129 the Relationship Between Old and New Testament
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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. -
Andrews University Seminary Studies for 1994
Andrews University SEMINARY S1UDIES Volume 32 cNumber. 3 Autumn 1994 Andrews University Press ANDREWS UNIVERSITY SEMINARY STUDIES The Journal of the Seventh-day Adventist Theological Seminary of Andrews University, Berrien Springs, Michigan 49104, U.S.A. Editor: NANCY J. VYHMEISTER Associate Editor: JERRY MOON Book Review Editor: JERRY MOON Editor Emeritus: KENNETH A. STRAND Consulting Editors: ROBERT M. JOHNSTON, JON PAULIEN, RANDALL W. YOUNKER Copy Editor: LEONA G. RUNNING Editorial Assistant: SALLY KIASIONG-ANDRIAMIARISOA Circulation Manager: MATTHEW M. KENT Data Processor: JENNIFER KHARBTENG Editorial and Circulation Offices: Andrews University Seminar Studies, Seminary Hall, Andrews University Berrien Springs, MI 49104-1500, U.S.A. Phone: (616) 471-6023 Fax: (616) 471-6202 Electronic Mail: [email protected] A refereed journal, ANDREWS UNIVERSITY SEMINARY STUDIES provides a scholarly venue, within the context of biblical faith, for the presentation of research in the area of religious and biblical studies. A USS publishes research articles and brief notes on the following topics: biblical archaeology and history of antiquity; Hebrew Bible; New Testament; church history of all periods; historical, biblical, and systematic theology; ethics; history of religions; and missions. Selected research articles on ministry and Christian education may also be included. The opinions expressed in articles, brief notes, book reviews, etc., are those of the authors and do not necessarily represent the views of the editors nor those of the Seventh-day Adventist Theological Seminary. Subscription Information: ANDREWS UNIVERSITY SEMINARY STUDIES is published in the Spring, Summer, and Autumn. The subscription rate for 1995 is as follows: U.S.A. Foreign (in U.S.A. -
The Theology of Human Work As Found in the Genesis Narrative Compared with the Co-Creationist Theology of Human Work
Avondale College ResearchOnline@Avondale Theses PhD Theses 12-2014 The Theology of Human Work as Found in the Genesis Narrative Compared with the Co-Creationist Theology of Human Work Elizabeth E. Ostring Avondale College of Higher Education, [email protected] Follow this and additional works at: https://research.avondale.edu.au/theses_phd Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Ostring, E. (2014). The theology of human work as found in the Genesis Narrative compared to co- creationist theology of human work (Doctoral dissertation, Avondale College of Higher Education, Cooranbong, Australia). Retrieved from https://research.avondale.edu.au/theses_phd/3 This Thesis is brought to you for free and open access by the Theses at ResearchOnline@Avondale. It has been accepted for inclusion in Theses PhD by an authorized administrator of ResearchOnline@Avondale. For more information, please contact [email protected]. 1 The Theology of Human Work As Found in the Genesis Narrative Compared with the Co-creationist Theology of Human Work By Elizabeth Ostring A Doctoral Thesis Presented in Fulfillment of the Requirements for the Award of the Degree of Doctor of Philosophy For The Faculty of Theology of Avondale College of Higher Education 2015 Supervisor: Steven Thompson, PhD Associate Supervisor: Laurence Turner, PhD 2 ACKNOWLEDGEMENTS 11 INTRODUCTION 12 Statement of Thesis 12 Scope of the Study 13 Genesis Interest in Work 14 Work and Blessing 15 Work and Worship 16 The Chiastic Structure -
Exploring the Contours of Paul's New Covenant
What is So New About the New Covenant? Exploring the Contours of Paul’s New Covenant Theology in 2 Corinthians 3 Matthew Barrett Matthew Barrett is Tutor of Systematic Theology and Church History at Oak Hill Theological College in London, England. He earned his Ph.D. from The Southern Baptist Theological Seminary in Systematic Theology. Dr. Barrett is the executive editor of Credo Magazine, as well as the author and editor of several books, including Salvation by Grace (P&R, 2013), Four Views on the Historical Adam (Zondervan, 2013 with A. B. Caneday), Owen on the Christian Life (Crossway, 2015 with Michael Haykin), and editor of the The 5 Solas Series (Zondervan, 2015-2017). Second Corinthians 3 is a hotly debated and difficult text. For example, Thomas Schreiner says 2 Corinthians 3 is “one of the most controverted texts in the Pauline corpus,”1 and is “full of exegetical difficulties and knotty problems.”2 David Garland believes the passage is “notoriously obscure”3 and Anthony Hanson says it is the “mount Everest of Pauline texts as far as difficulty is concerned—or should we rather call it the sphinx among texts, since its difficulty lies in its enigmatic quality rather than its com- plexity?”4 The result has been a hermeneutical maze of literature almost impossible to navigate.5 Nevertheless, the complexity and difficulty in translating and interpreting 2 Corinthians 3 is matched by its biblical-theological depth and insight.6 As the growing literature demonstrates, this one chapter leaves readers with a host of themes central to developing a Pauline theology (e.g., law, ministry, SBJT 19.3 (2015): 61-96 61 The Southern Baptist Journal of Theology 19.3 (2015) Spirit, glory, covenant). -
