Robert B. Strimple
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The Responsibility of the Church in Our New Age
A"''''......... .-..,lIEa_..__ .Ar_·• ..-r.... Liberal Arts Education in the "'••' r1 Tradition of Historic Presbyterianism rinity Christian College is located Trinity is a young school. It opened Tin Palos Heights, Illinois, a suburb its doors seven years ago to thirty-five EM.nraIS ... of Chicago. Presently it is a two year students. Under our Lord's gracious college with plans to become a four blessing the school now numbers 205 year school by 1970. The freshman regular day students. There is also an class enrolling September, 1967 should interesting evening school progra1ll be the first class to graduate from which is attracting more and more at Trinity's four year program. The jun tention. Of special interest to the read ior year will be introduced, D.V., Sep ers of this journal is the fact that two tember, 1969 and the senior year, Sep tember, 1970. (continued on page 7) ..... 1 " A son's tribute to the Scrubgrass creek or the trailing arbutus patch. It was not his Scot na ture to verbalize but he saw the "ser mons in stone, books in running A Goodly Heritage brooks and God in everything," and so did we. Small wonder we always ROBERT L. ATWELL looked forward to the Sabbath. Would that we had more living illustrations t one a.m. the phone rang. From Word of God written, is the infallible that a properly strict Sabbath is also A 1,400 miles my brother's voice rule for both faith and practice. This an irresistibly joyous Sabbath. said, "Bob, get hold of yourself, I've is our confessional position. -
PRESBYTERIANISM in AMERICA the 20 Century
WRS Journal 13:2 (August 2006) 26-43 PRESBYTERIANISM IN AMERICA The 20th Century John A. Battle The final third century of Presbyterianism in America has witnessed the collapse of the mainline Presbyterian churches into liberalism and decline, the emergence of a number of smaller, conservative denominations and agencies, and a renewed interest in Reformed theology throughout the evangelical world. The history of Presbyterianism in the twentieth century is very complex, with certain themes running through the entire century along with new and radical developments. Looking back over the last hundred years from a biblical perspective, one can see three major periods, characterized by different stages of development or decline. The entire period begins with the Presbyterian Church being overwhelmingly conservative, and united theologically, and ends with the same church being largely liberal and fragmented, with several conservative defections. I have chosen two dates during the century as marking these watershed changes in the Presbyterian Church: (1) the issuing of the 1934 mandate requiring J. Gresham Machen and others to support the church’s official Board of Foreign Missions, and (2) the adoption of the Confession of 1967. The Presbyterian Church moves to a new gospel (1900-1934) At the beginning of the century When the twentieth century opened, the Presbyterians in America were largely contained in the Presbyterian Church U.S.A. (PCUSA, the Northern church) and the Presbyterian Church in the U.S. (PCUS, the Southern church). There were a few smaller Presbyterian denominations, such as the pro-Arminian Cumberland Presbyterian Church and several Scottish Presbyterian bodies, including the United Presbyterian Church of North America and various other branches of the older Associate and Reformed Presbyteries and Synods. -
Continuity and Tradition: the Prominent Role of Cyrillian Christology In
Jacopo Gnisci Jacopo Gnisci CONTINUITY AND TRADITION: THE PROMINENT ROLE OF CYRILLIAN CHRISTOLOGY IN FIFTEENTH AND SIXTEENTH CENTURY ETHIOPIA The Ethiopian Tewahedo Church is one of the oldest in the world. Its clergy maintains that Christianity arrived in the country during the first century AD (Yesehaq 1997: 13), as a result of the conversion of the Ethiopian Eunuch, narrated in the Acts of the Apostles (8:26-39). For most scholars, however, the history of Christianity in the region begins with the conversion of the Aksumite ruler Ezana, approximately during the first half of the fourth century AD.1 For historical and geographical reasons, throughout most of its long history the Ethiopian Church has shared strong ties with Egypt and, in particular, with the Coptic Orthodox Church of Alexandria. For instance, a conspicuous part of its literary corpus, both canonical and apocryphal, is drawn from Coptic sources (Cerulli 1961 67:70). Its liturgy and theology were also profoundly affected by the developments that took place in Alexandria (Mercer 1970).2 Furthermore, the writings of one of the most influential Alexandrian theologians, Cyril of Alexandria (c. 378-444), played a particularly significant role in shaping Ethiopian theology .3 The purpose of this paper is to highlight the enduring importance and influence of Cyril's thought on certain aspects of Ethiopian Christology from the early developments of Christianity in the country to the fifteenth and sixteenth centuries. Its aim, therefore, is not to offer a detailed examination of Cyril’s work, or more generally of Ethiopian Christology. Rather, its purpose is to emphasize a substantial continuity in the traditional understanding of the nature of Christ amongst Christian 1 For a more detailed introduction to the history of Ethiopian Christianity, see Kaplan (1982); Munro-Hay (2003). -
