RESURRECTION: The Final Destiny for each human being

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

1 Corinthians 15.21-26, 51-53 [21] For since death came through a human being, the resurrection of the dead has also come through a human being; [22] for as all die in Adam, so all will be made alive in Christ. [23] But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. [24] Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. [25] For he must reign until he has put all his enemies under his feet. [26] The last enemy to be destroyed is death... [51] Listen, I will tell you a mystery! We will not all die, but we will all be changed, [52] in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. [53] For this perishable body must put on imperishability, and this mortal body must put on immortality.

APOKATASTASIS: The Final Destiny for all of creation

This is a sample chapter from my Systematic Theology project "Theology for Thriving". 📎MORE TO THE STORY notes are not part of the main text of the book, but additional resources, charts, or other materials from Biblical Theology class resources.

Romans 8.28-29, 35-39 [28] We know that all things work together for good for those who love God, who are called according to his purpose. [29] For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family... [35] Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? [36] As it is written, “For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.” [37] No, in all these things we are more than conquerors through him who loved us. [38] For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, [39] nor height, nor depth, nor anything else in all creation, will be able to separate us from the Love of God in Christ Jesus our Lord.

A.I. Personhood: Sacriligious or Sacrosanct?

Recently someone close to me asked me this question: "Have you considered the quasireligious nature of creating Artificial Intelligence in the image of humanity? And if it is religious, do you consider it blasphemy?" 

This really gets at the core theological issue of what it means for humanity to create other things. On one hand, you have the original temptation in the Garden: Eat of the fruit, and you will become like God! We are tempted to usurp God's position by creating creatures that are "unnatural". And this is the height of blasphemy: To put ourselves on God's throne, taking upon ourselves the Divine prerogative to shape and mold reality. In this view, creating A.I. which imitates human personhood is a sacrilege. It is the height of human hubris. It is the abomination of desolation foretold by the prophets, in which we put a human made machine in the Holy Place that should only be occupied by God. 

But not so fast. The most ancient view of salvation, held by the Eastern Orthodox churches and many others, is that salvation is precisely to be restored to our Divine Identity in Christ and partake of God's very life. This is called "Theosis", and it is the logical outcome of being "made in God's image" as God's children. Through the life, death, and resurrection of Jesus Christ (who is God made human), we are likewise able to "share in the Divine Nature" (2Peter 1.4). Jesus even quotes the Psalms to remind us "You are gods, children of the Most High, all of you..." (cf. Psalm 82.6; John 10.34-36). And the Church Father Athanasius summed it up in the fourth century when he said "God became human that humans might become divine" (On the Incarnation 54.3). The implications of all of this are that we are made to be creative creatures who mirror our Creative Creator in all forms of new kinds of created things. Even Artificial Intelligence. 

Why does Veggie Tales not picture Christ or salvation?

Many of us grew up watching Veggie Tales, or raised kids who grew up watching Veggie Tales. To this day I still sing "Where is my Hairbrush" on a regular basis (due to the fact that I, like Larry the Cucumber, do not have any hair). It was a source of memorable "Silly Songs", very enjoyable retellings of Biblical stories (even if over-simplified and sanitized), relatable moral lessons, and even occasional wry commentary about living in a Consumer Society (check out "Sport Utility Vehicle" sometime). Veggie Tales has inspired people to love them, despise them, and parody them.

But there is one surprising thing about this staple of Christian childhood formation: It never pictures Jesus, or any of the characters entering into a saving relationship with God!

On the Importance of being Oysters

An Exploration of Humanism via Oysterhood

I am reading through Daniel Klein's wonderful little book "Every Time I Find the Meaning of Life, They Change It: Wisdom of the Great Philosophers on How to Live." Starting on page 81 he has a wonderful meditation on the David Hume quote “The life of man is of no greater importance to the universe than that of an oyster.” Klein makes a lot of great points there which lead back to meaningfulness and fulfillment in life, despite our existential smallness. I don't want to recount his points here (because he does a better job with his ideas than I would, and you should read the book). But I want to supplement his insights with my own wonderings as I read Hume's nihilist assessment of the importance of both man and oyster.

The Seasons of the Church Year Visualized

In the Church, the yearly rhythm of the  Liturgical Year or Christian Calendar takes us through two broad movements, as God the Father works through God the Son and God the Spirit to knit us into God's Life. This circular diagram illustrates the cyclical rhythm of Christian worship and spiritual life, grounding believers in the unfolding story of salvation. It begins conceptually not on January 1st, but with the season of Advent. The circular format emphasizes that we revisit these foundational events and themes annually, deepening our understanding and participation in them.

If you would like this chart in PDF, including slides which present a "buildup" from an empty chart, to the complete chart, going through the Christian year, click HERE for the entire Chart Packet. You can also get high res images of the FULL CHART and the EMPTY CHART.