PROGRESSIVE COVENANTALISTS AS REFORMED BAPTISTS Daniel Scheiderer
WTJ 82 (2020): 137–52 PROGRESSIVE COVENANTALISTS AS REFORMED BAPTISTS Daniel Scheiderer At least three new systems of covenant theology have arisen in Calvinistic Baptist circles in recent decades: new covenant theology, progressive covenantalism, and 1689 Federalism (Reformed Baptists). Each group has its own proponents and its own circles of influence, but churches impacted by each proposal are generally familiar to one another. Because progressive covenantalists initially described themselves as a subset of new covenant theology, arguments against new covenant theology were often simply co-opted for use against progressive covenantalists. This article aims to demonstrate that progressive covenantalists have significant points of continuity with their Reformed Baptist brothers that facilitate mutual benefit between the two camps. To demonstrate this continuity, the cov- enants of works and grace and the new covenant are examined in the two systems alongside their Particular Baptist forefathers to show that all three groups operate with a basically continuous infrastructure. The benefit of such a study is that it distinguishes the progressive covenantal proposal from the proposal of new covenant theology while avoiding simplistic read- ings that deny the real differences between progressive covenantalists and Reformed Baptists. The study does not deny the real tension that exists in progressive covenantalists’ reinterpretation of the fourth commandment, but it sets aside that debate so that points of clear commonalities may be seen for what they are. Too often conversations about covenant theology have passed one another, and so this article aims to initiate a conversation between two groups that ought to be the nearest allies. “ rogressive covenantalism” broke onto the scene in 2012 with Peter Gentry and Stephen Wellum’s book Kingdom through Covenant. -
New Covenant Theology and Futuristic Premillennialism
TMSJ 18/1 (Fall 2007) 221-232 NEW COVENANT THEOLOGY AND FUTURISTIC PREMILLENNIALISM Richard L. Mayhue Senior Vice President and Dean Professor of Pastoral Ministries and Theology New Covenant Theology (NCT) advocates have correctly abandoned the non-biblical covenants of Covenant Theology (CT). However, with few exceptions, they have inconsistently maintained CT’s eschatologies, which usually reject a future premillennial kingdom on earth, ruled over by Christ for 1,000 years in fulfillment of OT unconditional promises made to Abraham and David. After surveying the current theological landscape among prominent NCT writers, seven compelling reasons for embracing Futuristic Premillennialism (FP) are discussed: (1) Hermeneutics Is a Presupposition, Not a Theology, (2) Careful Exegesis Is Required, Not a Presupposed Theology, (3) Unconfused and Separate Identities for Israel and the Church, (4) Preservation of the Jewish Race and Israel, (5) Unconditional Abrahamic and Davidic Covenants, (6) Proper Order of Christ’s Return and Christ’s Reign, and (7) Promises of an Irreversible Restoration for the Nation. Because of these seven determinative, biblical facts, the only eschatology which would be consistent with NCT’s denial of the non-existent covenants espoused by CT would be FP. ***** This essay builds upon the four previous articles in this issue of TMSJ, dealing with New Covenant Theology (NCT): A Critique. If you have not yet read Dr. Barrick on how NCT relates to OT covenants and Dr. Vlach on how NCT relates to Covenant Theology (CT), please do so before proceeding here. NCT is to be commended for having recognized the absolute lack of biblical evidence for the three covenantal mainstays of CT, i.e., Covenant of Grace, Covenant of Redemption, and Covenant of Works. -
New Covenant Theology
