Married to the incomparable @katieraekugler. Trying to survive raising Eli and Brady (and Hank, the dog).
Dec 17, 2025 • 9 tweets • 2 min read
ECT / Annihilationism / Universalism
1/9
It's actually not that hard to problematize the notion that certain, key biblical texts "translate" smoothly into one or other of the major views of final judgement.
Let's take a famous text: Matt. 25.31–46 (Sheep and Goats)
2/9
We don't have to play lexical games with aionios in 25.41, 46. Certainly in most ancient Jewish and Christian sources the accent usually falls on the qualitative rather than the quantitative (i.e. eternal or timeless) nature of the "age"; but contra e.g. Hart, Ramelli, et al
Dec 10, 2025 • 7 tweets • 2 min read
1/7
If retributive justice is the view that unless God says a decisive No—intended not to renew, to restore, and/or to perfect—to evil, thereby attesting to and upholding his justice, then divine justice is undermined, I agree.
If retributive justice is the view that unless God says a decisive No as and when human creatures participate in evil then divine justice is undermined, I agree.
For me, both the exegetical (esp. Rom. 8.3 within chs. 1—8 as a whole) and metaphysical rub comes in when and
Oct 24, 2025 • 9 tweets • 2 min read
🧵on Early Divine Christology and the So-Called "Development" of Christology.
1/9
Here Paula Fredriksen well (and, per usual, rhetorically skillfully) represents the dominant understanding: "One last historical problem with early very high Christology: it renders the next
2/9
several centuries of theological development all but incomprehensible… Why indeed did the Arian controversy even happen at all, if the radical identification of Jesus with God had already debuted back in the mid-first century? Why, if Paul provides the Christological Big
