Covenant Theology
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Pat-Abendroth-Dissertation.Pdf
A Pastoral Note About My Doctoral Project I am glad you are interested in reading my dissertation. Given that it took a fair amount of effort and my passion for the subject matter, I am happy to share it with church members and friends. Please allow me to introduce you to the project by saying just a few things. If you ask someone what Covenant Theology is and if it is a good or bad thing, you will likely hear lots of different answers. It is fairly common for evangelicals to respond by either saying they do not know what Covenant Theology is or by describing it as something unbiblical and relating to a particular view regarding millennialism, baptism, or Israel. There are three major problems with such responses. First, classic Covenant Theology is essentially concerned with matters of sin and salvation, not something else. Second, the biblical support for such things as the federal headship of Adam and Jesus is strong (federal being from the Latin foedus meaning covenant). Third, when Covenant Theology is rejected, justification by grace alone through faith alone in Christ alone is at best in serious jeopardy. My dissertation is a promotion and defense of classic Covenant Theology. I have written out of a pastoral passion to help people understand human history federally/covenantally just as the Apostle Paul did as he wrote inspired Scripture (see Romans 5:12-21). Likewise, I have written in order to demonstrate the vital connection between Covenant Theology and justification by faith alone, the doctrine that is so commonly compromised by rejecters of the federal perspective. -
1 Calvin and Witsius on the Mosaic Covenant
1 1 Calvin and Witsius on the Mosaic Covenant J. V. FESKO hen it comes to the Mosaic covenant, an ocean of ink has been spilled by theologians in their efforts to relate it both to WIsrael’s immediate historical context and to the church’s exis- tence in the wake of the advent of Christ. Anthony Burgess (d. 1664), one of the Westminster divines, writes: “I do not find in any point of divinity, learned men so confused and perplexed (being like Abraham’s ram, hung in a bush of briars and brambles by the head) as here.”1 Among the West- minster divines there were a number of views represented in the assembly: the Mosaic covenant was a covenant of works, a mixed covenant of works and grace, a subservient covenant to the covenant of grace, or simply the covenant of grace.2 One can find a similar range of views represented in more recent literature in our own day.3 In the limited amount of space 1. Anthony Burgess, Vindicae Legis (London, 1647), 229. 2. Samuel Bolton, The True Bounds of Christian Freedom (1645; Edinburgh: Banner of Truth, 2001), 92–94. 3. See, e.g., Mark W. Karlberg, “Reformed Interpretation of the Mosaic Covenant,” Westmin- ster Theological Journal 43.1 (1981): 1–57; idem, Covenant Theology in Reformed Perspective (Eugene, OR: Wipf and Stock, 2000), 17–58; D. Patrick Ramsey, “In Defense of Moses: A Confes- sional Critique of Kline and Karlberg,” Westminster Theological Journal 66.2 (2004): 373–400; 25 Estelle Law Book.indd 35 12/12/08 3:36:48 PM 26 J. -
“Republican Theology: the Civil Religion of American Evangelicals”
Benjamin T. Lynerd Приказ дела UDK 321.01: 279.12 (73)(049.3) “REPUBLICAN THEOLOGY: THE CIVIL RELIGION OF AMERICAN EVANGELICALS” Oxford University Press, 2014. ISBN: 978-0-19-936356-8, 264 pp. In Republican Theology: The Civil Religion of American Evangelicals, Benjamin Lynerd employs history, theology, and political theory in order to un- derstand the seemingly contradictory demands for both Lockean limited gov- ernment as well as a state that actively promotes virtue through law. Tracing the developments of this tradition from the early years of the Protestant Reformation and through the American Revolution, Lynerd advances the con- cept of republican theology, a civil religion with roots in Calvinism, social con- tract theory, and the “city on a hill” notion that America will redeem the world through