… It is good for the heart to be strengthened by grace … Hebrews 13:9 Issue 204 February 2014 Christ, Our New Covenant King #3 In This Issue Christ, Our New Covenant King John G. Reisinger #3 1 John G. Reisinger This is the third study on “Christ Our New Covenant King.” Some of the Law, Wisdom and Christ, A Study material in this article should have been given in the first of these studies. in Biblical Theology, Part 3, Christ 1 Nearly everyone agrees with most of what we said about Christ as our Prophet Stan F. Vaninger and Priest, but there is great disagreement concerning Christ in the role of King. The primary reason for the disagreement centers on Dispensationalism’s Shepherding the New Covenant Flock: Part 3 of 6 3 position on the establishing of a future earthly kingdom with one of David’s Shepherding Imagery in the OT: sons sitting on the throne of that kingdom as king. This is referred to as “the The Lord is my Shepherd Davidic kingdom.” Steve West Scripture is quite clear in 2 Samuel 7:1-17 and 1 Chronicles 17:1-15 that God New Covenant Theology— Questions Answered 5 promised David that he, God, would establish a future kingdom and raise up one of David’s sons to sit as king on a throne in that kingdom. No one disputes the A. Blake White fact of that covenant; however, all do not agree on either the nature of the promised kingdom to David or the time of the promise being fulfilled. -
NEW COVENANT THEOLOGY: What It Is and How It Differs from Covenant Theology
NEW COVENANT THEOLOGY: What It Is and How It Differs from Covenant Theology Gary D. Long Extract (including the Dedication page, Preface, Contents, Chapter 1 and Appendix D) of a forthcoming book with the above title by the Faculty President of Providence Theological Seminary in Colorado Springs, CO. www.ptsco.org; [email protected] [Planned for publication by early 2012] Dedication To my mentor, S. Lewis Johnson, Jr., a gracious man and gentleman scholar whose submission to the teaching of the Word of God in doctrine and life lives on PREFACE This book is a condensed one volume documented work purposefully written in a non- technical, palatable style. It is designed to explain what New Covenant Theology is as a developing theological system by showing how it differs from Reformed Theology’s system of Covenant Theology. After an opening chapter to state briefly what New Covenant Theology is and how it differs from Covenant Theology, Chapter 2 surveys the historical background to the rise and development of Covenant Theology as a theological system inseparably linked to its practice of infant baptism. The follow-on chapters then elaborate upon how New Covenant Theology differs from Covenant Theology (including that Reformed Baptist teaching which also basically holds to it) by focusing upon the theological heart of its system: its one overarching covenant of grace, which undergirds its doctrine of the church (ecclesiology), and its understanding of the covenantal administration of the law of God. My approach is doctrinal not personal. I owe much to many reformed theologians holding to Covenant Theology, especially in their contribution to the sovereignty of God in creation, providence and redemption. -
Dispensational Understanding of the New Covenant © 2012 Regular Baptist Press • Schaumburg, Illinois
3 VIEWS Mike Stallard editor l Contributions from: John Master Dave Fredrickson Roy E. Beacham Elliott E. Johnson Rodney J. Decker Bruce Compton Dispensational Understanding of the New Covenant © 2012 Regular Baptist Press • Schaumburg, Illinois. www.RegularBaptistPress.org • 1-800-727-4440 RBP5330 • ISBN: 978-1-60776-494-6 Contents Abbreviations 6 Contributors 7 Preface 9 Mike Stallard, editor Foreword 15 John Master 1. Which Are the New Covenant Passages in the Bible? 29 Dave Fredrickson 2. The Interpretation of the New Covenant in the History of Traditional Dispensationalism 73 Mike Stallard 3. The Church Has No Legal Relationship to or Participation in the New Covenant 107 Roy E. Beacham Responses to Roy E. Beacham 145 4. The Church Has an Indirect Relationship to the New Covenant 164 Elliott E. Johnson Responses to Elliott E. Johnson 176 5. The Church Has a Direct Relationship to the New Covenant 194 Rodney J. Decker Responses to Rodney J. Decker 223 6. Epilogue: Dispensationalism, the Church, and the New Covenant 240 Bruce Compton Scripture Index 280 Abbreviations ABD Anchor Bible Dictionary ANE Ancient Near East/Ancient Near Eastern BDAG Bauer, Danker, Arndt, and Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. BDF Blass, Debrunner, Funk, A Greek Grammar of the New Testament and Other Early Christian Literature DPT Dictionary of Premillennial Theology ISBE International Standard Bible Encyclopedia EDT Evangelical Dictionary of Theology, 2nd ed. LEH Lust, Eynikel, Hauspie, A Greek-English Lexicon of the Septuagint L&N Louw and Nida, Greek-English Lexicon of the New Testament, 3rd ed. -
Differences Between Dispensational, Covenant, and New Covenant Theology
