R. Alan Culpepper

Mercer University, McAfee School of Theology, Emeritus

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R. Alan Culpepper is Dean and Professor Emeritus, McAfee School of Theology, Mercer University (Atlanta, GA), and Research Fellow, Department of Old and New Testament, University of the Free State (Bloemfontein, South Africa).Alan grew up in Chile and Argentina, the son of missionary parents, and received his education at Baylor University, Southern Baptist Theological Seminary, and Duke University. Alan taught New Testament at Southern Baptist Theological seminary in Louisville, Kentucky, and at Baylor University in Waco, Texas, prior to becoming the founding dean of the James and Carolyn McAfee School of Theology at Mercer University, 1995–2016. Education runs in the family. Alan’s wife, Jacquelyn, earned a Ph.D. in education from the University of Georgia and teaches in the Tift College of Education at Mercer University. Their daughter has a master’s degree and works at Meredith College in Raleigh, NC, and their son has an M.A. in Philosophy and an M.B.A. from Baylor University. Three grandchildren now brighten Alan and Jacque’s lives.Alan’s hobbies include fishing, sailing, and woodworking.

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Papers by R. Alan Culpepper

Fulfilment of Scripture and Jesus’ Teachings in Matthew

In die skriflig, Mar 20, 2015

In her University of Chicago dissertation, 'Matthew's narrative web: Over, and over, and over aga... more In her University of Chicago dissertation, 'Matthew's narrative web: Over, and over, and over again ', Janice Capel Anderson (1994) explores the functions and effects of repetition and redundancy in Matthew. Repetition can occur at any number of levels and involve various elements of the narrative, for example verbal repetition, repetition of similar settings, repetition of similar events or repetition of similar comments by the narrator. Especially in an oral context, in which the gospels were probably read or performed for audiences, repetition was an important means of communicating emphasis and insuring that the narrative was being understood. Redundancy involves repetitions, but it has a more technical meaning: 'Redundancy is the availability of information from more than one source' (Anderson 1994:36). Anderson cites C. Cherry's definition of redundancy, not as a feature of narratives, but as a property of communication: 'Briefly, redundancy is a property of language, codes, and sign systems which arises from a superfluity of rules, and which facilitates communications in spite of all the factors of uncertainty acting against it' (Anderson 1994:36, n. 3; Cherry 1957:18-19). Like manned spacecraft that have redundant systems to insure that even if one system fails, another will guarantee that the spacecraft is capable of sustaining human life and completing its mission, redundancy in 1.This article is offered as a tribute to Jan du Rand, whose work has advanced my own understanding of John and introduced the international community to South African scholarship and vice versa. I am particularly grateful for fond memories of visits in each other's homes, hours of conversation, and evenings bicycling together.

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Book Review: Just Peacemaking: Transforming Initiatives for Justice and Peace

Review & Expositor, Aug 1, 1993

He then turns to a brief survey of cultural/religious themes in American history from the Puritan... more He then turns to a brief survey of cultural/religious themes in American history from the Puritans to Walter Rauschenbusch and Robert Schuller. In the process he draws on a wide variety of scholars, writers and social critics including Robert Bellah, Francis Schaeffer, Ralph Waldo Emerson and John Kenneth Galbraith. In fact, one of the benefits of the book is its survey of important themes and ideas from significant analysts of the American experience. Chapters include: the Virgin Land, the American Dream, the American Adam, and forays into an American Gospel. The latter chapter examines the theology and practice of Rauschenbusch, a central spokesperson for the Social Gospel and Schuller whose "possibility thinking" has had a significant influence on recent popular religion. Dyrness is critical of both individuals primarily for their failure to take seriously the realities of human sin. Both reflect a naive response to human nature which is endemic to American progressivism. Schuller's ideology, he believes, "encourages a deep-seated American tendency to evade and ignore negative aspects of life, aspects that cannot be addressed in a fallen world without suffering, defeat, and sometimes even death" (p. 129). In his conclusions, Dyrness calls American readers to understand the transient nature of all human cultures, the "fallenness" of all creation, and the common "stresses/hopes" of all human beings regardless of their cultural setting. He urges a new concern for transcendence and an effort to read the scripture anew beyond preconceived notions— liberal and conservative. This book is a good resource for educators and church people, both clergy and laity. Its brevity and the summary nature of the author's approach means that readers should see it as a sourcebook for facilitating discussion and further study, not a definitive monograph.

The Relationship between the Gospel of John and 1 John

SBL Press eBooks, Sep 7, 2017

The Power of Words and the Tests of Two Wisdoms: James 3

Review & Expositor, Aug 1, 1986

"Sticks tmd stones may break my bones, but words can never hast me." The playground tau... more "Sticks tmd stones may break my bones, but words can never hast me." The playground taunt is learned almost as soon as one learns the sting of thought less words. But words can hurt. Who has not felt the searing pain of rejection or betrayal? Potentially even more harmful than words spoken by others, how ever, are the words that come from our own mouths. What salve can you apply to ease the pain of words you wish you had never spoken? Words have incredible power both to curse and to bless, to injure and to heal. Words can deceive, but they also reveal the inner qualities of personhood. The tongue, therefore, can easily serve as a barometer of character tmd spiritual maturity (see Matt. 12:3437).

