Open Theism's Attack on the Atonement*
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Winter 2009 Vol. 33 No. 3 from the President the Gospel and the Jewish People
Winter 2009 Vol. 33 No. 3 FROM THE PRESIDENT The Gospel and the Jewish People n our last issue of Kindred Spirit we considered God’s heart for the Arab people and promised to follow that Dallas Theological Seminary’s mission discussion with a look at God’s heart for Jewish people. is to glorify God by equipping godly I servant-leaders for the proclamation The issue you hold in your hands explores that very topic. A boy inserts a prayer of His Word and the building up Several months ago I joined a number of other of the body of Christ worldwide. request into the Wailing Wall evangelical leaders in considering what Scripture reveals in Jerusalem. KINDRED SPIRIT as God’s heart for the Jewish people and how evangelicals Winter 2009 Vol. 33, No. 3 should view Jewish-Christian relations. In the end I joined an esteemed group ISSN 1092–7492 of leaders in signing a public statement prepared by the World Evangelical © 2009. All rights reserved. Alliance. Here’s what we affirmed: Published three times a year by Dallas Theological Seminary As evangelical Christians, we want to express our genuine friendship 3909 Swiss Avenue, Dallas, Texas 75204 and love for the Jewish people. We sadly acknowledge that church Dr. Mark L. Bailey, President history has been marred with anti-Semitic words and deeds; and that at Dr. Mark M. Yarbrough, Vice President of Communications times when the Jewish people were in great peril, the church did far less Sandra L. Glahn, Editor-in-Chief than it should have. -
Statement of the Problem 1
Liberty Baptist Theological Seminary THE INCOMPATIBILITY OF OPEN THEISM WITH THE DOCTRINE OF INERRANCY A Report Presented in Partial Fulfillment Of the Requirements for the Degree of Master of Theology by Stuart M. Mattfield 29 December 2014 Copyright © 2015 by Stuart M. Mattfield All Rights Reserved ii ACKNOWLEDGMENTS As with all things, the first-fruits of my praise goes to God: Father, Son and Spirit. I pray this work brings Him glory and honor. To my love and wife, Heidi Ann: You have been my calm, my sanity, my helpful critic, and my biggest support. Thank you and I love you. To my kids: Madison, Samantha, and Nick: Thank you for your patience, your humor, and your love. Thank you to Dr. Kevin King and Dr. Dan Mitchell. I greatly appreciate your mentorship and patience through this process. iii ABSTRACT The primary purpose of this thesis is to show that the doctrine of open theism denies the doctrine of inerrancy. Specifically open theism falsely interprets Scriptural references to God’s Divine omniscience and sovereignty, and conversely ignores the weighty Scriptural references to those two attributes which attribute perfection and completeness in a manner which open theism explicitly denies. While the doctrine of inerrancy has been hotly debated since the Enlightenment, and mostly so through the modern and postmodern eras, it may be argued that there has been a traditional understanding of the Bible’s inerrancy that is drawn from Scripture, and has been held since the early church fathers up to today’s conservative theologians. This view was codified in October, 1978 in the form of the Chicago Statement of Biblical Inerrancy. -
On Jesus' Eschatological Ignorance
On Jesus’ Eschatological Ignorance Edwin K. P. Chong Version: July 25, 2003 1 Jesus’ ignorance of His return One of the most difficult passages in the New Testament is Mark 13. Epitomizing the difficulty of this chapter is verse 32, which explicitly teaches that Jesus does not know when He will return:1 No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. An identical verse appears in Matthew 24:36. How is this compatible with the orthodox view that Jesus is God and hence is omniscient? Over the centuries, groups like the Ebionites, Arians, and Nestorians2 have used this verse to argue that Jesus was not fully divine.3 In response, the church fathers developed interpretive approaches to Mark 13:32, which today continue to form the basis for theological solutions to this problem. In 451 A.D., the Council of Chalcedon, in Act V, defined the union of the divine and human natures in the person of Christ.4 According to this definition, Christ is “truly God and truly man.” This Chalcedonian formula has since become a hallmark of orthodox Christology. How exactly does this orthodox view reckon with Mark 13:32? In this essay, I outline the prevalent solutions to the controversy surrounding Mark 13:32, the major proponents of each solution, and its basis. I also provide some evaluation of these solutions, indicating which have garnered mainstream acceptance, and why. 1Mark 13:32, New International Version. 2Over the centuries, a number of heresies on the divine and human nature of Christ have emerged. -
Panentheism and Panexperientialism for Open and Relational Theology
