Restitutio

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Do the Gospels give you the impression that the kingdom of God is about to arrive? My guest today is Troy Salinger who wrote an interesting article called, "The Postponement of the Kingdom – A Response to Preterists and Anti-Missionary Rabbis." His idea is that the kingdom of God is a political restoration of the kingdom of Israel to one of David's descendants--and that this kingdom could have come during the time of Christ. However, because the Jewish people, especially the leaders, rejected Jesus as their Messiah, God postponed the coming of the kingdom until a later time. Salinger lays out four points:

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For centuries heresy hunters have labeled those who deny the pre-existence of Jesus "adoptionists." This ancient category was based on the idea some Christian groups denied the virgin birth, thinking instead that Jesus became the son of God at his baptism when God adopted him. Modern scholars such as Bart Ehrman and Michael Bird employ this term to describe several early unitarian Christian groups. My guest today is Dr. Jeremiah Coogan, a scholar of the New Testament and early Christianity. He's written a really helpful journal article analyzing the early so-called adoptionist groups. His conclusion? None of them actually qualifies as adoptionists.

https://youtu.be/zPL25MPwvbM

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- Today I'm interviewing Dr. Jeremiah Coogan. He is the Assistant Professor of NT at the Jesuit School of Theology. He has a PhD from Notre Dame in Christianity and Judaism in Antiquity. Welcome to Restitutio, I'm so glad to talk with you today.- Today we're talking about your article "Rethinking Adoptionism: An Argument for Dismantling a Dubious Category," published in the Scottish Journal of Theology early this year. In this article you argue that the label of adoptionism is a problematic anachronism. To make sure everyone is up to speed on this issue, could you briefly describe what adoptionism is?- Describe the problem with modern scholars retrojecting Nicene controversies into earlier Christian history.- You argue that though there may have existed adoptionists somewhere in the ante-Nicene period, we have no evidence for them. What about Cerinthus?- Let's talk about the Ebionites? Weren't they adoptionists?- Do you think there's a connection between the Christian community of James in Jerusalem and the Ebionites?- What about Theodotus? He and his followers are often cited as adoptionists, but they affirmed the virginal conception of Christ, right? - Let's move on to Paul of Samosata. I see you cited Paul Sample. I got a hold of his dissertation from Northwestern a little while ago and was impressed to see he had collected and translated so many sources about Paul. What do you make of Paul of Samosata's christology?- So your conclusion after analyzing the evidence is that none of these auth

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Ignatius of Antioch lived in the first generation of Christians after the apostles died during the late first and early second century. Modern day apologists regularly point to Ignatius' letters to prove the antiquity of the deity of Christ and one-bishop church governance (monarchical episcopate). But did you know that Ignatius' letters have survived in three different versions or recensions? Although most scholars and textbooks recognize the middle recension as authentic Ignatius, rejecting the shorter and longer versions, my guest today, Pastor Nathan Massie, says otherwise. He argues that the shorter recension is the most authentic.

https://www.youtube.com/watch?v=pUUesuqB0pw

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Let’s face it the New Testament probably calls Jesus God (or god) a couple of times and so do early Christian authors in the second century. However, no one offers much of an explanation for what they mean by the title. Did early Christians think Jesus was God because he represented Yahweh? Did they think he was God because he shared the same eternal being as the Father? Did they think he was a god because that’s just what they would call any immortalized human who lived in heaven? In this presentation I focus on the question from the perspective of Greco-Roman theology. Drawing on the work of David Litwa, Andrew Perriman, Barry Blackburn, and tons of ancient sources I seek to show how Mediterranean converts to Christianity would have perceived Jesus based on their cultural and religious assumptions.

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Below is the paper presented on October 20, 2023 in Springfield, Ohio at the 3rd annual Unitarian Christian Alliance Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes.