Some Pros and Cons for Papal Supremacy

The Roman Church's use of the title "Catholic," derived from the Greek word for "universal," presents a historical and theological tension. While undoubtedly an ancient and globally significant communion, its claim to universality is challenged by the historical reality that the Bishop of Rome was initially understood as a co-equal patriarch alongside the leaders of other major Christian centers like Constantinople, Alexandria, and Jerusalem, particularly during the era of the first seven Ecumenical Councils (ending 787 CE). The later assertion of Roman primacy contributed significantly to the tragic divisions within Christendom, leading first to the Great Schism with the Eastern Orthodox and subsequently to the fractures of the Protestant Reformation, meaning the Roman Church has arguably never represented the entirety of the universal Church. 

The Inclusive Gospel of School Chaplaincy

Especially on Christian High Holy Days like Ash Wednesday, I am asked how School Chaplains proclaim the Good News of Jesus in the midst of a diverse school environment, with students and staff of all faiths and no faith at all. Unlike local Episcopal parishes, in our pews we have Christians and Muslims, Jews and Gentiles, Hindus and Buddhists, Sikh and Secular, and everyone in between and beyond. I could use fancy language and talk about how chaplains navigate the particularity of Christ's Incarnation and the universality of God's Love, or about how we discern between models of Theological exclusivism and pluralism and inclusivism. But let me see if I can do it in a few paragraphs without specialized language:

Three Strands of Classical Liberalism

Recently, I have been part of a book study of Patrick J. Deneen’s “Why Liberalism Failed”. Three conversations into Deneen and I find myself continually frustrated by his loose use of the word Liberalism to mean anything and everything corrosive in contemporary culture, ranging from radical libertarianism to deconstructive relativism to unrestrained consumer capitalism. I also find he is quick to demonize liberalism– or rather his version of “liberalism”-- while very reticent to acknowledge the good liberalism has brought, which has never appeared en masse in any large society on earth. Goods such as universal suffrage, modern science, sustained engagement across radically different cultures, and civil rights for all kinds of people historically excluded or diminished across cultures (women, POC, LGBTQ, disabled, etc.). When I decide where to eat at night, or where to work on the weekday, or where to worship on the weekend, I have the choice between dozens of cultures and thousands of different opportunities, all within 15 minutes of my house. And that doesn’t happen without Liberalism. So, in order to balance the ledger, I would like to present my corrective to Deneen, in what I am calling the three strands of Classical Liberalism.

The Psychological function of Theodicy

Over the years, no theological subject has consumed quite as much of my time in sermons and pastoral counseling and teaching and writing as the subject of Theodicy has. Theodicy is the classical problem of how to view evil, suffering, and death in light of the claim that God is real, and God really is good and powerful and wise. It is the question of how to justify this Good God in light of a world filled to the brim with horrific suffering, or at least how to justify us who believe there is such a God. I have written essays about it, made charts detailing it, and reviewed books about it. And almost all of that has been spent in describing the objective state of affairs in the world in light of Theodicy: Is God real or not? Is God good or not?

But I have not spent a whole lot of time talking about how the problems– and “solutions”-- of Theodicy function for those of us who are engaged in this discussion. Here I would like to dive a little deeper into an area I skim the surface of in my longest essay on the Monstrosity of Theodicy:

Textual Legalism versus Values Trajectory in applying Biblical Commands

The selective and often hypocritical application of biblical law is a persistent feature in modern discourse. It's a pattern where scripture functions like an à la carte menu: certain laws, particularly those useful for condemning others, are treated as immutable, literal commands, while those that impinge upon personal convenience or lifestyle are readily dismissed. One sees this clearly when, for instance, some heterosexual cis-gender individuals champion a strict interpretation of Levitical passages concerning sexuality to marginalize LGBTQ+ people. Yet, this same demand for literal adherence frequently evaporates when faced with equally explicit commands to challenge the oppression that builds wealth, welcome immigrants, reject greed, avoid dishonesty, or provide sacrificially for the poor—injunctions that might require significant personal or societal change. This selective legalism ultimately undermines its own claims by applying biblical authority inconsistently, weaponizing it against some while shielding the self.

Evil and things that go Bump in the Night

A Sermon for Halloween based on Ephesians 6.10-18

[10] Be strong in the Lord and in his mighty power. [11] Put on the full armor of God, so that you can take your stand against the devil’s schemes. [12] For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the forces of evil in the spiritual realms. 

[13] Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. [14] Stand firm then, with the belt of truth buckled around your waist, with the breastplate of justice in place, [15] and with your feet fitted with the readiness that comes from the good news of peace. 

[16] In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. [17] Take the helmet of salvation and the sword of the Spirit, which is the word of God. [18] And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people. 