Panentheism and Panexperientialism for Open and Relational Theology Thomas Jay Oord and Wm. Andrew Schwartz Open and relational theologies have a particular affinity for panentheism and panexperientialism (panpsychism). These theologies come in various forms, however. And scholars propose various forms of panentheism and panexperi- entialism. Diversity reigns. We begin this essay by describing open and relational theology. We also describe panentheism and panexperientialism, broadly understood. We note reasons why open and relational theists would be attracted to each. And we argue that panentheism and panexperientialism complement one another, al- though a person could be attracted only to one. Much of the essay argues for one form of open and relational theology we think makes the best sense overall. This form includes belief in a personal/ relational God, makes distinctions between God and creatures, affirms God ev- erlastingly creates (thereby denying creatio ex nihilo), and offers a solution to the theoretical aspect of the problem of evil. Adopting panexperientialism and panentheism offers ways to overcome theoretical problems in contemporary thought, while arguably motivating adherents of the view to love (promote overall well-being). 1. Open and Relational Theology The label »open and relational theology« serves as an umbrella designation for a family of theologies.1 This family shares at least two core convictions. The »open« aspect refers to the idea that both creatures and God experience the ongoingness of time. Consequently, both God and creatures face an open, yet to be determined future. Because the future is not actual, it is inherently 1 These include theologies using labels such as open theism, process theism, various relational theologies, some Wesleyan theologies, some feminist theologies, some ecological theologies, some Arminian theologies, some postcolonial theologies, and more. -
A Scriptural and Philosophical Evaluation of the Open Model of God As an Ontological Necessity and Its Compatibility with Evangelical Theology
Ouachita Baptist University Scholarly Commons @ Ouachita Honors Theses Carl Goodson Honors Program 2007 A Scriptural and Philosophical Evaluation of the Open Model of God as an Ontological Necessity and Its Compatibility with Evangelical Theology Richard Garrett Ham Jr. Ouachita Baptist University Follow this and additional works at: https://scholarlycommons.obu.edu/honors_theses Part of the Biblical Studies Commons, Christianity Commons, and the Practical Theology Commons Recommended Citation Ham, Richard Garrett Jr., "A Scriptural and Philosophical Evaluation of the Open Model of God as an Ontological Necessity and Its Compatibility with Evangelical Theology" (2007). Honors Theses. 44. https://scholarlycommons.obu.edu/honors_theses/44 This Thesis is brought to you for free and open access by the Carl Goodson Honors Program at Scholarly Commons @ Ouachita. It has been accepted for inclusion in Honors Theses by an authorized administrator of Scholarly Commons @ Ouachita. For more information, please contact [email protected]. CI IAPTER I: INTRODUCTION .............................................................................................................................. ! Til£ EV.- \ 'I'GELICAL U'I'OEHSTAND II\"G OF SCIHPTUJn: ............................................................................................ 1 1'l1e Nature ofScriplllre ... ................................................................................................................... .................. 3 The Purpose ofScripture. ....... .... ...................... -
IS OPEN THEISM EVANGELICAL? . . . Bruce A. Ware
JETS 45/2 (June 2002) 193–212 DEFINING EVANGELICALISM’S BOUNDARIES THEOLOGICALLY: IS OPEN THEISM EVANGELICAL? bruce a. ware* i. introduction Clark Pinnock is exactly right. After noting (correctly) in his Most Moved Mover that Arminians and Augustinians have co-existed throughout much of the church’s history, and that a number of evangelical theologians today (and not just open theists) are working toward refinements in an evangeli- cal doctrine of God, he asks, “Why draw the line at foreknowledge?”1 A few pages later, he returns to this question: “In raising the issue of the divine foreknowledge, we have not transgressed some rule of theological discourse and placed ourselves outside the pale of orthodoxy. Why can an evangelical not propose a different view of this matter? What church council has de- clared it to be impossible? Since when has this become the criterion of being orthodox or unorthodox, evangelical or not evangelical?”2 What does Pinnock mean when he says that open theists have raised the issue of divine foreknowledge? Simply this: Open theism affirms God’s ex- haustive knowledge of the past and present, but it denies exhaustive divine foreknowledge, in that it denies that God knows—or can know—the future free decisions and actions of his moral creatures, even while it affirms that God knows all future possibilities and all divinely determined and logically- necessary future actualities. As William Hasker explains, “Since the future is genuinely open, since it is possible for a free agent to act in any of several different ways, it follows that it is not possible for God to have complete and exhaustive knowledge of the entire future.”3 So, the specific denial of exhaustive divine foreknowledge is embraced in open theism as central and essential to its own identity. -
Hell: Never, Forever, Or Just for Awhile?
