Volume 28, Number 2 Fall 2017
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A Way-Station to Egalitarianism: a Review Essay of Aimee Byrd's Recovering from Biblical Manhood & Womanhood
A Way-Station to Egalitarianism: A Review Essay of Aimee Byrd’s Recovering from Biblical Manhood & Womanhood Denny Burk Denny Burk is Professor of Biblical Studies at Boyce College, the President of the Council on Biblical Manhood and Womanhood, and Associate Pastor at Kenwood Baptist Church in Louisville, Kentucky. Dr. Burk earned a ThM from Dallas Theolog- ical Seminary and a PhD from The Southern Baptist Theological Seminary. He is the author of What Is the Meaning of Sex? (Crossway, 2013), Transforming Homosexual- ity (P&R, 2015), and a commentary on the pastorals in ESV Expository Commentary: Ephesians-Philemon (Crossway, 2017). Most recently, he co-edited God’s Glory Revealed in Christ: Essays on Biblical Theology in Honor of Thomas R. Schreiner (B&H, 2019). Evangelicals have been debating manhood and womanhood for decades, and the conflict shows no signs of subsiding. No little bit of ink is spilled every year by both sides, and many works have trouble getting through all the noise. Such is not the case with Aimee Byrd’s new book Recovering from Biblical Manhood & Womanhood: How the Church Needs to Rediscover Her Purpose (Zondervan, 2020). The provocative title riffs off the name of the seminal complementarian work Recovering Biblical Manhood & Womanhood, edited by John Piper and Wayne Grudem (Crossway, 1991). Byrd takes direct aim at what she believes to be the deficiencies of complementarianism as expounded by its chief proponents, especially the Council on Biblical Manhood and Womanhood (CBMW). SBJT 24.1 (2020): 163-171 163 The Southern Baptist Journal of Theology 24.1 (2020) Summary Byrd’s Introduction presents the defining metaphor of the book—yellow wallpaper—which comes from a feminist novel authored by Charlotte Perkins Gilman (15). -
Debate Over Justification by Faith: Evangelicals and Catholics
Journal of the Adventist Theological Society, 20:1-2 (2009):112-146. Article copyright © 2009 by Norman R. Gulley. Debate Over Justification by Faith: Evangelicals and Catholics Norman R. Gulley Southern Adventist University 1. Biblical Understanding of Justification by Faith Paul says “they are justified by his grace as a gift, through the redemption which is in Christ Jesus” (Rom 3:24, RSV), for “a man is justified by faith apart from works of the law” (Rom 3:28 RSV), with even faith a gift (Rom 10:17). Humans are “justified by his blood” (Rom 5:9, ESV). Calvary was the “one act of righteousness” which “leads to justification and life for all men” (Rom 5:18b, ESV). “God made him [Christ] who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor 5:21). Justification is found in Christ, and is received by faith. This has nothing to do with Christ’s faithfulness in the covenant which continues human membership in the covenant, as proposed by “New Perspectives on Paul” scholarship. Justification explains how one gets in (not how one stays in) the covenant. Justification is an entry level reality, having to do with how one is saved. The word justify in Hebrew (hitsdiq) and Greek (dikaioun) “never refer to the infusion of righteousness, that is the transformation of someone from being ungodly to being virtuous.” Justification is the same throughout humans’ history, in old and new covenant periods, because it is about the one eternal gospel (Rev 14:6). -
Ethics & Religious Liberty Commission of the Southern
ARIZONA SUPREME COURT BRUSH & NIB STUDIO, LC, et al., Supreme Court No. CV-18-0176-PR Plaintiffs/Appellants/ Cross-Appellees, Court of Appeals v. No. 1 CA-CV 16-0602 CITY OF PHOENIX, Maricopa County Superior Court Defendant/Appellee/ No. CV2016-052251 Cross-Appellant. All Parties Consent to Filing this Amicus Brief. AMENDED BRIEF OF AMICI CURIAE ETHICS & RELIGIOUS LIBERTY COMMISSION OF THE SOUTHERN BAPTIST CONVENTION, JEWISH COALITION FOR RELIGIOUS LIBERTY, ARIZONA CATHOLIC CONFERENCE, ASSOCIATION FOR BIBLICAL HIGHER EDUCATION, ASSOCIATION OF CHRISTIAN SCHOOLS INTERNATIONAL, NORTHWEST CHRISTIAN SCHOOL, CHRIST’S COMMUNITY CHURCH OF EL MIRAGE, COMPASSIONATE COUNSELORS, INC., AND CALVARY CHAPEL FARMINGTON IN SUPPORT OF APPELLANTS Of Counsel: Joshua Carden, SBN 021698 Michael K. Whitehead Joshua Carden Law Firm, P.C. Whitehead Law Firm LLC 16427 N. Scottsdale Road, Suite 410 229 SE Douglas St. #210 Scottsdale, AZ 85254 Lee’s Summit, MO 64063 (480) 454-1100 (816) 398-8967 [email protected] [email protected] TABLE OF CONTENTS INDEX OF AUTHORITIES ....................................................................................................... ii IDENTITY AND INTERESTS OF AMICI CURIAE ................................................... 1 INTRODUCTION AND SUMMARY OF ARGUMENT......................................... 1 ARGUMENT .................................................................................................................................... 4 I. Business owners or workers who affirm man-woman marriage must -
Eikon: a Journal for Biblical Anthropology
GROUNDS FOR DIVORCE: HUMANITY AS THE DIVINE RECOVERING FROM WHY I NOW BELIEVE THERE IMAGE IN GENESIS 1:26-28 BIBLICAL MANHOOD AND ARE MORE THAN TWO Peter Gentry WOMANHOOD Wayne Grudem Reviewed by Andrew Naselli A Journal for Biblical Anthropology VOLUME TWO Spring 2020 ISSUE ONE EDITOR-IN-CHIEF DENNY R. BURK, Professor of Biblical Studies, Boyce College EXECUTIVE EDITOR ANDREW T. WALKER, Associate Professor of Christian Ethics, The Southern Baptist Theological Seminary MANAGING EDITOR COLIN J. SMOTHERS, Executive Director, Council on Biblical Manhood and Womanhood EDITORIAL DIRECTOR MATTHEW DAMICO BOOK REVIEW EDITOR JONATHAN SWAN EDITORIAL BOARD DANIEL AKIN, President and the Ed Young, Sr. Chair of Preaching, Southeastern Baptist Theological Seminary JASON DUESING, Provost and Associate Professor of Historical Theology, Midwestern Baptist Theological Seminary PURSUE J. LIGON DUNCAN, III, Chancellor/ Fully PURSUE CEO and the John E. Richards Professor Fully MINISTRY of Systematic and Historical Theology, Prepared. MINISTRY Reformed Theological Seminary Prepared. AT CEDARVILLE WAYNE GRUDEM, Distinguished Research AT CEDARVILLE Professor of Theology and Biblical Studies, For His UNIVERSITY. Phoenix Seminary For His UNIVERSITY. Purpose. RESIDENTIAL M.DIV. OR MIGUEL NUÑEZ, President, Ministerios Purpose. ONLINERESIDENTIAL M.MIN. M.DIV. OR Integridad & Sabiduría CONSERVATIVEONLINE M.MIN. THEOLOGY JEFF PURSWELL, Dean, Sovereign Grace Pastors College ACCELERATEDCONSERVATIVE THEOLOGY K. ERIK THOENNES, Chair of Biblical COMPLETIONACCELERATED OPTIONS and Theological Studies and Professor of COMPLETION OPTIONS Theology, Talbot School of Theology CEDARVILLE.EDU/ THOMAS WHITE, President and Professor CBMWCEDARVILLE.EDU/ of Systematic Theology, Cedarville University CBMW ISSUE ONE 13 4 THE “FRANTIC PASSION FOR 102 ON THE IMPORTANCE OF PURPLE” CONFESSIONAL THEOLOGICAL Michael Haykin EDUCATION Jason K. -
Daniel R. Heimbach
DANIEL R. HEIMBACH CURRICULUM VITAE August 23, 2018 EDUCATION_________________________________________________________________ University of North Carolina at Chapel Hill/Institute of Government Certificate. School for New Mayors and Council Members 1996 Harvard University/John Fitzgerald Kennedy School of Government Certificate. Defense Policy Seminar. National Security Program 1992 Department of the Navy/Senior Leaders Training Program Certificate. Total Quality Leadership. Senior Leaders Seminar 1991 Drew University Graduate School Ph.D. (Law, Politics and Christian Ethics) 1988 M.Phil. (Law, Politics and Christian Ethics) 1984 Trinity Evangelical Divinity School M.Div. (Theology) 1982 M.A. (Philosophy of Religion) 1982 United States Naval Academy B.S. (Oceanography and Naval Science) 1972 DANIEL R. HEIMBACH _______________________________________________________2 WORK HISTORY _____________________________________________________________ Southeastern Baptist Theological Seminary Associate Professor of Christian Ethics 1993-1997 Professor of Christian Ethics 1997-2011 Senior Professor of Christian Ethics 2011-present Responsible to teach required and elective courses in Christian Ethics at graduate and post- graduate levels through the Ph.D. Responsible to develop courses covering all aspects of the academic field and to work as a scholar and consultant on current issues. Defense Readiness Council February—August, 1993 Executive Director Responsible for operations, planning, administration, public relations, lobbying and fund raising for a nonpartisan, organization of retired military leaders addressing issues in military personnel policy. Department of Defense/Department of the Navy Deputy Assistant Secretary of the Navy (Manpower) 1991-1993 Responsible for the recruiting, training, discipline, readiness, billet structuring, end strength, pay policy, budgeting and other manpower aspects affecting the nation’s approximately 552,000 Navy and 188,000 Marine Corps men and women. -
Study Guide - Pt
The Story Houston - 8|18|19 - Sermon Study Guide - Pt. 3: The Time Jesus Called a Woman a Dog Pastor Eric Huffman - Fb/Ig @pastorerichuffman | Twitter @ericthestory | Email [email protected] Welcome to The Story... and to our August sermon series called Knowing Her Place. All month long, we’re exploring every detail of several personal encounters Jesus had with women from all walks of life. You might be surprised to learn how Jesus understood the role of women in his life and ministry, and what that might mean for us today. Before We Begin... What are the differences between ‘Christian complementarianism’ and ‘Christian egalitarianism’? What is the biblical basis for each worldview, and where does each fall short? Describe the alternative vision of femininity, masculinity, and gender roles presented in the Bible? Where is this alternative presented throughout Jesus’ life and ministry? That Time Jesus Called a Woman a Dog Today’s scripture tells about the time Jesus encountered a foreign woman whose daughter was struggling. Matthew 15:21-28 21 Jesus left that place and went away to the district of Tyre and Sidon. 22 Just then a Canaanite woman from that region came out and started shouting, “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.” 23 But he did not answer her at all. And his disciples came and urged him, saying, “Send her away, for she keeps shouting after us.” 24 He answered, “I was sent only to the lost sheep of the house of Israel.” 25 But she came and knelt before him, saying, “Lord, help me.” 26 He answered, “It is not fair to take the children’s food and throw it to the dogs.” 27 She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” 28 Then Jesus answered her, “Woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed instantly. -
Confucian Protestant Churches Crossing the Pacific: a Sociological Study of Pre-Christian Asian Influences on Korean Immigrant Churches in America
CONFUCIAN PROTESTANT CHURCHES CROSSING THE PACIFIC: A SOCIOLOGICAL STUDY OF PRE-CHRISTIAN ASIAN INFLUENCES ON KOREAN IMMIGRANT CHURCHES IN AMERICA A Dissertation Submitted to the Temple University Graduate Board In Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY by Byung Kwan Chae May 2014 Examining Committee Members: Dr. Terry Rey, Advisory Chair, Religion Dr. Sydney D. White, Religion Dr. Leonard Swidler, Religion Dr. Kimberly A. Goyette, External Member, Sociology © Copyright 2014 by Byung Kwan Chae All Rights Reserved ii ABSTRACT This dissertation is a sociological exploration of Korean Protestant immigrant churches in the United States and the influence of Confucian traditions on them. Neo- Confucianism was accepted as the state ideology in Korea in the late fourteenth century, and its influences are still strong in Koreans’ expressions of thought and worldviews, and Korean immigrants in the United States are no exception. Confucian elements are observed not only in Korean Protestant churches in Korea but also Korean immigrant churches in the United States. Thus, it can be said that Korean immigrant churches have the characteristics of a transnational religious institution. Transnationally, Confucian characteristics affect Korean churches. Further, Confucian traditions are integral to a collective consciousness for Korean immigrants, and thus their relationships and manners, based on Confucian traditions and teachings, enable them to maintain and reinforce their social solidarity. Moreover, such Confucian teachings and cultural mores are inculcated in most Koreans’ habitus. As social agents, church members use symbolic capital, such as age and Confucian manners, to gain higher status in the church. In particular, age can be considered generational capital that determines and legitimizes church members’ positions. -
Human Rights Report 2019 International Human Rights Policy: Activities and Results