Differences Between Dispensational, Covenant, and New Covenant Theology Dispensational Covenant Theology New Covenant Theology May be Arminian or modified Usually those from a Reformed Calvinist. Almost never five-point perspective, though there are Same as CT Calvinist exceptions. Stresses 'literal' interpretation of Accepts both literal and figurative Same as CT the Bible (spiritual) interpretation of the Bible Almost always accept the idea of the Usually does not accept the idea 'Analogy of Faith.' (Scriptures should Same as CT of the 'Analogy of Faith.' interpret scriptures). ‘Israel’ may mean either literal, 'Israel' always means only the physical descendants of Jacob or the literal, physical descendants of Same as CT figurative, spiritual Israel, depending Jacob. on context. 'Israel of God' in Gal. 6:16 means 'Israel of God' in Gal. 6:16 means spiritual Israel, parallel to Gal. 3:29; Same as CT physical Israel alone. Rom. 2:28-29; 9:6; Phil. 3:3. In OT, believers are called simply "the elect of Israel", not the Church. God always had only one people , the NCT doesn't recognize a Church in Church gradually developed through the OT, such as in the NT. They use God has 2 peoples with 2 separate the ages, in accordance with an Matt 16:18 where Jesus said that destinies: Israel (earthly) and the Covenant worked out in etrnity past he will build His Church. "There is Church (heavenly). between the "Three Persons of the but one people of God of whom Godhead." natural Israel was the typical foreshadowing. So, the Church is the "New Israel." The Church* began in the OT (Acts 7:38) and reached fulfillment in the NT. -
Reformation
Reformation <Stevival A Quarterly Journal for Church Leadership Volume 6, Number 3 • Summer 1997 What Is This Thing Called the New Covenant? The entire Mosaic law comes to fulfillment in Christ, and Tom Wells this fulfillment means that this law is no longer a direct and immediate source of, or judge of, the conduct of God's peo ince the present issue of Reformation & Revival Journal ple. Christian behavior, rather, is now guided directly by Sis devoted to the sl,lbject of the new covenant, we will "the law of Christ." This "law" does not consist of legal pre need to grasp two things. First, we will have to have a clear scriptions and ordinances, but of the teaching and example idea of what the' phrase "new covenant" refers to.1 of Jesus and the apostles, the central demand of love, and Following on that we ~ill want to see in a rough way the the guiding influence of the indwelling Holy Spirit. points at which a "new covenant theology" comes into ten~ Douglas J. Moo sion with other understandings of the same phrase, along with a brief defense of each of these points. Later articles There is perhaps no part of divinity attended with so will take closer looks at some of these points and offer much intricacy, and wherein orthodox divines do so much more extensive exegetical underpinnings. differ, as stating the precise agreement and difference The only thing that all parties in the discussion agree between the two dispensations of Moses and Christ. upon is this: there is something called "the new covenant" Jonathan Edwards spoken of in both the Old Testament and the New Testament (e.g., Jer. -
Ellen G. White Died, a Mrs
International Journal for Clergy June 1986 The Gift of Prophecy and "Thought Voices" BY I. R. SPANGLER/4 How to Write a Bible BY GEORGE E. RICE/8 Harvest 90 Administrative Slogan? BY MARK A. FINLEY/11____________________________ Christ©s Human Nature: An Alternate View BY THOMAS A. DAVIS/14___________________________ A Quick Response Says We Care BY EUGENE HAMLIN/17_____________________________ Making Sabbath Special BY EDNA MAYE LOVELESS/19 Letters/2 Democracy by Design Editorial/28 BY JOHN PFEIFFER/22 _____________ Shop Talk/31 Burnout in Clergy Families Biblio File/32 BY MADELINE S. JOHNSTON/24______ Letters Inspiration and originality ter is not necessarily negated by their borrowing). The New Testament uses The thesis articulated in Crosby©s use of sources. In writing my book The the Old Testament in just this way. Thus article "Does Inspired Mean Original?" Advent Hope for Human Hopelessness, I Bacchiocchi©s argument pointing out (February 1986), namely that "original have used over a period of five years some that despite their verbal similarities, ity is not one of the tests of a prophet" 100 books. Yet I like to believe that my there are differences between the teach because Bible writers made "extensive book is original because I do not know of ings of Christ and those of Ahikar is use of uninspired sources," is destructive any other author who has conceived and irrelevant because such differences are to to the authority of the Bible and based on executed a study of the Second Advent be expected; they are no greater than the fictitious reasoning. in the way I have done it.