TMSJ 9/2 (Fall 1998) 129-145 HELL: NEVER, FOREVER, OR JUST FOR AWHILE? Richard L. Mayhue Senior Vice President and Dean Professor of Theology and Pastoral Ministries The plethora of literature produced in the last two decades on the basic nature of hell indicates a growing debate in evangelicalism that has not been experienced since the latter half of the nineteenth century. This introductory article to the entire theme issue of TMSJ sets forth the context of the question of whether hell involves conscious torment forever in Gehenna for unbelievers or their annihilation after the final judgment. It discusses historical, philosophical, lexical, contextual, and theological issues that prove crucial to reaching a definitive biblical conclusion. In the end, hell is a conscious, personal torment forever; it is not “just for awhile” before annihilation after the final judgment (conditional immortality) nor is its final retribution “never” (universalism). * * * * * A few noted evangelicals such as Clark Pinnock,1 John Stott,2 and John Wenham3 have in recent years challenged the doctrine of eternal torment forever in hell as God’s final judgment on all unbelievers. James Hunter, in his landmark “sociological interpretation” of evangelicalism, notes that “. it is clear that there is a measurable degree of uneasiness within this generation of Evangelicals with the notion of an eternal damnation.”4 The 1989 evangelical doctrinal caucus “Evangelical Affirmations” surprisingly debated this issue. “Strong disagreements did surface over the position of annihilationism, a view that holds that unsaved souls 1Clark H. Pinnock, “The Conditional View,” in Four Views on Hell, ed. by William Crockett (Grand Rapids: Zondervan, 1996) 135-66. -
EVANGELICAL DICTIONARY of THEOLOGY
EVANGELICAL DICTIONARY of THEOLOGY THIRD EDITION Edited by DANIEL J. TREIER and WALTER A. ELWELL K Daniel J. Treier and Walter A. Elwell, eds., Evangelical Dictionary of Theology Baker Academic, a division of Baker Publishing Group, © 1984, 2001, 2017. Used by permission. _Treier_EvangelicalDicTheo_book.indb 3 8/17/17 2:57 PM 17 18 19 20 21 22 23 7 6 5 4 3 2 1 Evangelical Dictionary of Theology, 3rd edition General Editors: Daniel J. Treier and Walter A. Elwell Advisory Editors: D. Jeffrey Bingham, Cheryl Bridges Johns, John G. Stackhouse Jr., Tite Tiénou, and Kevin J. Vanhoozer © 1984, 2001, 2017 by Baker Publishing Group Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516–6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Names: Treier, Daniel J., 1972– editor. | Elwell, Walter A., editor. Title: Evangelical dictionary of theology / edited by Daniel J. Treier, Walter A. Elwell. Description: Third edition. | Grand Rapids, MI : Baker Academic, a division of Baker Publishing Group, 2017. Identifiers: LCCN 2017027228 | ISBN 9780801039461 (cloth : alk. paper) Subjects: LCSH: Theology—Dictionaries. Classification: LCC BR95 .E87 2017 | DDC 230/.0462403—dc23 LC record available at https://lccn.loc.gov/2017027228 Unless otherwise labeled, Scripture quotations are from the Holy Bible, New International Version®. -
Scripture As Talisman, Specimen, and Dragoman