its national virtue. By the late eighteenth century, these principles had coalesced into a form that has been present in American political thought in some capacity since the Founding. In the first three chapters, Lynerd delves into the internal logic of republican theology by explaining how these ostensi- bly contradictory principles cohere when stitched together. As a civil religion, republican theology presents a paradigm for how to reconcile the necessity of limited government to protect liberty and individual conscience, the role of the state in cultivating and promoting private virtue by acting on matters of public virtue, and the eschatological possibility that the world might be re- deemed through such a republic. By subjecting the first two principles to a higher purpose, republican theology posits that true liberty and virtue are dia- lectical and through faith they can be reconciled together in a pattern where public and private virtue restrain license while liberty promotes virtue when one’s actions are performed in service to God. -
THE DEBATE OVER CHRISTIAN RECONSTRUCTION Gary Demar
THE DEBATE OVER CHRISTIAN RECONSTRUCTION Gary DeMar DOMINION PRESS ● FT. WORTH, TEXAS AMERICAN VISION PRESS ● A~ANTA, GEORGIA . Copyright a 1988 by American Vision, Atlanta, Georgia. First printing, September 1988 American Vision is a Christian educational and communication organi- zation providing materials to help Chrktians develop a biblical worldview. American Vision publishes a monthly magazine, The Biblical Worldview, which is edited by Gary DeMar. For a year’s free subscription, write: American Vision, P.O. Box 720515, Atlanta, Georgia 30328. All rights reserved. Written permission must be secured from the pub- lisher to use or reproduce any part of this book, except for brief quota- tions in critical reviews or articles. ~pesetting by Thobw-n Press: @!q Tma.s Printed in the United States of Ameri2a Unless otherwise noted, all Scripture quotations are from the New American Standard Version. ISBN 0-915815 -07-9 American Vision edition ISBN 0-930462 -33-5 Dominion Press edition To Dr. Steven F. Hotze ! TABLE OF CONTENTS Foreword by Greg L. Bahnsen . ..ix Introduction . .1 ~ART I: An Introduction to Christian Reconstruction Turning the World Upside Down . ...13 A City on a Hill . ...15 By What Standard? . ...19 Heavenly and Earthly Rewards . ...23 The Neutrality Myth . ...27 One Standard for All . ...31 Thinking God’s Thoughts after Him . ...34 The Secularization of Life . ...37 True and False Spirituality . ...45 The Future Is Ours . ...49 1 PART II: The Debate over Christian Reconstruction Understanding Christian Reconstruction. ...59 Putting Eschatology into Perspective . ...75 Tommy Ice: A Response–Part I . ...87 Tommy Ice: A Response–Part II . -
The Feast of Cover-Over . . . Meredith G. Kline
JETS 37/4 (December 1994) 497-510 THE FEAST OF COVER-OVER MEREDITH G. K L I N E * I. AVIAN IMAGERY AND DEITY The first metaphor we meet with in the Bible likens the Creator-Spirit to a bird hovering over the deep-and-darkness (Gen 1:2). This same avian image is also a key feature in the Exodus 12 account of the paschal event, but it has remained hidden behind the mistranslation of the crucial verb päsah. Not "pass over" but "hover over" is the meaning of this word, as the present essay hopes to demonstrate. But before investigating päsah, as well as the noun pesah, a bit more background on the use of avian imagery for deity. "You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself" (Exod 19:4). So the Lord described his guidance of Israel by the Glory-cloud at the exodus. Moses used this figure of the eagle and its young when reviewing these same historical realities in Deut 32:10-11. Signifi- cantly, in this Song of Moses God's shepherding of Israel through the wil- derness by the theophanic cloud is depicted in the distinctive language of Gen 1:2: as a birdlike hovering (rähap) over the unstructured world (töhu).1 Bird imagery suggested itself naturally for this Glory theophany. First, it was a cloud formation, and clouds and birds belong to the same sphere of the sky, across which they fly. Isaiah parallels the two: "Who are these that fly as a cloud and as doves to their windows?" (Isa 60:8). -
