Sublime

Rather, they fit remarkably well into the complete picture of Jesus’ ministry. There is no dividing line, enabling us to bracket off different aspects, isolating the mighty works, so as then, perhaps, to declare them later accretions.

1. Functional rationalism

The evangelical feminists who maintain otherwise must shoulder the burden of proof to demonstrate what evidence we have omitted (or skewed) that would prove their case.

the Christian claim that in Jesus of Nazareth the creator of the world—the whole world, not a Christian subset of the world!—is being rescued and renewed. Of course, non-Christians will say they don’t believe this. But Christians do, or at least should—and are therefore committed to believing that the new creation launched in Jesus is good news for

Chilton, indeed, argues that what Judas betrayed, and what Jesus was crucified for, was not his action in the Temple but his regarding of himself and his followers as a counter-Temple movement;96 but this simply confirms the current tendency, which I believe to be profoundly correct, to associate the Temple with Jesus’ death.

This will be a theme of my book: modern theologies of the New Testament were failures from a Christian point of view precisely because what they ended up offering was bad history, bad theology, or both.

Fabrications are not suited to the life of faith. They don’t wear well.

Much has been made of the famous story of Jesus in Bethany with Mary and Martha (Luke 10:38–42).

attempting to keep the devotional and the critical together in one interpretative process: