Getting Back in the Race the Cure for Backsliding
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Experimental Union and Communion with Christ
Experiential Union ARTHUR W. PINK (1886-1952) EXPERIENTIAL UNION Contents 1. Oneness in Heart with God ...................................................................................... 3 2. The Nature and Character of Our Union ............................................................... 8 3. The Maintenance of Our Union ............................................................................ 14 4. God’s Present Relationship to Us .......................................................................... 20 5. Our Backsliding ........................................................................................................ 25 First, “Remember from whence thou art fallen.” ................................................. 28 Second, “and repent.” ............................................................................................. 28 Third, “And do the first works.” ........................................................................... 29 6. The Restoration to Fellowship with Christ .......................................................... 31 © Copyright 1999 Chapel Library: annotation and compilation. Printed in the USA. All Scripture quotations are from the King James Version. Chapel Library does not necessarily agree with all the doctrinal positions of the authors it publishes. Permission is expressly granted to reproduce this material by any means, provided 1) you do not charge beyond a nominal sum for cost of duplication, and 2) this copyright notice and all the text on this page are included. Chapel -
Jesus's Direct Experiences of God the Father
Jesus’s direct experiences of God the Father: a paradox within Jewish theology and gateway to human experience of God J. Slater Department of Philosophy & Systematic Theology University of South Africa PRETORIA E-mail: [email protected] Abstract Jesus’s direct experiences of God the Father: a paradox within Jewish theology and gateway to human experience of God With the unavailability of a consistently similar and collectively accepted biblical definition of a „direct experience of God‟, this article sets out to explore Jesus‟s direct experience of God the Father within the Hebrew environment, which states that no one can see God „face to face‟ and live (Exod. 33:17-20). An im- mediate or direct experience of God is no doubt biblically rooted, but the nature and understanding thereof is largely a product of philosophers and theologians within the context of their worldviews. This article makes the case that Jesus had immediate experiences of God the Father, and this operates from the position that a direct experience of God is a fun- damental property of the human reality. It sets out to explore the intimate nature and characteristics of Jesus‟s immediate experiences of God the Father. This is done in the light of the paradoxical religious considerations of the Israelites (Gen. 32:30; Exod. 33:20) where God said to Moses: „You cannot see my face; for no one can see me and live.‟ But Genesis 32:30 records Jacob as saying: „For I have seen God face to face and my life is preserved.‟ While the paradox is furthered by John 1:18: „No one has seen God at any time …‟, Christians in Paul‟s time appear to have departed from such Hebraic reticence. -
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. -
Wesleys Trinitarian Ordo Salutis
JOURNAL A Quarterly for Church Renewal VOLUME 14 . NUMBER 4 . 2005 Wesleys Trinitarian Ordo Salutis Corrie M. Aukema Cieslukowski Elmer M. Colyer INTRODUCTION .If)ne of the curious facts evident to anyone who spends ~ even a brief amount of time examining the secondary lit erature on John Wesley (the founder of Methodism) and his theology is how little has been written on Wesley's doctrine of the Trinity, save for a spate of recent articles.} Indeed, there is scant discussion of the Trinity in many books devoted to Wes ley's theology. This dearth of attention to the Trinity is especially clear in the area of Wesley's soteriology, his understanding of the ordo salutis (order of salvation). A classic example of this is The Scripture Way of Salvation: The Heart of John Wesley's Theology, a significant work by one of the premier contemporary experts on Wesley's theology.2 There is no chapter, and not even a subsection of a chapter, that deals with the Trinitarian deep structure of Wesley's understanding of salvation.3 In fact, there is no reference to the Trinity in the index and hardly any mention of the Trinity anywhere in the book despite the fact that Wesley understood the ordo in Trinitarian terms. Another example is Randy Maddox's book, Responsible Grace: John Wesley's Practical Theology.4 Maddox's study is out standing, possibly the best summary of Wesley's theology to WESLEY'S TRINITARIAN ORDO SALUTIS 107 106 WESLEY'S TRINITARIAN ORDO SALUTIS THE TRADITIONAL READING come into print in the past twenty years. -
Wesleyan Worship and the Means of Grace