JETS 50/1 (March 2007) 3–30 SCRIPTURE AS TALISMAN, SPECIMEN, AND DRAGOMAN edwin m. yamauchi* I would like to call attention to three contrasting attitudes towards the Jewish and Christian Scriptures by my title. Scripture as Talisman repre- sents the use of Scriptures by believers with little knowledge of the original setting of the texts, which are used at times for magical ends and at other times are followed literally without regard to their original contexts. Scripture as Specimen represents the critical analysis of the texts by skeptical scholars who view them simply as objects of academic study without faith in their value as divine revelation. Scripture as Dragoman or “interpreter” represents the scholarly study of Scripture by believers such as ETS members, who seek guidance through careful inquiry into the original setting of the texts to de- termine their significance for us today. According to Anthony C. Thiselton, Even if, for the moment, we leave out of account the modern reader’s historical conditionedness, we are still faced with the undeniable fact that if a text is to be understood there must occur an engagement between two sets of horizons (to use Gadamer’s phrase), namely those of the ancient text and those of the modern reader or hearer.1 i. scripture as talisman 2 Magic is still quite prevalent in many places of the world today such as the Caribbean and Africa.3 The world of the Bible was a world pervaded by belief in magic.4 There are some alleged cases of magic in the OT and in the * Edwin M. -
DISTINGUISHED ALUMNI AWARDS CEREMONY Friday, April 16, 2021
welcome to the DISTINGUISHED ALUMNI AWARDS CEREMONY Friday, April 16, 2021 HOSTED BY The Kinkaid School Alumni Association ORDER of EVENTS WELCOME Jonathan Eades Head of School AWARDS PRESENTATION Michel Miller Mullett ‘00 Distinguished Alumni Awards Committee Chair DISTINGUISHED HONORARY ALUMNUS Berdon Lawrence Maritime Industry Leader, Community Advocate, and Wildlife Conservationist DISTINGUISHED ALUMNUS Darrell Bock ‘71 Executive Director of Cultural Engagement and Senior Research Professor of New Testament Studies DISTINGUISHED YOUNG ALUMNA Michelle Cho ‘98 Social Entrepreneur OUTSTANDING ALUMNI SERVICE AWARD Jane Hoffert Moore ‘46 Alumni Board Member Emeritus and Loyal Class Notes Correspondent EDWARD M. TRUSTY JR. CORE VALUES AWARD Tom Wey Longtime Kinkaid Faculty Member and Coach CLOSING REMARKS Jonathan Eades Head of School BERDON LAWRENCE DISTINGUISHED HONORARY ALUMNUS Berdon Lawrence was born in Lake Charles, Louisiana. He graduated from Tulane University in 1964 with a Bachelor’s in Business Administration and in 1965 with a Master’s in Business Administration. He is currently Chairman of L3 Partners, LLC, a family business office that manages investments and real estate. He served as Chairman of the Board of Kirby Corporation from 1999-2010. He was founder and President of Hollywood Marine, a privately owned barge company that operated tank barges and towboats. In 1999, Hollywood Marine merged with Kirby Corporation. Berdon is involved in several community organizations including Baylor College of Medicine Board of Trustees, M.D. Anderson Board of Visitors, The Caesar Kleberg Wildlife Research Institute, and The South Texans’ Property Rights Association. He served on The Kinkaid School's Board of Trustees for 11 years from 2009 until 2020. -
The Contributions of Carl FH Henry And