The Johannine hypodeigma: a reading of John 13:1-38

Anatomy of the fourth gospel

The Gospel and letters of John

An academic directory and search engine.

John 6: Current Research in Retrospect

BRILL eBooks, 1997

Book Review: The Lord's Prayer by C. Clifton Black

Theology Today, Dec 22, 2021

Machiavelli, and especially Aristotle, whose Nicomachean Ethics and Politics play a prominent rol... more Machiavelli, and especially Aristotle, whose Nicomachean Ethics and Politics play a prominent role in this work. Smith’s handling of Greco-Roman sources is impressive, a quality that is too often neglected in Pauline studies. His comparative approach is thoughtful, sensitive to ancient rhetoric, and helps shed light on Paul’s own use of shared terms. His fourfold framework of citizenship, character, community, and creation is also useful and wellorganized, though the creation chapter with its emphasis on ancient agriculture and the exploitation of slaves leaves too much unsaid. I did not always find myself agreeing with Smith’s interpretation of Paul. His handling of 2 Corinthians 3, for instance, claims that “Neither Paul nor Jeremiah imagine that a new covenant actually replaces an old one; what is new is the enablement of fidelity to the one covenant” (90). Yet in Jer 31:31–34 it is written that the new covenant “will not be like” the Mosaic covenant, as Smith’s own translation words it (94). If Smith is right, does Paul expect Jews and Gentiles to understand and keep “the one covenant” the same way? And how are we to interpret Paul when he tells these Gentiles that the “letter” of the old covenant kills (2 Cor 3:6), brings death (3:7), and relates to the ministry of condemnation (3:9)? Paul’s repeated use of katargeo (“abolish,” “render inoperative”) in relation to the first covenant likewise poses problems for Smith’s interpretation. In his chapter on contemporary conversations, several pages are dedicated to criticizing capitalism, which is said to envision “prosperity for those few who possess or control economic capital” (184). This is not a fair assessment in my opinion. In any economic system that involves sinful human beings, there will doubtless be greed and exploitation, but could Smith provide us with an economic system that has led to more human flourishing for societies than this one? I suspect he would word himself differently had he included among Paul’s conversation partners Adam Smith (The Wealth of Nations) and John Schneider (The Good Affluence: Seeking God in a Culture of Wealth). All the same, these criticisms are not deal-breakers. The work accomplishes what it intends to do, and there is much to commend in it.

John 2:20, “Forty-Six Years”: Revisiting J. A. T. Robinson’s Chronology of Jesus’ Ministry

Book Review: The Second Epistle to the Corinthians

Review & Expositor, Dec 1, 1974

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Book Review: II. Biblical Studies: Interfaces of the Word: Studies in the Evolution of Consciousness and Culture, Communication Arts in the Ancient World

Review & Expositor, 1979

Book Review: II. Biblical Studies: The Dead Sea Scrolls: Qumran in Perspective

Review & Expositor, 1979

Book Review: I. Biblical: Community of the New Age: Studies in Mark's Gospel

Review & Expositor, 1978

Waetjen interprets Matthew in traditional terms as having a five book pentateuchal form. This str... more Waetjen interprets Matthew in traditional terms as having a five book pentateuchal form. This structure, he believes, was adopted by the Evangelist in order to establish a self-understanding among Christian Jews who stood in the continuation of Israel's history; but there is also discontinuity, and Matthew's structure is deliberately a "shattered Pentateuch." Old images are smashed and new directions are set forth in the history of true Isreal. One will never agree with every point in any commentary, but Waetjen's approach brings to bear fresh insights on many passages which have sometimes become shopworn through familiarity. This inexpensive book should prove very valuable not only for understanding Matthew but also for preaching and teaching from Matthew. The hermeneutical task is never far from view. There are some irritants, however. A number of glaring typographical errors occur, and some may have difficulty adjusting to the non-sexist terminology and tendency to jargonize (e.g.,: "the son of man" is rendered "the son of the Human Being").