WESLEYAN WORSHIP AND THE MEANS OF GRACE Robert W. Gribben The first of three keynote addresses given at the 7th Australasian Centre for Wesleyan Research Conference, Brisbane 12-13 August 2016 This article explores the question, ‘What is Wesleyan worship?’ by investigating John Wesley’s use of the means of grace and of hymn singing. The role of hymns as a valuable mode of teaching doctrine is highlighted. The liturgical minimalism of nineteenth-century Methodism and the impact of revivalism are identified as contributing causes of the loss of Wesley’s worship practices among Methodists. ____________________________________________________ Introduction I had better begin by defining my terms. My title was not ‘Methodist worship’, though these lectures will be very brief if Methodism is not included! I do, however, want to keep Mr Wesley - as his disciples still call John - as my plumbline. As I was preparing for this weekend, I was also reading - I am embarrassed to say, for the first time - David Hempton’s ground-breaking study, Methodism, Empire of the Spirit.1 It is a breathtaking survey and reframing of the Methodist movement, and perhaps the first which adequately embraces both its British and its American forms. It is also most eloquently written and a joy to read. Hempton breaks the pattern of writing about Wesley and Methodism by those who are devoted to, and defensive of the man and his movement. That, I suspect, is where I still was when I began; I hope I have learned from Hempton. One thing Hempton and others have borne in upon me in recent times, though a glance at the membership of the World Methodist Council would confirm it, is that there is no one single way of being ‘Wesleyan’. -
The Church Doctrine of Inspiration,” Carl F.H
Geoffrey W. Bromiley, “The Church Doctrine of Inspiration,” Carl F.H. Henry, ed., Revelation and the Bible. Contemporary Evangelical Thought. Grand Rapids: Baker, 1958 / London: The Tyndale Press, 1959. pp.205-217. 13 The Church Doctrine of Inspiration Geoffrey W. Bromiley [p.205] The starting-point of the Church’s doctrine of inspiration is obviously to be found in the self- witness of the Bible itself. This has already been treated in a previous chapter, and no more than a brief summary is required in the present context. As far as the Old Testament is concerned, both the Law and the prophetic writings purport to come from God, and in specific cases the New Testament links the giving of messages through human speakers or writers with the activity of the Holy Spirit. Inspiration thus arises naturally and necessarily from the divine source and authority. Nor does it refer only to an ecstatic upsurge of the human spirit; the reference is plainly to the inworking of the Holy Ghost. In the New Testament it is made clear that divine authority extends to the whole of the Old; for example, our Lord shows his disciples “in all the scriptures the things concerning himself” (Luke 24:27). Again, the activity of the Holy Spirit is given a general reference. We read that the Psalmist speaks in the Spirit in Psalm 110 (Matt. 22:43). And finally the two primary verses in II Timothy 3:16 and II Peter 1:21 tell us that “all scripture is given by inspiration of God,” and that “holy men of God spake as they were moved by the Holy Ghost.” It is to be noted that the linking of the Biblical writings with the Holy Spirit means that they are brought into direct relationship with the work of the Spirit, namely, to bear witness to Jesus Christ. -
Scenes and Means of Grace • Gilson Waldkoenig 327
Scenes and Means of Grace • Gilson Waldkoenig 327 Theme Articles Scenes and Means of Grace By Gilson Waldkoenig Abstract: The Word, Baptism, and Holy Communion—key means of grace according to the Lutheran tradition—take place in a web of earthly conditions whenever they are celebrated. Generating their own scenes of grace, the means of grace give voice, sense of place, and creativity where those are otherwise threatened. Other scenes of grace complement the means of grace, similarly bringing voice, place, and creativity in the face of environmental and social injustices. Martin Luther’s affirmation of Christ’s presence in creation, both in means of grace and throughout God’s world, is a strategic and meaningful threshold for Christians to engage environment and justice while continuing to listen and look for the grace in Christ that feeds and shapes them. Key Terms: ecotheology, grace, nature, environment, place, Luther An Appalachian Scene into another round of boom-and-bust exploitation, in cruel repetition of its past. Clear-cut in the nineteenth century, the oil, gas, and coal indus- Tucked into the ridges of Pennsylvania is a little- tries ruled the region thereafter. Communities of known gap in which stunning views from its people imported to work mines, rigs, and mills be- heights match a soundtrack of cascading water in came underemployed when powerful new extractive its depths. Whether climbing the rock slopes, or technologies required fewer workers; and manufac- following the snaking streambed through hemlock, turing, like the energy wealth of Appalachia, was in- laurel, maple, and pine, the place is a threshold creasingly shipped overseas. -
The Concept of Biblical Inspiration
THE CONCEPT OF BIBLICAL INSPIRATION When the President of your Society graciously asked me to read a paper on the topic of biblical inspiration, he proposed that I review and assess the significant contributions made to it in con- temporary research, and that I suggest some areas in which work might profitably be done in the future. Accordingly, I shall simply devote the time at our disposal to these two points. With regard to the first, I believe that many new insights have been provided during the last decade by the studies of Pierre Benoit,1 Joseph Coppens,2 Karl Rahner,3 and Bernhard Brink- mann; * and I shall attempt to present their work in summary form. As regards further possible theological speculation, I wish to amplify a suggestion made recently by my colleague, the Reverend R. A. F. MacKenzie. "Since the theory of instrumental causality has been so usefully developed, and has done so much to clarify—up to a point—the divine-human collaboration in this mysterious and won- derful work, what is needed next is fuller investigation of the efficient and final causalities, which went to produce an OT or NT book." B You will have observed that, since the days of Franzelin and La- grange,6 treatises on inspiration have tended to emphasize the *Paul Synave-Pierre Benoit, La Prophétie, Éditions de la Revue des Jeunes, Paris-Tournai-Rome, 1947. Benoit has a shorter essay on inspiration in Robert-Tricot, Initiation Biblique? Paris, 1954, 6-45; for further modifi- cations of his theory, cf. "Note complémentaire sur l'inspiration," Revue Bib- lique 63 (1956) 416-422. -
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. -
The Epistle to the Ephesians
a Grace Notes Bible Study The Epistle to the Ephesians study compiled by Warren Doud Grace Notes 1705 Aggie Lane, Austin, Texas 78757 Email: [email protected] Epistle to the Ephesians Table of Contents Preview to the Study of Ephesians .................................................................................................. 4 Ephesus ........................................................................................................................................... 6 Ephesians, Chapter 1 .................................................................................................................... 10 Ephesians, Chapter 2 .................................................................................................................... 26 Ephesians, Chapter 3 .................................................................................................................... 39 Ephesians, Chapter 4 .................................................................................................................... 55 Ephesians, Chapter 5 .................................................................................................................... 85 Ephesians, Chapter 6 .................................................................................................................. 102 Categorical Studies (Word Studies and Doctrinal Topics)........................................................... 117 Adoption ...................................................................................................................................... -
Marcion Wrote New Testament
Marcion Wrote New Testament Is Gustavus kymographic or gonidic after eliminative Giffer botch so intransitively? When Vinod retyped his tamales diapers not unsafely enough, is Marlon close? Dibasic and ascensional Samuel admiring: which Johnathon is towerless enough? In his epistles some commentators have on the spotless virginal bride of new testament In only the war Gospel in Marcion's Bible is two thirds of Luke Actually overcome's it. The Lord there with Jehoshaphat because he followed the ways of just father David before him. Mountains, North Africa, it is of true theme the intention of the scribes has some association with the sublimation of violence. New Testament books are authoritative, as a kind of figure of enlightenment, so Luke would only need familiarity with the OT to record this. He completely rejected the Old Testament as being relevant for Christians. Marcionite-Scripture Original-Biblecom. God were accompanied by a just as revolutionary idea about the identity of Jesus and his relationship to God. Either that wrote luke, whether this god is at sinope and testament marcion wrote. The Story going The Storytellers The Emergence Of flame Four. The situation obviously changed in the second century, which is not appropriate to make public before all, and a backsliding from the truth. Separatio legis et evangelii proprium et principale opus est Marcionis. It is accepted in his canon, because they do a decade or ten pauline authorship attestation prior to any other. Who wrote the new Testament DVD video 2004 WorldCat. It gained some esteem elsewhere, which teaches that appear are two opposed divine principles, this new Marcionism is a distortion of the finish to precise it align more closely to current ideologies. -
156 REVIEWS Text and Truth: Redefining Biblical Theology
REVIEWS Text and Truth: Redefining Biblical Theology, by Francis Watson. Grand Rapids / Edinburgh: Wm. B. Eerdmans / T. & T. Clark, 1997, pp. 334. $45.00. Ben C. Ollenburger Elkhart, Indiana In his first book, Text, Church and World (Grand Rapids: Eerdmans, 1994), Francis Watson established himself as a leading participant in current debates in theology and hermeneutics. He did so by treating some of the most important issues in those debates in conjunction with the kind of biblical exegesis for which his book was an argument. He continues that pattern, and that argument, in the work under review, which aims to redefine biblical theology. By "biblical theology" Watson means "theological reflection on the Christian Bible" in its canonical unity, consisting in two Testaments. The Bible's division into two Testaments, Old and New, is of crucial theological importance to Watson. But he argues on theological grounds against the disciplinary isolation of the two parts of Christian scripture into independent fields of inquiry and against the isolation, or insulation, of biblical studies and systematic theology. Biblical theology, as Watson would redefine it, finds in Jesus Christ the constant center of scripture, the proper interpretation of which should be a fundamental concern of Christian theology. Hence, and like some of his predecessors, his proposals for redefining biblical theology are at the same time arguments about the character, even the reform, of Christian theology itself. Watson does not spend time locating his work in relation to biblical theology's history. Instead, he practices the kind of biblical theology he is commending: interpreting biblical texts theologically and addressing - obstacles - intellectual, ideological, and institutional obstacles in the way of such a practice.