Human rights report 2019 International human rights policy: activities and results Human rights report 2019 | Human rights report 2019 | Human rights report 2019 | Human rights report 2019 | Human rights report 2019 | Human rights report 2019 | AccraVaticaanstadPortOfSpainHoustonPretoriaLaPazIstanboelBoedapestHamburgVancouverDhakaDubaiBangkokAnkaraAlgiersKhartoemDubaiKobeBrusselMexicoSt PetersburgParamariboAnkaraRabatBelgradoRabatAtheneHarareNewYorkAntwerpenBuenosBogotáKairoHarareLagosManaguaQuitoHamburgLagosColomboMexicoBr atislavaLusakaBangkokSarajevoDamascusHoustonBonnAnkaraBrusselDarEsSalaamKobeSofiaKoealaLoempoerWellingtonAlgiersAnkaraAbujaChicagoMuscatDakarSt ockholmKopenhagenCotonouBuenosAiresAddisAbebaLissabonParijsRabatDüsseldorfTokioLuxemburgMontevideoChicagoBagdadPortOfSpainBoekarestLuxemburgDak arHoustonAlmatyDubaiRomeBamakoBelgradoHamburgRomeDarEsSalaamSofiaDubaiColomboRabatAtheneDublinSydneyKobeBogotáPraagOuagadougouAlgiersKin gstonStPetersburgAmmanMilaanMexicoTeheranAbuDhabiFrankfurtAmMainBelgradoTorontoAddisAbebaAnkaraSarajevoPortOfSpainAiresStockholmAmsterdamAbeba TripoliLaPazKairoManaguaBagdadLosAngelesKievAnkaraColomboWarschauRomeBernKingstonLissabonBoedapestBoedapestNewYorkMaputoColomboNewYorkRiyad BamakoTelAvivKingstonMontevideoLaPazPraagDubaiWenenCotonouBerlijnLaPazDüsseldorfKampalaTeheranSeoelMontevideoBrasiliaPretoriaAnkaraBomaySofiaToro ntoRomeZagrebWashingtonAmmanAtheneLaPazMoskouAlgiersAbidjanParamariboMaputoManillaKinshasaBarcelonaCaracasManaguaBarcelonaLusakaAntwerpenSa oPauloBagdadLaPazParijsTorontoBrusselBerlijnPekingMontevideoAbuDhabiTelAvivLondenIstanboelAlmatyBangkokHelsinkiSanJoséParamariboAnkaraSaoPauloPretor -
The Baptist Tradition and Religious Freedom: Recent Trajectories
THE BAPTIST TRADITION AND RELIGIOUS FREEDOM: RECENT TRAJECTORIES by Samuel Kyle Brassell A thesis submitted to the faculty of The University of Mississippi in partial fulfillment of the requirements of the Sally McDonnel Barksdale Honors College. Oxford May 2019 Approved by _______________________________ Advisor: Professor Sarah Moses _______________________________ Reader: Professor Amy McDowell _______________________________ Reader: Professor Steven Skultety ii © 2019 Samuel Kyle Brassell ALL RIGHTS RESERVED ACKNOWLEDGEMENTS I would like to thank the Sally McDonnell Barksdale Honors College for providing funding to travel to the Society of Christian Ethics conference in Louisville to attend presentations and meet scholars to assist with my research. iii ABSTRACT SAMUEL KYLE BRASSELL: The Baptist Tradition and Religious Freedom: Recent Trajectories For my thesis, I have focused on the recent religious freedom bill passed in Mississippi and the arguments and influences Southern Baptists have had on the bill. I used the list of resolutions passed by the Southern Baptist Convention to trace the history and development of Southern Baptist thought on the subject of religious freedom. I consulted outside scholarly works to examine the history of the Baptist tradition and how that history has influenced modern day arguments. I compared these texts to the wording of the Mississippi bill. After conducting this research, I found that the Southern Baptist tradition and ethical thought are reflected in the wording of the Mississippi bill. I found that the large percentage of the Mississippi population comprised of Southern Baptists holds a large amount of political power in the state, and this power was used to pass a law reflecting their ethical positions. -
Ideological Continuity from the Protestant Reformation to the German Peasants’ War, 1517-1526
THE RADICAL GOSPEL: IDEOLOGICAL CONTINUITY FROM THE PROTESTANT REFORMATION TO THE GERMAN PEASANTS’ WAR, 1517-1526 Cassandra McMurry History 200: Doing History Professor Katherine Smith December 15 2014 1 The rhetoric of the Protestant Reformation, while advocating a new conception of piety and worship that flew in the face of traditional Catholic doctrine, also shaped a new conception of a social group often considered apolitical, simplistic, and passive: the peasantry. To help garner support for their cause, beginning in 1520 Reformation adherents (Reformers) began to represent the peasantry with a fictional peasant they named Karsthans, who frequently appeared in distributed woodcuts as part of Reformation propaganda. Karsthans is commonly depicted standing at the literal center of religious change—at the side of