Failure for the Wicked
1 Failure for the Wicked: Influences of the Second Great Awakening in a Soldier's Experience in the Union Army By Aaron J. O'Data U.S. History 568 Sectionalism Duquesne University April 2013 Dr. Perry Blatz ©Aaron J. O'Data, 2013 2 By the time of the Civil War, the religious ferment and turmoil of the Second Great Awakening had pervaded the daily life of Americans for decades. Focusing on a Civil War soldier named David Scott, who was a member of the 140th Pennsylvania Volunteers, this paper will analyze how David's particular religious tradition was influenced by Second Great Awakening reformist theology.1 His religious worldview would shape how he perceived life in camp, the sins of others, and the war in general. David consistently demonstrated the aspects of Second Great Awakening reformist theology this paper seeks to address. First it will be necessary to recognize important aspects of Second Great Awakening theology. Following this, David's particular experiences in the Civil War will be examined to determine the long-term impact of the Second Great Awakening on one soldier's life. For the purposes of this paper, it is necessary to focus on three significant aspects of the Second Great Awakening. The first is that there was an increased confidence that the individual could come to know and understand truth and morality. This was a democratic force which sought to spread the power in religion from an educated elite to the common people. As a result, reformists believed that humans had an increased agency in the outcome of their mortal and eternal lives. -
Not a Covenant of Works in Disguise” (Herman Bavinck1): the Place of the Mosaic Covenant in Redemptive History
MAJT 24 (2013): 143-177 “NOT A COVENANT OF WORKS IN DISGUISE” (HERMAN BAVINCK1): THE PLACE OF THE MOSAIC COVENANT IN REDEMPTIVE HISTORY by Robert Letham READERS WILL DOUBTLESS be aware of the argument that the Mosaic covenant is in some way a republication of the covenant of works made by God with Adam before the fall. In recent years, this has been strongly advocated by Meredith Kline and others influenced by his views. In this article I will ask some historical and theological questions of the claim. I will also consider how far Reformed theology, particularly in the period up to the production of the major confessional documents of the Westminster Assembly (1643-47), was of one mind on the question. 2 I will concentrate on the argument itself, without undue reference to persons.3 1. Herman Bavinck, Reformed Dogmatics, Volume 3: Sin and Salvation in Christ (Grand Rapids: Baker Academic, 2006), 222. 2. Apart from the works of Kline, cited below, others have addressed the matter in some detail - Mark W. Karlberg, “The Search for an Evangelical Consensus on Paul and the Law,” JETS 40 (1997): 563–79; Mark W. Karlberg, “Recovering the Mosaic Covenant as Law and Gospel: J. Mark Beach, John H. Sailhammer, and Jason C. Meyer as Representative Expositors,” EQ 83, no. 3 (2011): 233–50; D. Patrick Ramsey, “In Defense of Moses: A Confessional Critique of Kline and Karlberg,” WTJ 66 (2004): 373–400; Brenton C. Ferry, “Cross-Examining Moses’ Defense: An Answer to Ramsey’s Critique of Kline and Karlberg,” WTJ 67 (2005): 163–68; J. -
What Is Covenant Theology
What is covenant theology? Contrast the “Covenant of Works” and “Covenant of Grace.” In what ways did covenant theology have a significant impact upon American colonial Church and society (give several examples)? Covenant theology is the idea that God enters into a covenant or contract with mankind. It is seen in the Old Testament when God made a covenant with Abraham that he would bless him if Abraham followed God and walked before him. In 1588 C.E. when the Spanish Armada was defeated, the British felt that God was fighting for them and that somehow they were God’s chosen people. The Puritans in England took this thought even further in the 17th century, feeling that