AN OVERVIEW and CRITIQUE of the NEW PERSPECTIVE on PAUL's DOCTRINE of JUSTIFICATION: Part Two-The New Perspective Critiqued (1) Jeffery Smith'
AN OVERVIEW AND CRITIQUE OF THE NEW PERSPECTIVE ON PAUL'S DOCTRINE OF JUSTIFICATION: Part Two-The New Perspective Critiqued (1) Jeffery Smith' In a previous article I sought to give an overview of what has been called "The New Perspective on Paul"l. Specific focus was given to those aspects of the New Perspective (NP) that most directly touch on the doctrine of justification by faith. We considered its leading proponents, primary tenets, growing influence, subtle appeal, and alarming implications. In this and following articles, we will take up a summary critique of the NP. This article will address historical and hermeneutical problems with the NP. Those to follow will take up some of its exegetical problems. The Historical Problem with the New Perspective: Was 2nd Temple Judaism Really a Religion of Grace? As we saw in the previous article, much of the NP approach to Paul is based on the assertion that 2nd Temple Judaism was a religion of grace. One might argue that this assertion is the Iynchpin, the keystone, the foundation, the cornerstone, the bedrock of the NP. This assertion (or assumption) is primarily based on the conclusions of E.P. Sanders in his Paul and Palestinian Judaism. It all starts with Sanders. James Dunn puts it this way: Judaism is first and foremost a religion of grace ... Somewhat surprisingly, the picture Sanders painted of what he called covenant nom ism is remarkably like the classic Reformation theology of works .... that good works are the consequence and outworking of divine grace, not the means by which that grace is first attained ... -
Calvinism Vs Wesleyan Arminianism
The Comparison of Calvinism and Wesleyan Arminianism by Carl L. Possehl Membership Class Resource B.S., Upper Iowa University, 1968 M.C.M., Olivet Nazarene University, 1991 Pastor, Plantation Wesleyan Church 10/95 Edition When we start to investigate the difference between Calvinism and Wesleyan Arminianism, the question must be asked: "For Whom Did Christ Die?" Many Christians answer the question with these Scriptures: (Failing, 1978, pp.1-3) JOH 3:16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (NIV) We believe that "whoever" means "any person, and ...that any person can believe, by the assisting Spirit of God." (Failing, 1978, pp.1-3) 1Timothy 2:3-4 This is good, and pleases God our Savior, (4) who wants all men to be saved and to come to a knowledge of the truth. (NIV) 2PE 3:9 The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance. (NIV) REV 22:17 The Spirit and the bride say, "Come!" And let him who hears say, "Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life. (NIV) (Matthew 28:19-20 NIV) Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (20) and teaching them to obey everything I have commanded you. -
Joseph Ratzinger. Concerning the Notion of Person in Theology
assumed in Christ and in the new law (on the basis of the Retrieving the Tradition resolution of the eternal law into the Christic predestination), and that which is assumed is not abolished: quod est assumpturn est senmtum. To one who does not believe, it is always possible to demonstrate the intrinsic reasonableness of a norm which is Concerning the notion of person knowable even naturally, without failing from the beginning to present it as an ingredient of a whole which receives its full in theology foundation only jn the Chdstic perspective. Cardinal Joseph Ratzinger Relativity toward the other constitutes the human person. The human person is the event or being of relativity. The concept of person, as well as the idea that stands behind this concept, is a product of Christian theology. In other words, it grew in the first place out of the interplay between human thought and the data of Christian faith and so entered intellec- tual history. The concept of the person is thus, to speak with Gilson, one of the contributions to human thought made pos- sible and provided by Christian faith. It did not simply grow out of mere human philosophizing, but out of the interplay between philosophy and the antecedent given of faith, espe- cially Scripture. More specifically, the concept of person arose from two questions that have from the very beginning urged themselves upon Christian thought as central: namely, the question, 'What is God?" (i.e., the God whom we encounter in Scripture); and, "Who is Christ?" In order to answer these fundamental questions that arose as soon as faith began to re- flect, Christian thought made use of the philosophically insig- nificant or entirely unused concept "prosopon" = "persona." It thereby gave to this word a new meaning and opened up a new dimension of human thought. -
