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A RESEARCH and MINISTRY JOURNAL of TEMPLE BAPTIST SEMINARY of PIEDMONT INTERNATIONAL UNIVERSITY WINSTON-SALEM, NORTH CAROLINA Spring 2018

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A RESEARCH and MINISTRY JOURNAL of TEMPLE BAPTIST SEMINARY of PIEDMONT INTERNATIONAL UNIVERSITY WINSTON-SALEM, NORTH CAROLINA Spring 2018 A RESEARCH AND MINISTRY JOURNAL OF TEMPLE BAPTIST SEMINARY OF PIEDMONT INTERNATIONAL UNIVERSITY WINSTON-SALEM, NORTH CAROLINA Spring 2018 Published Annually by: Temple Baptist Seminary of Piedmont International University 420 South Broad Street Winston-Salem, North Carolina 27101 © 2018 by Piedmont International University President Provost Charles Petitt, D.D. Beth Ashburn, Ph.D. Vice President of Temple Baptist Seminary Dean of the School of Bible and Theology Barkev Trachian, Ph.D. Larry Tyler, Ph.D. Dean of the Alford School of Ministry Tim White, D.Min. Editor Publication Staff Barkev Trachian, Ph.D. Lisa Underwood i Introduction: Aletheias is the academic journal of Temple Baptist Seminary of Piedmont International University, Winston-Salem, North Carolina. Each issue consists of scholarly, researched articles in Biblical Studies, Theology, and Christian Ministry as well as timely sermons. The editors consider the journal as part of the ministry of the University, serving believers in academic circles, in churches, and in the public arena. The journal’s purposes are to inform, to encourage, to edify, and to instruct. Copying: Aletheias hereby grants permission for articles to be copied for use in a local congregation or classroom, if (a) the material is distributed free and (b) the copies include the notice, “Copyright (year) and reprinted from Aletheias, Piedmont International University.” For any other use advanced permission must be obtained. Doctrinal Basis: Aletheias adheres to the Piedmont Statement of Faith published in the University catalogs. Manuscripts: The Aletheias editorial board welcomes manuscripts submitted by Piedmont faculty, graduate students, and alumni. Original research articles are also welcome from friends of Piedmont whose submissions meet the publication standards. Policies and guidelines are specified in the “Aletheias Instructions for Contributors.” The editorial board reserves the right to reject manuscripts that do not meet the Aletheias standards. Correspondence: Lisa Underwood [email protected] ii TABLE OF CONTENTS EDITORIAL: DEFENDING THE FAITH IN A POST – TRUTH ERA ........................................................ iv Barkev S. Trachian DEFENDING THE FAITH BY CONTENDING FOR THE FAITH: AN EXPOSITION OF JUDE 3-4 ............... 1 Randy G. Bottoms A DEFENSE OF THE EARLY THEOLOGICAL RECOGNITION OF A UNIVERSAL, EFFECTUAL, SALVIFIC ASPECT TO THE NATURE AND EXTENT OF CHRIST’S ATONEMENT ............................................... 13 Scott A. Smith KNOWING THE SAVIOR: A CRITICAL ASSESSMENT OF PHILOSOPHICAL RELIGIOUS PLURALISM, CHRISTIAN PLURALISM, AND CHRISTIAN INCLUSIVISM ............................................................... 45 Thomas J. Gentry II WALTER RAUSCHENBUSCH AND THE SOCIAL GOSPEL ................................................................. 73 Timothy J. White CONTENDING VERSES DEFENDING THE FAITH .............................................................................. 99 Sychellus W. Njibwakale THE NECESSITY OF A LITERAL ADAM IN PAULINE SOTERIOLOGY .............................................. 114 J. Thad Harless LOST OR FOUND? THE IMPACT OF SIN UPON THE DEATH OF A CHILD ........................................ 139 Daryl A. Neipp THE HUMILIATION OF DINAH AND THE SLAUGHTER OF THE SHECHEMITES: THEOLOGICAL TRAJECTORIES AND IMPLICATIONS FROM A CONTEXTUAL ANALYSIS OF GENESIS 34 .............. 158 G. Wayne Willis JOSHUA: A BIBLICAL THEOLOGY OF LEADERSHIP ...................................................................... 176 John F. Klem DEFENDING THE FAITH THROUGH MEANINGFUL RELATIONSHIPS IN YOUTH MINISTRY ........... 196 Gregory N. Kaufman THE WORLD HAS CHANGED: A REQUEST TO THE LOCAL CHURCH TO STRIVE FOR UNITY IN ORDER TO PROCLAIM FAITH IN THE MODERN WORLD ............................................................... 222 Briley A. Penner and Grant A. Penner iii EDITORIAL DEFENDING THE FAITH IN A POST – TRUTH ERA Barkev S. Trachian, Ph.D. * I. INTRODUCTION Standing next to a portrait of Christ in a cathedral in Europe, the Swedish film director, Ingmar Bergman, whispered: “Speak to me!” Bergman waited, but there was only dead silence! He concluded: “In our world...we hear only ourselves. No voice comes to us from outside the universe. When we seek a word from God, we are confronted with dead silence!” 