all their relatives), or many other incidents.

Christians must face the challenge: if God commanded these killings, how can we say he is loving?

This book addresses the question of violence attributed to God in the Bible, and how that can be consistent with the non-violent teachings of Jesus. And it comes with recommendations from no lesser luminaries than Walter Brueggemann, Brian McLaren, Peter Enns, Jim Wallis and Brian Zahnd.

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Moving beyond the Reformation: grace, faith and works

One of Martin Luther’s most important arguments with the Catholic Church was his belief that salvation is “the free gift of God’s grace through the believer’s faith in Jesus Christ as redeemer from sin” (Wikipedia). This belief has formed the basis of Protestantism for 5 centuries, and his protest possibly assisted the Catholic Church to refine some of its teachings also.

But the Bible doesn’t seem to be as clear on this as is claimed.

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500 years later – a new reformation

This post is a revised version of my 2014 post The new Reformation.

Martin Luther with iPhone

Martin Luther is examined for heresy.

500 years ago, Martin Luther nailed his 95 theses to the Wittenberg church door, and, it is often said, began the Protestant Reformation.

40 years ago I came to the conclusion that the church in the western world was, in the next few decades, going to go through changes as significant as the Reformation. I felt we had moved away from the truth in several important areas – inward looking and hierarchical churches with structures that hinder rather than help the mission of Jesus, dead orthodoxy in many christians’ lives (including me), and failing to heed Jesus’ teachings on non-violence, acceptance and the perils of wealth – and God surely wouldn’t allow this to continue unchecked.

I think we are now in the middle of this new reformation, and here are some of the signs I see.

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The glory of God

Why did God create the universe, and human beings in it?

A common christian answer is that he did it for his glory. But I’m not so sure.

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Self-giving love and the New Testament

As a young christian I was told that the love God has for us, and the love he wants us to have for others, is a self-giving love, for which the New Testament writers used the Greek word agape. This understanding was reinforced by reading the CS Lewis book, The Four Loves, which spoke about the following Greek words:

  • eros – romantic or sexual love (this word isn’t found in the New Testament);
  • storge – natural affection, as in a family (not used in the New Testament in this form, but used 3 times in compound words);
  • philia – friendship (this word and its derivatives is used many times in the New Testament);
  • agape and agapao – self giving love (by far the most common word for “love” in the New Testament).

Preachers, authors and bloggers still have the same understanding today, and sometimes build take-home lessons on the difference between philia and agape.

But it seems that the meaning of agape may not be as distinct as we have been told, and the two words may not have had very different meanings back then.

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“The light given” – does it make sense?

My (internet) friend Nate has a blog, Finding Truth which I regularly read. We disagree profoundly because Nate is an atheist and former christian, while I still follow Jesus. So we cross swords occasionally, often disagreeing (amicably) with the approach the other takes to questions, evidence and arguments. He is gracious enough to welcome my critical comments, just as I welcome his here.

His latest post is The Light Given, and my disagreement is deep enough to make it difficult to express it in a comment on his blog, so I am commenting here, in the spirit of friendly disagreement and (perhaps) discussion.

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Should christians accept everything in the Old Testament as truly from God?


I was intending getting onto some more positive topics, but I decided I needed to have one more look at this matter.

My previous post, Did God command killings in the Old Testament or was that a misunderstanding?, examined an incident where Jehu became king of Israel by killing the former king, Joram. In discussion on that post, a reader suggested there were ways to interpret these difficult Old Testament passages that didn’t discredit the accuracy of the revelation of God’s character as they believed I was doing.

So let’s have a look in more detail.

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Did God command killings in the Old Testament or was that a misunderstanding?


Arguments rage about the Bible and how we should interpret it, especially about the Old Testament. Conservative christians are often critical of those who take a “liberal” view, which conservatives see as destructive and unfaithful, while sceptics tend to see the conservatives as not following the evidence.

Is there any way to break through on this question? Are there any clues in the Bible itself?

It turns out that there is much food for thought.

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