A Complete Course
A Complete Course Forum Theological Midwest Author: Rev.© Peter V. Armenio Publisher:www.theologicalforum.org Rev. James Socias Copyright MIDWEST THEOLOGICAL FORUM Downers Grove, Illinois iii CONTENTS xiv Abbreviations Used for 43 Sidebar: The Sanhedrin the Books of the Bible 44 St. Paul xiv Abbreviations Used for 44 The Conversion of St. Paul Documents of the Magisterium 46 An Interlude—the Conversion of Cornelius and the Commencement of the Mission xv Foreword by Francis Cardinal George, to the Gentiles Archbishop of Chicago 47 St. Paul, “Apostle of the Gentiles” xvi Introduction 48 Sidebar and Maps: The Travels of St. Paul 50 The Council of Jerusalem (A.D. 49– 50) 1 Background to Church History: 51 Missionary Activities of the Apostles The Roman World 54 Sidebar: Magicians and Imposter Apostles 3 Part I: The Hellenistic Worldview 54 Conclusion 4 Map: Alexander’s Empire 55 Study Guide 5 Part II: The Romans 6 Map: The Roman Empire 59 Chapter 2: The Early Christians 8 Roman Expansion and the Rise of the Empire 62 Part I: Beliefs and Practices: The Spiritual 9 Sidebar: Spartacus, Leader of a Slave Revolt Life of the Early Christians 10 The Roman Empire: The Reign of Augustus 63 Baptism 11 Sidebar: All Roads Lead to Rome 65 Agape and the Eucharist 12 Cultural Impact of the Romans 66 Churches 13 Religion in the Roman Republic and 67 Sidebar: The Catacombs Roman Empire 68 Maps: The Early Growth of Christianity 14 Foreign Cults 70 Holy Days 15 Stoicism 70 Sidebar: Christian Symbols 15 Economic and Social Stratification of 71 The Papacy Roman -
Eph 5:1-2 A. Second-Personal Life with Jesus Christ, Rev. 3:14-22
Bible Doctrines (T/G/B ) Theology June 25, 2017 Eschatology Thanatology Ecclesiology Matthew 22:36-40; 2 Pet 1:2-4; 1 Cor 13:1-7; Eph 5:1-2 Israelology Dispensationalism Doxology A. Second-personal life with Jesus Christ, Rev. 3:14-22. Hodology Soteriology - 8 principles on life with Christ and the problem of a closed heart. Hamartiology Natural Law Anthropology B. Through the Bible, Rom 11:1-16: The hardening of Israel. Angelology - 5 reasons God is not through with Israel. Pneumatology Christology Paterology C. Hermeneutics: Natural Law 32, Rom 2:14. Natural Law and America’s Trinitarianism Cosmology founding fathers. Theology Proper - 6 principles on natural law and the American experiment. Bibliology Natural Theology Foundations/Reality 7 Hermeneutics 33 D. Bible doctrine: the Glory of God 35 (John 1:14; 12:23-24; 13:31-32; 17:1; -Natural Law-31 1 Cor 1:27-31). 6 Science 51 5 Language 155 - 6 principles on the glory of God. 4 Epistemology 32 Existence 50 History 50 3 Metaphysics 32 Trans. 50 2 Reality - Logic, 32 http://www.fbcweb.org/sermons.html - Truth, 32 1 Realism – 32 Historical overview of Christology on how “the Word BECAME flesh/sarx.” 1. Rejection of Ebionism (denial of Jesus’s divinity), a Jewish heresy (contra 1 John 2:2). 2. Rejection of Docetism (denial of Jesus’s human nature), contra 1 Jn 4:3; 2 John 4:7. 3. Ignatius (d. 170) defends Incarnation against Docetism with “Communicatio idiomatum.” 4. Justin Martyr the apologist (d. 165) defends transcendence of the Logos using Stoic concepts. -
Calvin's Christology from Geneva to Belgium
0 Calvin’s Christology from Geneva to Belgium: The Importance of Calvin’s Institutes for Understanding the XIX and XXXV Articles of the Belgic Confession of Faith Written by J. Alberto Paredes Submitted to: Prof. Derek W. H. Thomas, Ph.D. In May 2019 In Attendance of Those Requirements For The HT731 Theology of John Calvin Course As the Assigned Research Paper At the Reformed Theological Seminary, Charlotte, NC. 1 Calvin’s Christology from Geneva to Belgium: The Importance of Calvin’s Institutes for Understanding the XIX and XXXV Articles of the Belgic Confession of Faith The study of the person of Christ has been a central topic in the theological discourse for centuries. This area of study on theology, known as Christology,1 gives us some aid for us to answer the question made by Jesus himself to his disciples on Caesarea Philippi: … who do you say I am?2 Even then, people differed about the reality of his nature. On the very instant someone begins to utter any response to this question, they are confessing what we have come to call a creed.3 After Christ’s resurrection, and centuries later, it was no more his divinity which was a subject of debate, but his human nature. Thus, some written documents begun to rise from the earliest stages of the church to state what Christendom ought to believe in this regard.4 When reading these documents, one is able to see a development in regard to the theological language used, especially in the way this question is answered. -