they were the remnant of the "pure". They were very much in line with William Tyndale’s view of contractual covenant with God. Covenant theology had a large role in the development of early colonial America and lasting ramifications after that time. When the Pilgrims and other puritans came to America, they felt very strongly that they were in a covenant with God in the new world. They believed in the ‘Covenant of Grace’ and the ‘Covenant of Works’. The ‘Covenant of Grace’ was a covenant that God made with unbelievers. All that God required from humans was faith, and in return he gave them salvation. However, once a person was saved, the way that he maintained God’s blessing was by obedience. This explains the ‘Covenant of Works’, which applied to all believers; God’s continued blessing was contingent upon a believer’s obedience to God. -
Calvinism and Arminianism Are Tw
K-Group week 3 Question: "Calvinism vs. Arminianism - which view is correct?" Answer: Calvinism and Arminianism are two systems of theology that attempt to explain the relationship between God's sovereignty and man's responsibility in the matter of salvation. Calvinism is named for John Calvin, a French theologian who lived from 1509-1564. Arminianism is named for Jacobus Arminius, a Dutch theologian who lived from 1560-1609. Both systems can be summarized with five points. Calvinism holds to the total depravity of man while Arminianism holds to partial depravity. Calvinism’s doctrine of total depravity states that every aspect of humanity is corrupted by sin; therefore, human beings are unable to come to God on their own accord. Partial depravity states that every aspect of humanity is tainted by sin, but not to the extent that human beings are unable to place faith in God of their own accord. Note: classical Arminianism rejects “partial depravity” and holds a view very close to Calvinistic “total depravity” (although the extent and meaning of that depravity are debated in Arminian circles). In general, Arminians believe there is an “intermediate” state between total depravity and salvation. In this state, made possible by prevenient grace, the sinner is being drawn to Christ and has the God-given ability to choose salvation. Calvinism includes the belief that election is unconditional, while Arminianism believes in conditional election. Unconditional election is the view that God elects individuals to salvation based entirely on His will, not on anything inherently worthy in the individual. Conditional election states that God elects individuals to salvation based on His foreknowledge of who will believe in Christ unto salvation, thereby on the condition that the individual chooses God. -
2009-10 Academic Catalog
catalog 2009/10 admissions office 800.600.1212 [email protected] www.gordonconwell.edu/charlotte/admissions 14542 Choate Circle, Charlotte, NC 28273 704.527.9909 ~ www.gordonconwell.edu Contents CATALOG 2009/10 GORDON-CONWELL THEOLOGICAL SEMINARY–CHARLOTTE 1 Introduction 37 Degree Programs 3 History and Accreditation 40 Master of Divinity 4 President’s Message 41 Master of Arts 6 Our Vision and Mission 43 Master of Arts in Religion 8 Statement of Faith 43 Doctor of Ministry 10 Community Life Statement 46 Checksheets 11 Faculty 58 Seminary Resources 25 Board of Trustees 59 The Harold John Ockenga Institute 25 Emeriti 59 Semlink 64 Campus Ethos and Resources 26 Admissions 69 Associated Study Opportunities 28 Tuition Charges 29 Financial Assistance 71 Course Descriptions 35 Other Campuses 72 Division of Biblical Studies 77 Division of Christian Thought 80 Division of the Ministry of the Church 85 Calendar 2009-2010 2 introduction history Gordon-Conwell Theological Seminary has a rich heritage, spanning more than a century. The school’s roots are found in two institutions which have long provided evangelical leadership for the Christian church in a variety of ministries. The Conwell School of Theology was founded in Philadelphia in 1884 by the Rev. Russell Conwell, a prominent Baptist minister. In 1889, out of a desire to equip “men and women in practical religious work... and to furnish them with a thoroughly biblical training,” the Boston Missionary Training School was founded by another prominent Baptist minister, the Rev. Adoniram J. Gordon. The Conwell School of Theology and Gordon Divinity School merged in 1969 through the efforts of philanthropist J. -