The Incarnation and divine embodiments

The Truth of the unique top-down Kenosis of God who becomes incarnate in the person of Jesus of Nazareth does not need to be in conflict with the claims of Divinity in other spiritual paths. It can be true that the great Avatars and Bodhisattvas and Gurus and Saints are all bottom-up realizations of humans who experienced that they are one with God and one in God and that God lives through them. And it can still be uniquely true that the central Self of God— the Self who contains and imagines into being all other selves— that this Self has uniquely become a human self in Jesus. The many bottom-up realizations and the one top-down incarnation can all be expressive of the same truth: That the One Love has emptied themself to become many, so that all our many-ness can be realized and gathered up into One Love. The Love incarnate in Jesus is the Archetype of all of us, in whom we all participate, and toward whom we all journey. Just as an Archetype does not contradict copies of varying fidelity and perspective, but rather fulfills them all, so also the Incarnation does not contradict myriad divine embodiments, but rather fulfills them all. 

World Scripture: A Comparative Anthology of Sacred Texts

If you are a Religious Practitioner, Spiritual Person, Student of Theology, or just love understanding how people make sense of the world and their purpose in it, I have a resource for you!

Metric Maladies: The Disease of elevating Quantity over Quality

As Jerry Z. Muller notes in his book "The Tyranny of Metrics", we live in an age of "metric fixation". We use quantitative data to give us the assurance of success (or failure) because it simplifies what can be a bewildering sea of qualitative information and experience. But as helpful as some quantitative data can be at some times, it also can be deceptive. Over-reliance on quantitative data can become a poor replacement for the inherently messy, multi-causal process of discernment. Quantities can be mis-attributed, mis-assigned, and mis-counted to give decision makers a false assurance.

The Entangled Reality of Spirit and Water Baptism

Ever since I began following Jesus in my late teens, I have read about the debate over the nature, efficacy, and relationship between Spirit baptism and Water baptism. Are these two separate events? Are they one event? Does one lead to the other? Does one exclude the other? To unpack this, here are some preliminary definitions and some Scriptural sources they draw on:

Acts and Afterlife, Hope and Gospel

Recently a friend online posted this quote:

"In all of the evangelistic sermons in the Book of Acts, none of them makes an appeal to afterlife issues. If you cannot preach the gospel without an appeal to afterlife issues (heaven and hell), you cannot preach the gospel like the Apostles." --Brian Zahnd

From what I know of Zahnd— and that’s not more than a cursory glance because he has not really piqued my interest— it seems like he is not really into recovering the New Testament Church as part of his project. In fact, from what I can remember, he seems to think the New Testament and Old Testament are problematic in important ways (and on some points I agree). But, if this is the case, why tell anyone to evangelize more like the Apostles did? If the Apostles were fundamentally flawed in several ways, why should we look to them as a template about how to evangelize?

You are a Theophany

Every single person is a theophany. May we all see God’s image in each and every person God puts in our path, and welcome them as we would welcome God. 

Genesis 1.27 So God created humankind in his image, in the image of God he created them; male and female he created them.

Matthew 5.14-16 You are the light of the world. A city built on a hill cannot be hid… Let your light shine before others, so that they may see your good works and give glory to your Father in heaven.

Luke 9.48 Jesus said to them, “Whoever welcomes this child in my name welcomes me, and whoever welcomes me welcomes the one who sent me; for the least among all of you is the greatest.”

The glory of God is humanity fully alive, and human life is the vision of God. (Saint Irenaeus of Lyons, Against Heresies 4.20.7)

You are a theophany, made to shine the Light of Christ to others. So… shine!

Wittgenstein and Hope beyond hope

Recently a friend of mine posted a neat quote by Wittgenstein:

One can imagine an animal angry, fearful, sad, joyful, startled. But hopeful? And why not? A dog believes his master is at the door. But can he also believe that his master will come the day after tomorrow? —And what can he not do here? —How do I do it? — What answer am I supposed to give to this?Can only those hope who can talk? Only those who have mastered the use of language? That is to say, the manifestations of hope are modifications of this complicated form of life. (Ludwig Wittgenstein, “Philosophy of Psychology — a Fragment,” i.)

Provocation on Revisionists, Traditionalists, and Jesus

Revisionists often proclaim Jesus as a radical prophet of the justice of God who overturns Empire, while denying or ignoring Jesus as the Incarnation of God in solidarity with humanity. 

Traditionalists often proclaim Jesus as the Incarnation of God in solidarity with humanity, while denying or ignoring Jesus as a radical prophet of the justice of God who overturns Empire. 

I think the outline of a solution is obvious: Both general trajectories are right in what they affirm and wrong in what they deny. 

Jesus is a radical prophet of the justice of God who overturns Empire BECAUSE Jesus is the Incarnation of God in solidarity with humanity.