November 2019 CONTENTS Comment Hauna Ondrey 1 Activist Scholar and Entrepreneurial Administrator: The Contributions of Carl F. H. Henry and Kenneth S. Kantzer to Evangelical Theological Education Stephen R. Spencer 3 Disconnects between Benefactors and Beneficiaries as a Cause of Perpetual Poverty Audrey Mukwavi Matimelo 20 The Importance of Doing History for Effective Ministry in the Twenty-first Century Steve Cochrane 33 Book Reviews Mark Safstrom, Elizabeth Pierre, Philip J. Anderson 46 ISSN 0361-0934 (print) ISSN 2380-8829 (online) Vol. 77, No. 4 November 2019 Editorial Committee Hauna Ondrey, editor Jane Swanson-Nystrom, managing editor Library & Publications Committee Armida Belmonte Stephens Mackenzie Mahon Andrew Meyer Stephen R. Spencer Advisory Committee Rebekah Eklund Kyle J.A. Small Kurt Fredrickson Al Tizon Nilwona Nowlin Owen R. Youngman Willie Peterson Elizabeth Pierre Ex officio Soong-Chan Rah Liz Mosbo VerHage THE COVENANT QUARTERLY is published four times a year (February, May, August, November) in Chicago, Illinois. Copyright ©2019 Covenant Publications, 8303 W. Higgins Road, Chicago, IL 60631. The Covenant Quarterly is the ministerial journal of the Evangelical Covenant Church. Published by North Park Theological Seminary through Covenant Publications, the Quarterly seeks to foster theological reflection on ministerial praxis in service to ECC pastors and the broader church. Editorial correspondence should be sent to the editor, Hauna Ondrey, c/o North Park Theological Seminary, 3225 W. Foster Ave., Chicago, IL 60625; (773) 244-4971, [email protected]. This periodical is indexed in the ATLA Religion Database, published by the American Theologi- cal Library Association, 300 S. Wacker Dr., Suite 2100, Chicago, IL 60606; (888) 665-ATLA; [email protected]; www.atla.com. -
Assistant Professor of New Testament and Christian Origins Anabaptist Mennonite Biblical Seminary 3003 Benham Ave, Elkhart, in 46517 [email protected], C
Curriculum Vitae Drew J. Strait Assistant Professor of New Testament and Christian Origins Anabaptist Mennonite Biblical Seminary 3003 Benham Ave, Elkhart, IN 46517 [email protected], c. 360-480-5695 1. Education Ph.D. University of Pretoria, S. Africa, 2015 Dissertation: Gods, Kings and Benefactors: Resisting the Ruling Power in Early Judaism and Paul's Polemic against Iconic Spectacle in Acts 17:16-32 Committee: Gert Steyn (University of Pretoria) David Moessner (TeXas Christian University) Jeremy Punt (University of Stellenbosch) A.M.R.S. University of Chicago Divinity School, 2013, magna cum laude M. Arts Trinity Evangelical Divinity School, 2009, cum laude B. Arts Whitworth University, 2004, cum laude Field of Study: Religion, minors in Philosophy, Greek & Hebrew 2. Awards and Honors Dunning Distinguished Faculty Lecturer for EXcellence in Teaching and Scholarship, St. Mary's Ecumenical Institute (2017-18) Full-Tuition Doctoral Bursary, University of Pretoria (2012-2014) Theologian in Residence Fellowship, University of Chicago Divinity School (2009-2010) Congregational Fellowship, The Fund for Theological Education (grant matched by the Mennonite Church USA), University of Chicago Divinity School (2009-2010) Shepherd Scholarship, ESTARL, University of Chicago Divinity School (2009-2010) Norman Perrin Travel Award, University of Chicago (2010) Dean’s Scholarship, Trinity Evangelical Divinity School (2007-2008) Leadership Scholarship, Trinity Evangelical Divinity School (2007-2008) Zondervan Greek Scholar’s Award for "Recognition of Outstanding Achievement in the Area of Greek Studies," Whitworth University (2004) 3. Academic Appointments Anabaptist Mennonite Biblical Seminary, Elkhart, IN • Assistant Professor of New Testament and Christian Origins, tenure track (2018 – present) St. Mary's Seminary and University, Baltimore, MD • Professor of Biblical Studies (part-time), 2016-2018 St.