1 Recent studies have made varying claims about spirituality in America today. Some have concluded that American culture has become diverse, subjective, and individualistic. Others have added that contemporary youth have opted to seek a post – modern, post – truth faith that is conditional, propositional, and self-determined. It is obvious that American spirituality has become increasingly marginalized, lacking in objectivity and coherence. Truth is subject to personal interpretation. We have the challenge of defending the Faith in a post-truth era. II. A LOOK AT THE CONTEMPORARY SPIRITUAL SCENE Christian Smith and Melinda Lundquist Denton, in their book, Soul-Searching: The Religious and Spiritual Lives of American Teenagers, report the findings of the National Study of Youth and Religion (NSYR: See www.youthandreligion.org). This research project was conducted from 2001-2005 at the University of North Carolina at Chapel Hill. 2 The study shows that contemporary youth are interested in spirituality, but they are not devoted to a particular historical dogma. The authors state: “They are dispositionally open to a multiplicity of truths, willing eclectically and selectively to mix and match traditionally distinct religious beliefs and practices and suspicious commitment to a single religious congregation. They operate as religious and *Barkev S. Trachian is the vice president of Temple Baptist Seminary of Piedmont International University, Winston-Salem, NC. 1 Erwin W. Lutzer, Seven Reasons Why You Can Trust the Bible (Chicago: Moody Publishers, 2015) 15. 2 Christian Smith and Melinda Lundquist Denton, Soul-Searching: The Religious and Spiritual Lives of American Teenagers (Oxford: Oxford University Press, 2015) 6-7. iv spiritual consumers by defining themselves as individual seekers, authorized judges of truth and relevance in faith according to how things subjectively feel to them.” 3 It is acceptable for them to speak of faith, but not “The Faith.” The distinction is important because faith refers to the act of believing; whereas “The Faith” is the sum total of biblical truth entrusted to the saints. “The Faith is revealed truth. We are the custodians of “The Faith;” not the originators. 4 Jude exhorts us to contend for “The Faith” which was once delivered unto the saints. 5 Smith and Denton describe the spiritual lives of contemporary youth as “Moralistic, Therapeutic, Deism (MTD).” 6 The instrumental view of religion and faith is recognized and valued. The faith of the contemporary American teenager is “moralistic.” Our society believes in “morality.” This “morality,” however, is subjective, determined, and relative. A set of concepts or an act may be determined to be moral if an individual believes that it is so. Reality, right or wrong, morality, truth find meaning only in our perceptions. “It is judgmental and intolerant to say that a person is right and everyone who doesn’t believe like him or her is wrong.” 7 Faith is “therapeutic” because having faith creates in an individual an inward feeling of satisfaction and peace. Finally, it is “Deistic” because our culture believes in God who has created the universe. A belief in God answers many questions of an inquiring mind. This God, however, is a “deistic” concept. God has created the universe, but is not personally involved in the lives of men and women. Smith and Denton explain the basic beliefs of MTD as follows: 1. God wants people to behave. 2. God wants people to be happy and well-adjusted. 3. There is a God, but He has left the universe to govern itself. He is not active in our lives. 8 3 Smith and Denton, 73. 4 Sam Gordon, Fighting Truth Decay , (Greenville, SC: Ambassador Publishers, 2002) 43. 5 Jude 3. 6 Smith and Denton, 118-151. 7 Josh McDowell and David Bellis, The Last Christian Generation , (Holiday, FL: Green Key Books, 2006) 34. 8 Smith and Denton, 118. v A survey conducted by the Pew Research Center reports that Americans who identify themselves as Christians declined from 78 percent to 71 percent between 2007 and 2014. This drop directly corresponds to the increase in the number of Americans who identify themselves as “religiously unaffiliated.” 9 “Multiple studies highlight that 40 to 50 percent of youth group seniors...drift from God and the faith community after they graduate from high school.” 10 In his weekly question-answer column, Dr. Earl Crow answered the following question: “Do you believe all who do not accept Jesus are damned?” His answer included the following statement: “I...wonder about the statement, ‘Jesus is the way.’ Does it imply the necessity of accepting Him as God incarnate?” 11 III. A REMINDER OF THE BIBLICAL MESSAGE As explained clearly in 2 Corinthians 4:4, the problem of our culture is spiritual blindness, refusal to see revealed truth, refusal to hear God’s voice. Following Bergman’s example, many complain that they cannot hear God, therefore, they will follow their feelings. Failure to hear God’s voice, subjectivity of truth, personalization of “The Faith,” deistic view of God, subjection of reality to personal feelings are challenges overwhelming today’s culture. The Word of God states that “...the god of this world hath blinded the minds
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