Martin Luther himself—as a powerful and devoted peasant soldier, wielding a flail to defend the word of God.1 Scholars such as R. W. Scriber have termed this new understanding of the peasants’ role in Reform the birth of the ‘Evangelical Peasant’ as a “presiding guardian” over the new religious rhetoric of the Protestant Reformation.2 The Reformers aimed to dismantle the power of the Catholic hierarchical system by advocating that the faithful make direct contact with God rather than going through a priest by means of confession, an egalitarian doctrine based on their new interpretation of the Bible. These theologians imagined that the political impetus of their challenge to hegemonic Catholic tradition would come from the lowest orders of society, the common man was thought to be “closer to God” and therefore distinctly qualified to lead a Protestant movement to defend Scripture.3 In late 1524 and early 1525 the peasants of the region which is now Germany, Austria, and Switzerland rose against their lords, demanding changes to social and political institutions such as the church and the lord-vassal relationship, as well as advocating community governance. -
October Update Letter
OCTOBER 2017 UPDATE LETTER DEAR FRIENDS, For the past 54 years, every U.S. President has had at least two things in common as far as I can tell: they have all attended the annual National Prayer Breakfast in Washington, D.C., and they have all known Rev. Billy Graham. In 1952 Dwight D. Eisenhower invited Rev. Billy Graham to join him in Denver, CO. Eisenhower had just received the Republican nomination for president, and he was on the campaign trail. In a sermon he gave in 1987, Rev. Graham described their time together, saying, “I gave [General Eisenhower] a red Bible, which was remarked about in the press, because he always kept it at his bedside. And I suggested to him that he join a church. He said, ‘No.’ He said, ‘I don’t belong to a church, but if I join now, it would look political … INSIDE: I promise you that as soon as the election is over, win or lose, I’m going to join a church.’ And I said, ‘What denomination do you think you’d be?’ and he said, ‘Well, I don’t know, — but,’ he said, ‘my wife is Presbyterian. Do you know any good Presbyterian churches Keeping Counties in Washington?’ And I said, ‘Yes, I certainly do.’ To make a long story short, he joined a church, and the minister baptized him publicly. As President of the United States, he Free of Marijuana took a public stand for Christ. And he chose as his favorite hymn, ‘What a Friend We — Have in Jesus.’” Growing up, President Eisenhower’s family belonged to the Jehovah’s Witnesses. -
The Pauline Response to Today's Sexual and Gender
MSJ 28/2 (Fall 2017) 145–66 THE PAULINE RESPONSE TO TODAY’S SEXUAL AND GENDER CONFUSION Brad Klassen Associate Professor of Bible Exposition The Master’s Seminary Two arguments are commonly offered by those in the church who are sympa- thetic towards the LGBTQ movement. Some contend that the biblical writers were simply unaware of the complexities of same-sex attraction and transgenderism. Others contend that the church over the past two millennia woefully misinterpreted the biblical writers. The first argument undermines Scripture’s sufficiency. The sec- ond undermines Scripture’s clarity. The purpose of this article is to survey the teaching of the apostle Paul in response to these claims. In particular, attention will be focused on the emphases of Paul in the areas of anthropology (the doctrine of man), hamartiology (the doctrine of sin), and soteriology (the doctrine of salva- tion). As will be seen, Paul not only deals directly with many of the issues being de- bated today, but he leaves a timeless theological framework through which to re- spond to these issues in our day. * * * * * Introduction The pace of change taking place in the culture around us today is nothing short of stunning. This astonishing transformation is particularly observable in our cul- ture’s attitude towards sexuality and gender. What was considered utterly unimagi- nable by the previous generation is now commonplace. Acts of Congress affirmed by overwhelming majorities to defend the good of the nation just two decades ago are now considered hateful.1 Sadly, much of what has occurred in the culture is mirrored in the church at large.