-
Modern Christianity has a habit of sanding Scripture until it feels safe to touch. Comfort is emphasized over conviction. Belief is celebrated apart from formation. But the Bible was not written for comfort-first audiences. It was forged in exile, persecution, famine, political collapse, and occupied land. This is not a defense of fire-and-brimstone preaching or
-
Why This Passage Does Not Say What Many Assume—But Says Something Stronger Few passages in the New Testament are cited more confidently—and read more hastily—than Philippians 2:6–11. For many, it functions as a theological shortcut: a compressed proof that Jesus’ divine status is the primary concern of the text. But when read carefully, Philippians 2
-
What This Argument Is — and What It Is Not If the previous post unsettled you, that reaction is understandable. For many Christians, language about Jesus has been framed almost entirely by later doctrinal debates. Questions of who Jesus is are often assumed to precede every other concern, and any attempt to begin elsewhere can
-
Why the New Testament Often Teaches Recognition Before Definition One of the quiet habits modern readers bring to Scripture is the expectation that clarity must arrive immediately—preferably in the form of precise definitions. What is this? What category does it belong to? How do we explain it cleanly? These are not illegitimate questions. But they
-
Why Scripture Asks a Different Question About Jesus Than We Usually Do There is a question many of us instinctively bring to the Gospels when we talk about Jesus: “So… is Jesus God—yes or no?” It feels decisive. Necessary. Even faithful. But there is a quiet problem with beginning there: that is not how Scripture
-
Ancient Greek—and Hebrew—manuscripts were not written the way modern readers expect. From classical antiquity through the early centuries AD, most literary and sacred texts were written in scriptio continua: a continuous stream of letters with no spaces between words, no punctuation, no capitalization, and no paragraph breaks. All letters were written in uppercase (majuscule) form.
-
Introduction: Why This Is Not a Side Issue Modern Christian theology often treats Jewish agency as an introductory concept—useful for background color, but ultimately insufficient once “real theology” begins. The New Testament does not. If we fail to understand shelīaḥ (שליח), we do not merely miss nuance; we mishear how first-century Jews would have understood
-
The claim that Luke—whether the infancy narratives in chapters 1–2 or the Gospel as a whole—is ahistorical is not new. Nor is it fringe. But it does sit at the far edge of an already skeptical interpretive spectrum, and that placement matters. Much of the confusion surrounding Luke is not primarily evidential but definitional. Before surveying
-
How Narrative Theology, Authority, and the Talmidim Model Converge The New Testament gives us no gap between Jesus’ ministry and the apostolic church. The same discipleship logic that shaped Jesus’ call to follow Him becomes, in Acts, the organizing principle of early Christian communities. Nowhere is that continuity clearer than in Acts 15. This chapter—often
-
A Manual for Allegiance, Not a Treatise on Belief If we want to know how the apostles actually formed churches, not merely what they believed, few documents are as illuminating as the Didache. Often titled The Teaching of the Lord through the Twelve Apostles to the Nations, the Didache is a brief, anonymous work, likely
-
Subscribe
Subscribed
Already have a WordPress.com account? Log in now.
Restoring Apostolic Faith 