Introduction

When early Christian authors called Jesus “god” (or “God”) what did they mean?[1] Modern apologists routinely point to pre-Nicene quotations in order to prove that early Christians always believed in the deity of Christ, by which they mean that he is of the same substance (homoousios) as the Father. However, most historians agree that Christians before the fourth century simply didn’t have the cognitive categories available yet to think of Christ in Nicene or Chalcedonian ways. If this consensus is correct, it behooves us to consider other options for defining what early Christian authors meant. The obvious place to go to get an answer to our initial question is the New Testament. However, as is well known, the handful of instances in which authors unambiguously applied god (θεός) to Christ are fraught with textual uncertainty, grammatical ambiguity, and hermeneutical elasticity.[2]  What’s more, granting that these contested texts[3] all call Jesus “god” provides little insight into what they might mean by that phrase. Turning to the second century, the earliest handful of texts that say Jesus is god are likewise textually uncertain or terse.[4] We must wait until the second half

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Philippians 2.6-11 has generated an immense amount of scholarly literature such as journal articles and monographs not to mention blog posts, video lectures, and podcasts. What does the enigmatic phrase "in the form of God" mean? Did Paul intend us to think Jesus refused to grasp at equality with God or that he refused to exploit the equality he already had? What does it mean that Jesus emptied himself? Today we are getting into the weeds in order to understand what Philippians 2 is all about. I don't want to say too much before you get a chance to listen, but I can at least tell you this: Dr. Perriman does not believe it's about a pre-existent being becoming a human.

"Morphe is never used of the one living God, the one true God, for the simple reason that it always has reference to the external appearance of an object or a person or a god." -Andrew Perriman

My guest today is Andrew Perriman who has a degree in English Language and Literature from Oxford as well as an MPhil and PhD from the London School of Theology where he currently works as an Associate Research Fellow. He teaches New Testament and works with graduate students on biblical interpretation.

See also the previous episode on the other texts in Paul's epistle that traditional Christians think teach Jesus pre-existed.

https://youtu.be/pLBX_DA1acQ

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My guest today is Dr. Andrew Perriman of London who will discuss his recent book In the Form of a God, which is part of the Studies in Early Christology series. (Read Perriman's helpful summary of the book here.) The focus for our conversation is looking at the subject of pre-existence in Paul's epistles. The question before us is whether Paul taught or assumed that Christ had a literal prehuman career prior to his birth. In this interview we'll cover five of the six major texts, including Galatians 4.4, 1 Corinthians 8.6, 1 Corinthians 10.4, 2 Corinthians 8.9, and Colossians 1.15-16. Next week we'll tackle Philippians 2.

Andrew Perriman has a degree in English Language and Literature from Oxford and an MPhil and PhD from the London School of Theology where he currently works as an Associate Research Fellow. He teaches New Testament works with graduate students on biblical interpretation.

https://youtu.be/KfuCJCGVY00

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We've all heard plenty of stories of Trinitarians who begin questioning their received teaching and eventually become Unitarian. However, today, we're bringing you a story that's a little different. My guest is Rick Naviello who held a biblical unitarian view of Jesus for decades before attending evangelical churches and really trying to believe in the Trinity. He did everything he could to convince himself it was true. He thought he had succeeded until... Well, I don't want to give away the punchline, but let's just say he's more convinced of his biblical unitarian faith than ever. (And church history was involved.)

https://www.youtube.com/watch?v=NiKgnzXcOes

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Have you ever read miracle stories in the bible and asked yourself, "I wonder if this happens today?" My guests today are Josh and Daisy Jones of the UK who share their testimonies of God intervening in and through their lives. Hear about Josh's miraculous healing from asthma, Daisy's baptism when a Muslim spoke in tongues, and various adventures walking with God both at home and abroad, especially in Israel. They also talk about their interesting journey to unitarianism as well as their plans to organize the first UCA (Unitarian Christian Alliance) conference in the London area in the summer of 2024.

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Recently Tom Huszti interviewed me for his YouTube channel, the Unitarian Anabaptist. We talked about the importance of geography, archeology, and Greco-Roman history for interpreting the bible, especially the New Testament. Next we delved into early church history, starting with the earliest forms of Jewish Christianity in the first and second centuries. We talked about the Jerusalem church, the Nazarenes, and the Ebionites. Next we considered the persecution many Christians faced at the hands of the Romans for their unwillingness to give their ultimate allegiance to Caesar. The conversation was wide ranging, but what came through over and over is the importance of studying the bible and history in order to restore authentic Christianity and live it out today.

https://www.youtube.com/watch?v=_KefOimH6ZU

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