Essay

According to David Gushee in After Evangelicalism, “Christian humanism” basically means “orienting our lives by a version of Christian faith that is compassionately realistic about the human condition, reflects the best of human knowledge, and enables all kinds of human beings to truly flourish. It’s humane and for human well-being.” If this is the case, then the opposite of Christian humanism might be called Christian misanthropy (misanthropy: “a hatred or distrust of humankind”). ...

UPDATE: Here is the paper that I gave at the 2019 Karl Barth Graduate Student Colloquium at the Center for Barth Studies at Princeton Theological Seminary. INTRODUCTION: “GENTILES” = “WORLD” IS WORSE THAN “ISRAEL” = “CHURCH” On at least one level, Karl Barth’s Römerbrief reading of Romans 9–11 is supersessionist. In general, especially in the second edition, when Paul refers to “Israel” in Romans 9–11, Barth refers to the “Church.”1 He replaces Israel with the Church. That’s supersessionism, case closed. Right? Well, yes and no. It has become increasingly common to at least mitigate or nuance the charge of supersessionism against Barth’s reading of Romans 9–11. Various scholars have broadly argued that, yes, Barth’s handling of Romans 9–11 at least leaves the door open for at least a certain kind of supersessionism, but, no, he wasn’t being quite as careless with Israel as it might initially seem.2 By and large, I agree with these assessments. Barth should have said more about the actual people and history of Israel, but he wasn’t trying to merely displace Israel with the Church, as if the latter were superior and the former were forgotten. He was trying to bring Israel and the Church together in solidarity, in opposition to the arrogance of the Church. ...

(Here’s a PDF of this paper: STEELE_The Tree of Religion Barth and Bonhoeffer on the Tree of Knowledge.) Introduction The precise meaning of the “tree of the knowledge of good and evil” (=TK) has long vexed interpreters of Genesis 2:4–3:24.1 While the “tree of life” (=TL) is mentioned and alluded to throughout the Bible, the TK is explicitly mentioned by its full name just twice (Gen. 2:9, 17).2 Nevertheless, because of the significant role that the TK plays in the narrative, both Dietrich Bonhoeffer and Karl Barth highlight the TK in their theological interpretations of Genesis 1–3. Furthermore, both theologians describe the TK and the knowledge of good and evil (=KGE) in ways that resemble their theological critiques of “religion” as an improper response to divine revelation. ...

(Here’s a PDF of this paper: STEELE_When Will Thy Kingdom Come.) Introduction: “Thy Kingdom [Has/Will] Come”? Just how eschatological is the Lord’s Prayer (=LP; Matt. 6:9–13; Luke 11:2–4), particularly in light of its second petition, “Your kingdom come” (ἐλθέτω ἡ βασιλεία σου, Matt. 6:10a; Luke 11:2d)? In other words, when will God’s kingdom come? Has it already arrived (not eschatological)? Is it in the process of arriving? Or will it arrive at some point in the future (eschatological)? Furthermore, who brings the kingdom about? Humans? God? Or some combination of the two? Settling the question of eschatology involves both the timing and the agency, the when and the who, of the kingdom. ...

What Does It Mean to Be Human? A clue to the answer lies in the asking of the question, for this act presupposes both a [human] subject and object in a dialectic of self-transcendence. As Robert Jenson notes, “in asking this question, we somehow take up a vantage outside ourselves to make ourselves our own objects, get beyond ourselves to look back at ourselves.”[^1] The mystery of human existence is “that I am the subject of the object I am and the object of the subject I am.”[^2] ...

The following essay deals with the theme of the fear of death in White Noise, the novel by Don DeLillo (affiliate link). It is better to go to a funeral than a feast. For death is the destiny of every person, and the living should take this to heart.[1] Don DeLillo’s White Noise, “a paradigm of postmodern literature,”[2] yields the kind of cognitive dissonance that makes you wonder whether the author simply missed the mark, or if you are only confused because you suffer from the postmodern condition which DeLillo adroitly analyzes. ...

(Here’s my paper on Psalm 2, submitted to Dr. M. Sydney Park in partial fulfillment of my Biblical Interpretation course here at Beeson Divinity School. Although I don’t consider this the best thing I’ve ever written, I’d love for you to check this piece out and let me know what you think, because no matter the limitations of the assignment, there’s always room for improvement. Plus, I didn’t have space to talk about all the issues whirring around in my head while writing this paper, and your constructive feedback might very well help me take my next intellectual steps. Click the title below for the .pdf version.) ...

Introduction: Poverty and Wealth In contrast to the affluence of mainstream American culture, poverty is a harsh and painful reality. It can be found in abundance in the urban centers of this country, and in countless other places around the globe. Modern day slavery “more cruel than any beast of prey” (Wright 2005, 136), it traps human beings created in the image of God in a lifestyle of hunger, sickness, anger, and darkness. ...