The Chalcedonian Christology of St John Damascene : Philosophical Terminology and Theological Arguments
Durham E-Theses The Chalcedonian Christology of St John Damascene : philosophical terminology and theological arguments Metallidis, George How to cite: Metallidis, George (2003) The Chalcedonian Christology of St John Damascene : philosophical terminology and theological arguments, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/1085/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 UNIVERSITY OF DURHAM DEPARTMENT OF THEOLOGY GEORGE METALLIDIS The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consentand information derived from it should be acknowledged. The Chalcedonian Christology of St John Damascene: Philosophical Terminology and Theological Arguments PhD Thesis/FourthYear Supervisor: Prof. ANDREW LOUTH 0-I OCT2003 Durham 2003 The ChalcedonianChristology of St John Damascene To my Mother Despoina The ChalcedonianChristology of St John Damascene CONTENTS Page ABBREVIATIONS 7 ACKNOWLEDGMENT 12 INTRODUCTION 14 CHAPTER ONE TheLife of St John Damascene 1. -
The Truth of Divine Impassibility: a New Look at an Old Argument Jeffrey G Silcock
198 Jeffrey G Silcock The truth of divine impassibility: a new look at an old argument Jeffrey G Silcock Jeff is head of the History and Systematic Theology Department at ALC and serves as chair of the LCA’s Commission on Theology and Inter-Church Relations. Introduction From his Nazi prison cell in 1944, Dietrich Bonhoeffer wrote to his friend Eberhard Bethge that ‘only the suffering God can help’.1 Just after the war, the Japanese Lutheran theologian Kazoh Kitamori published his ground-breaking book, Theology of the pain of God,2 based around Jeremiah 31:20, where he developed a similar theology of the cross: the pain of God heals our pain. In the suffering of Christ, God himself suffers. In 1973 Jürgen Moltmann came out with his classic, The crucified God, where he takes this further and develops a critical theology of the cross. He holds that a ‘theology after Auschwitz’ has to revise completely the traditional doctrine of God that teaches divine impassibility. Moltmann at the outset reflects on his own experience: ‘Shattered and broken, the survivors of my generation were then returning from camps and hospitals to the lecture room. A theology which did not speak of God in the sight of the one who was abandoned and crucified would have had nothing to say to us then’.3 The old teaching of classical theism that God is beyond suffering died in the death camps of WWII and was no longer tenable. Moltmann wrote his book, which had an enormous impact in its day, with the conviction that only if God is not detached from human suffering, but willingly enters into it with compassion, is there any hope for the future. -
Aspects of Arminian Soteriology in Methodist-Lutheran Ecumenical Dialogues in 20Th and 21St Century
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Helsingin yliopiston digitaalinen arkisto ASPECTS OF ARMINIAN SOTERIOLOGY IN METHODIST-LUTHERAN ECUMENICAL DIALOGUES IN 20TH AND 21ST CENTURY Mikko Satama Master’s Thesis University of Helsinki Faculty of Theology Department of Systematic Theology Ecumenical Studies 18th January 2009 HELSINGIN YLIOPISTO − HELSINGFORS UNIVERSITET Tiedekunta/Osasto − Fakultet/Sektion Laitos − Institution Teologinen tiedekunta Systemaattisen teologian laitos Tekijä − Författare Mikko Satama Työn nimi − Arbetets title Aspects of Arminian Soteriology in Methodist-Lutheran Ecumenical Dialogues in 20th and 21st Century Oppiaine − Läroämne Ekumeniikka Työn laji − Arbetets art Aika − Datum Sivumäärä − Sidoantal Pro Gradu -tutkielma 18.1.2009 94 Tiivistelmä − Referat The aim of this thesis is to analyse the key ecumenical dialogues between Methodists and Lutherans from the perspective of Arminian soteriology and Methodist theology in general. The primary research question is defined as: “To what extent do the dialogues under analysis relate to Arminian soteriology?” By seeking an answer to this question, new knowledge is sought on the current soteriological position of the Methodist-Lutheran dialogues, the contemporary Methodist theology and the commonalities between the Lutheran and Arminian understanding of soteriology. This way the soteriological picture of the Methodist-Lutheran discussions is clarified. The dialogues under analysis were selected on the basis of versatility. Firstly, the sole world organisation level dialogue was chosen: The Church – Community of Grace. Additionally, the document World Methodist Council and the Joint Declaration on the Doctrine of Justification is analysed as a supporting document. Secondly, a document concerning the discussions between two main-line churches in the United States of America was selected: Confessing Our Faith Together.