Introduction to Various Theological Systems Within the Christian Tradition
Introduction to Theological Systems: Dr. Paul R. Shockley Theological Systems Dogmatic Theology: A doctrine or body of doctrines of theology and religion formally stated and authoritatively proclaimed by a group. Calvinist Theology John Calvin (1509-1564) French Institutes – 80 chapter document explaining his views Presbyterian churches Jonathan Edwards, George Whitfield, Charles Spurgeon, Charles Hodge, William Shedd, Benjamin Warfield, Cornelius Van Til Westminster Confession - 1647 Emphases of Calvinism Sovereignty Predestination TULIP – Synod of Dort (1619) Total Depravity Unconditional Election Limited Atonement Irresistible Grace Perseverance of the Saints Arminian Theology Jacob Arminius (1560-1609) Dutch Remonstrance – 1610 document by followers of Arminius explaining his doctrine Methodist, Wesleyan, Episcopalian, Anglican, Free Will Baptist churches John Wesley, H. Orton Wiley Emphases of Arminianism God limits His sovereignty in accordance with man’s freedom – all divine decrees are based on foreknowledge Prevenient Grace – Prevenient grace has removed the guilt and condemnation of Adam’s sin – it reverses the curse Emphases of Arminianism Man is a sinner but not totally depravity (Free Will) Conditional Election based on the foreknowledge of God (God does not predestine all things) Unlimited Atonement Resistible Grace Salvation Insecure Covenant Theology Johann Bullinger (1504-1575) Swiss He was the sole author of Second Helvetic Confession of 1566, which gives a clear statement of the Reformed doctrine. Reformed churches Johannes Wollebius, William Ames, Johannes Cocceius, Hermann Witsius Westminster Confession – 1647 Emphases of Covenantism A system of interpreting the Scriptures on the basis of two covenants: the covenant of works and the covenant of grace. Some add the covenant of redemption. Importance of grace – In every age, believers are always saved by grace. -
Covenant Theology in Reformed Perspective
COVENANT THEOLOGY IN REFORMED PERSPECTIVE Collected essays and book reviews in historical, biblical, and systematic theology Mark W. Karlberg Wipf and Stock Publihsers 150 West Broadway, Eugene OR 97401 Made available electronically through Two Age Press Covenant Theology in Reformed Perspective By Karlberg, Mark W. Copyright©2000 by Karlberg, Mark W. ISBN: 1-57910-315-4 (For the bound printed version) Printed by Wipf & Stock Publishers, 2000. This book is reprinted electronially by Two Age Press on behalf of Wipf & Stock Publishers. The original bound copy by Wipf and Stock differs slightly in pagi- nation. Dedicated to my parents and aunt, Dorothy Bloser, For their spiritual discernment in the things of the Lord And their sacrifice in the struggle for the faith in our generation. Soli Deo gloria Permission to republish material was granted by: Calvin Theilogical Journal The Evangelical Quarterly Foundations Journal of the Evangelical Theological Society Trinity Journal The Westminster Theological Journal and by John Muether and Howard Griffith, editors, Creator, Redeemer, and Consummator: Essays in Biblical Theology Presented to Meredith G. Kline Collection of Articles CHAPTER ONE: “Reformed Interpretation of the Mosaic Covenant,” The Westminster Theological Journal 43 (1980) 1-57. CHAPTER TWO: “Reformation Politics: The Relevance of OT Ethics in Calvinist Political Theory,” Journal of the Evangelical Theological Society 29 (1986) 179-91. CHAPTER THREE: “Moses and Christ: The Place of Law in Seventeenth-Centu- ry Puritanism,” Trinity Journal 10 NS (1989) 11-32. CHAPTER FOUR: “The Original State of Adam: Tensions in Reformed Theolo- gy,”The Evangelical Quarterly 59 (1987) 291-309. CHAPTER FIVE: “Covenant Theology and the Westminster Tradition,” WTJ 54 (1992) 135-52.