Some time ago I began a series on the notorious biblical passages that form part of the historical discussion about women in positions of leadership in the church. I expressed some reservations there about wading into the subject, because I don’t think many people are interested in what people who disagree with them have to say about this. So I included there some cautions about how I’m going to approach the subject, and specifically about the sorts of objections I’m not interested in. If you plan to read on, and especially if you plan to comment, it might be best to read that post first.
Then I began the series, starting with a look at a word St Paul uses to describe the relationship between men and women, while he is discussing men’s and women’s roles in the churches in Corinth and Ephesus. That word, which he applies to men, is kephalē (κεφαλή), and literally means “head.” In that blog post, I observed that kephalē in the New Testament does not mean “source,” which some say was Paul’s intended meaning, but rather it is used to mean a literal head, or else, when it is used metaphorically, it refers to “preeminence, priority, authority or superiority in some broad sense encompassing shades of these meanings.” That is what the raw data in the New Testament shows us.
This time I will turn to the Septuagint, the Greek version of the Old Testament widely used in early Christianity. You can check the observations I make by seeing for yourself how the word is used there. In the resource I have used for this analysis, kephalē occurs a few hundred times. I have read each of these instances (in English, confirming that kephalē is the word I am observing where this is not clear). I know, doing the groundwork is dry and boring. But you have to do it in order to have any right to tell people what the evidence shows. The approach I am taking here is observing how kephalē is used and describing these “groups” of meaning. Continue reading “Kephalē in the Septuagint”→
I recently gave a talk about conditional immortality – an understanding of human beings as mortal, not having an immortal soul, dissolving in death, and depending on the resurrection of the dead to experience eternal life.
Often such talks are about the biblical case for this point of view, a case that I think is impressive. Not this time. This time, I wanted to share some thoughts about fear and doubt, and the roles they play in how we respond to what Scripture teaches about human nature, death, and destiny.
Now is not the time to be saying “let’s not forget, we’re all sinners who need Jesus.”
If you follow the world of famous Christian speakers and writers, you already know the terrible news about Ravi Zacharias. I haven’t made use of his work here at Right Reason before, but that’s only because it was popular level work rather than scholarly work, and I often didn’t agree with his arguments. But in light of the terrible things we now know about his predatory behaviour, that’s neither here nor there.
People are going to be commenting on this for a long time, and there are ways of doing so that are potentially helpful, and ways that aren’t.
Those who believe in Jesus “will not die forever,” unlike those who will. Even Aquinas agrees!
A while ago I wrote a post explaining that many Bible translations get John 11:25-26 wrong. They quote Jesus as saying “whoever lives and believes in me will never die.” This gives some people the impression (rightly or wrongly) that if you are a believer in Jesus, even when your body dies, you keep living because you go to heaven, continuously enjoying the eternal life that has already begun. As I explained (and you should read that post if this sounds strange to you, οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα is correctly translated not as “will never die,” but rather “will not die forever.” If you believe in Jesus, you won’t suffer the fate of dying forever. This is not a claim that you won’t die ever, but rather that you won’t die forever. You will die one day, but will be spared the fate of the lost, which is a final and irrevocable death, never to live again. Continue reading “Aquinas agrees: Jesus said we will “not die forever.””→
I’ve started listing to Pints with Aquinas very recently. So recently that I only just listened to episode four today. But you’ve had a few too many pints with Aquinas if you think the host’s argument for purgatory is a good one.
The podcast is well made and easy to listen to, and Matt Fradd presents it well. His dedication not only to his audience but to Christ is evident, and his passion is contagious. But I don’t know how long I’ll be listening. Time will tell. In today’s episode (ie the one I listened to today), I rolled my eyes as Matt repeated as fact the chestnut that all of the books used in the Catholic Bible were accepted by Christians until the Reformation, when Protestants started throwing out books that contradicted their theology. Nobody faithfully representing history in an informed manner would say this, as I’ve shown in the past. Is the podcast going to turn out to just be another bad Catholic apologetics ministry? I hope not. As I said, time will tell. The podcast might turn out to be my all-time favourite! Continue reading “A bad argument for purgatory”→
Let’s shift our conversations about things we care about away from social media giants, and back into the blogosphere.
It’s nearly always a bad idea to have all the power in the hands of a few. This reality has boiled over in the world of social media recently. Twitter and Facebook accounts, not just of President Donald Trump but of a number of political conservative, right-leaning, or libertarian people have recently found their social media accounts suspended. The phenomenon has been described as a purge, and is quite evidently not being done on the basis of worrying posts that might incite violence. Perhaps the most peace-loving politician in America, Ron Paul, wrote about his concerns over social media censoring viewpoints, and promptly found himself locked out of managing his Facebook account. The phenomenon has affected hundreds here in New Zealand as well.
The stories I see are similar: Users learn that their accounts have been suspended on the grounds that they have “repeatedly” violated an unspecified term or condition, in spite of there actually being no previous warnings of any such thing. It has been said for some time that social media giants are strongly left-leaning and applied their policies in a discriminatory way towards those who lean the other way. The claim that this is mere paranoia has increasingly become a ludicrous one, and now nobody with any powers of observation can deny it.
There are several issues going on in this sinister conduct, and one of them obviously concerns whether or not social media corporate giants should act in such a censorious way. They should not. But another issue is here: We should not be arranging our lives and social interactions in such a way that makes us so reliant on so few providers. This much power should never have ended up in the hands of Twitter, Facebook, or Google, and it must be taken back. Continue reading “Let’s digitally decentralise”→
I understand the appeal of looking for that perfect church that is the “right fit” for you. I’ve engaged in that search, too. But as much as I understand that drive, I’ve been getting pushback against that from my own thoughts and growing convictions. In engaging in this sort of quest for the church that’s “just right for me,” we’re short-changing ourselves, we’re short-changing the local church we aren’t participating in, and we’re potentially distorting the wider Church. Continue reading “Support your local”→
Yesterday, on Wednesday the 12th of February 2020, I gave the eulogy at the funeral of my Father, Michael Anthony Peoples, usually known as Mick (1941-2020). He was 78.
It was one of the hardest things I’ve done, whether people could tell or not, but it was an honour to do so. I didn’t record it at the time. I had thought that I might, but at the time I was just focused on keeping it together and trying to help the service run smoothly, so it escaped my attention. It would have felt strange to record it now and share that recording. For those who would like to read what I said, I have reproduced it below. I hope it goes without saying that this was not a talk given to a room full of scholars, or even a sermon preached to my fellow parishioners (although I certainly took the opportunity to share some small insights in the short time I had). It was a talk given to Dad’s grieving family who had come to say goodbye, for now at least, by one of them. I share it here for those who wanted a copy of what I said, and for those who might have liked to attend but were not able (and for anyone who is curious).
I have not shared a photo of my father here, as I do not usually share photos of family in public places. My Facebook account is limited to my Facebook friends.