Jesus as healer in the Gospel of Matthew, part 1: Methodology

In die skriflig, Mar 18, 2016

The theme, 'New Testament and bioethics', 1 is both noteworthy and unusual if for no other reason... more The theme, 'New Testament and bioethics', 1 is both noteworthy and unusual if for no other reason than because demands for specialisation mean that communication between healthcare professionals and biblical scholars seldom occurs. Some may naturally assume that it will be an exercise in simply lifting out from the New Testament ethical statements and principles that can be useful to doctors, patients, and medical professionals. These can be useful as they make decisions about courses of treatment, avenues of research, end of life procedures, and a host of other issues that lie within our grasp or on our frontiers. Such an approach to the topic, however, is much too narrow and overlooks the profound differences in the various ways healing is understood today and was understood in the ancient world. In actual fact, the challenge of drawing ethical guidance from the New Testament is so daunting that the temptation is to simply identify the challenges posed by our theme. I will resist this temptation, but it would be irresponsible to try to proceed without taking stock of these challenges. The ampersand in our theme promises to bring together faith and science, sacred scripture and biomedicine. Doing so requires engaging the debate between faith and science both in our twentyfirst century context and in the ancient Jewish, Mediterranean, Hellenistic, and Roman cultures in which the New Testament was written. The clash of cultures and the suspicions raised on both sides of the science and faith dialectic are certainly not new; they predate the New Testament. Early in the 2nd century bc Jesus ben Sirach, a Jewish wisdom teacher embracing the authority of the Torah while facing the transformation of Jewish culture by the new wave of Hellenism, grudgingly advised his pupils to avail themselves of the healing arts of physicians, while at the same time warning them to seek God's healing help first. Listen to his ambivalence: Honor physicians for their services, for the Lord created them; for their gift of healing comes from the Most High, and they are rewarded by the king.

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Book Review: I. Biblical Studies: The Gospel of John and Judaism

Review & Expositor, 1976

Mark 11:15–19

Interpretation, Apr 1, 1980

Matthew and John

SBL Press eBooks, Oct 23, 2017

Jesus as Healer in the Gospel of Matthew, Part II: Jesus as Healer in Matthew 8–9

In die skriflig, Mar 18, 2016

In part I of this article, we developed a methodological approach to the healing narratives in th... more In part I of this article, we developed a methodological approach to the healing narratives in the Gospel of Matthew, drawing from work in the fields of medical anthropology, Second Temple Judaism, narrative criticism and implied ethics. In this part, we turn to the concentration of healing stories in Matthew 8-9. We will look in particular for ways they contribute to major Matthean themes, the didactic function of these stories and their implications for bioethics. Reading the healing stories in their literary context Before turning to the healing stories, we must note the importance of two further elements of the gospel narrative that guide our reading: the virtues that are explicitly introduced in these chapters, and the location and structure of this collection of healing stories. Explicit references to ethical virtues in Matthew 8-9 1 On the way to identifying the narrative's implied ethics, the reader should take note of its explicit ethical references. Indeed, the values named throughout the Gospel are relevant, but for this inquiry we will limit our attention to the ethical norms and virtues that appear in these two chapters. Of particular interest is the only reference to physicians (ἰατρόι) in Matthew (9:12). Jesus responds to his opponents: 'Those who are well have no need of a physician, but those who are sick. Go and learn what this means, "I desire mercy, not sacrifice"' (9:13). The quotation is from Hosea 6:6 (LXX). Later in this section, two blind men come to Jesus with the pointed request, 'Have mercy on us' (9:27). Finally, the summary statement at the end of the section, which reports that Jesus went about the cities and villages 'curing every disease and every illness' (πᾶσαν νόσον καὶ πᾶσαν μαλακίαν-9:35), explains that he 'had compassion (ἐσπλαγχνίσθη) on them' (9:36). Compassion and mercy appear therefore as primary impulses for Jesus' healing ministry. The Structure of the collection of miracle stories in Matthew 8-9 The structure of the material in Matthew 8-9 provides further clues to its emphases. These chapters contain three units of miracle stories with two, three or four healings in each one with teachings on discipleship interspersed between the three triads: Unit I 8:1-4 Jesus cleanses a leper 8:5-13 Jesus heals a centurion's servant 8:14-17 Jesus heals Peter's mother-in-law and others Teachings on Discipleship 8:18-22 Sayings on discipleship 2 1.All further references to the Gospel of Matthew will be indicated only by chapters and verses.

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God's Righteousness in the Life of His People Romans 12–15

Review & Expositor, Dec 1, 1976

These are the most neglected chapters in Romans. Yet, they comprise (1) the part of the epistle i... more These are the most neglected chapters in Romans. Yet, they comprise (1) the part of the epistle in which Paul exposes the practical implications of the theology he has so majestically presented in the earlier chapters and (2) the part of the epistle from which we learn the most about the church(es) in Rome. To teach Romans 1-11 in detail while rushing through Romans 12-15 is to risk something which would have been abhorrent to Paul—reducing the proclamation of the righteousness of God manifested in His provision of a means of justification for all to an abstract theological system detached from the life of the believer. Romans 12-15 make it clear that Paul intended his foregoing extended theological argument to call forth a response of gratitude and commitment which would reorient the life of the community. The ethical instruction, or paraenesis, presented in these chapters is not intended, however, to be the basis for a new religious legalism. Rather, it is illustrative of what the response of gratitude will mean given the redemptive character of God's relationship with man.

Fulfilment of Scripture and Jesus’ Teachings in Matthew

In die skriflig, Mar 20, 2015

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Book Review: Just Peacemaking: Transforming Initiatives for Justice and Peace

Review & Expositor, Aug 1, 1993