THE JOURNAL of CHRISTIAN RECONSTRUCTION Symposium
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Rev 20 Classnotes 2020
Revelation Notes 2020 - Laurelwood 85 "The Heart Response to a Perfect Earth" Revelation 20 After the tribulation on the earth and the return of the King to the earth to destroy all the kings of the earth, Jesus will set up His earthly kingdom and rule over the whole world in perfect conditions on the earth. JESUS CHRIST WILL REIGN ON THE EARTH FOR 1000 YEARS, 20:1-15 The transition between Revelation 19 and Revelation 20 is the transition to the fulfillment of the Abrahamic contract and the completion of the kingdom program of God. The kingdoms of this world become the kingdom of our Lord (Revelation 11:15), the King of Kings and Lord of lords (Revelation 19:16). He will reign for 1000 years and then comes the end, when He delivers the kingdom up to the Father (1 Corinthians 15:23-28) so that God may be all in all. Excursus 1: Review of Eschatological Frameworks Three theological grids: the postmillennial, the amillennial, and the premillennial take their names and point of departure from Revelation 20:1-8, where Christ is said to reign 1,000 years, a period which has been called the “millennium.” The word “millennium” comes from the Latin word for 1000. The Greek word for “1000” is χιλιοι chilioi, from which chiliasm is derived. For further study of these three different theological positions, see J. Dwight Pentecost, Things to Come, chapter 22 (XXII). A. Postmillennialism The postmillennial school interprets the millennium to be a period (may be a distinct 1000 year period) of great spiritual blessing fulfilling millennial promises accomplished through preaching the gospel to everyone. -
Armstrongism and the Worldwide Church Of
Armstrongism and the Worldwide Church of God I. WHERE THIS CULT ORIGINATED A. This cult can be traced back to a man by the name of Herbert W. Armstrong and his supposed divine appointments. 1. Herbert Armstrong started out his career asa promotional and advertising man in Des Moines, Iowa in 1912. But in 1920 his advertising business failed in what he described as a flash depression 2. In 1924 Armstrong moved to Oregon and on two more separate occasions his business enterprises `failed because of what he described as "forces beyond his control". 3. Sometime between 1924 and 1931 Armstrong was supposedly converted and began to write and do evangelistic work. 4. It is interesting to note that Armstrong's conversion came about through his wife's discovery and it was a conversion to what she had found. She believed that obedience to God's spiritual laws which were summed upin the ten commandments was necessary for salvation. 5. Armstrong at first set out to prove that his wife was wrong but later he concluded that she had indeed found the truth which meant to him that most of Christendom was not proclaiming the truth. 6. Armstrong was ordained in Eugene, Oregon in 1931 and began to conductevangelistic campaigns there. 7. In January 1934 Armstrong began a radio program in Eugene~ Oregon entitled "The World Tomorrow" and with his incredible speaking and promotional abilities he launched his cultist career filled with all kinds of false and heretical teachings. 8. At exactly 10A.M. on January 1934 Armstrong declared this to be the starting point of the fulfillment of 90% of all Bible prophecies. -
Critique of Theonomy: a Taxonomy — T. David Gordon
T. David Gordon, “Critique of Theonomy: A Taxonomy,” Westminster Theological Journal 56.1 (Spring 1994): 23-43. Critique of Theonomy: A Taxonomy — T. David Gordon I. Introduction 1. Distinguishing Theonomy from Theonomists One of the most difficult aspects of polemical theology is being sure that what is being evaluated is a distinctive viewpoint, not the individuals holding the viewpoint. Of necessity, when evaluating a given view, one examines those dimensions that distinguish it from other views. It would inevitably be lopsided, then, to confuse a criticism of a view with a criticism of those who hold it. Presumably, those who hold a distinctive view also embrace many other views that are identical with those shared by the church catholic. Individual Theonomists are not intended to be the point of an examination such as this; rather, what is evaluated is the viewpoint that distinguishes Theonomy from other approaches to biblical ethics. 2. Distinguishing Theonomy from Christian Reconstruction As socioreligious phenomena, Theonomy and Christian Reconstruction are closely related. The individuals involved in the one are ordinarily involved in the other. However, theologically and religiously they can be distinguished. Christian Reconstructionists exist in a variety of forms, and are ordinarily united in their belief that the Western world, and especially the United States, has departed from the Judeo-Christian ethical basis that once characterized its public discourse, with devastating results. Positively, Reconstructionists wish to see the United States return to a more biblical approach, or even a more Judeo-Christian approach, to the issues of civil life. Theonomy is more specific than this, though it does not disagree with it. -
THEONOMY and ESCHATOLOGY | Some Reflections on Postmillennialism
THEONOMY AND ESCHATOLOGY | Some Reflections On Postmillennialism By Richard B. Gaffin, Jr.1 Essential to the emergence of theonomy/(Christian) reconstructionism has been a revival of postmillennialism.2 Among current postmils, to be sure, there are some who are not recon- structionists, but all reconstructionists—whatever their differences—consider themselves post- mils. Or so it would have seemed until just recently with the unanticipated and apparently grow- ing impact of reconstructionist viewpoints in circles whose eschatology is characteristically premil. Still, for reconstructionism’s leading advocates, postmillennialism is plainly integral— whether logically or psychologically—to their position as a whole. Nonreconstructionist postmils would naturally deny any such connection. This chapter provides some partial, personally-tinged, yet, I hope, not entirely unhelpful reflections on the resurgent postmillennialism of the past 20-25 years. My reservations lie in at least four areas. DEFINING POSTMILLENNIALISM A large element of ambiguity cuts across much of today’s postmillennialism. Before trying to specify that ambiguity it will be helpful, historically, to give some attention to the fact that in the past, too, postmillennialism has not been the clearly defined, unambiguous position that some of its contemporary proponents make it out to be. It is fairly common to point out the inadequacy of our conventional designations pre, post, and a. But, no less commonly, in ensuing discussion that recognition recedes. As a result, efforts, for one, to distinguish between the postmil and amil positions get confused—usually, as it turns out, more than a merely terminological confusion. Who coined the term amillennial and when did it first begin to be used? Perhaps I’ve missed it somewhere, but the usual sources don’t seem to know or at least don’t say. -
Summer 2020 Assignment
Pre-A.P. Literature Phoenix Christian Mr. Chaydez Preparatory School Overview of Summer Assignment Welcome to Mr. Chaydez’s Literature Course! I am so blessed with the call to help shepherd you through the very thought-provoking discipline of literature. You will learn how stories shape our lives in ways in which you probably never realized. In preparation for the year, this summer you will be challenged to expand your theological/philosophical understanding by watching two lectures from Dr. Greg Bahnsen about the concept of “worldview.” Dr. Greg L. Bahnsen, (1948-1995), was an ordained minister in the Orthodox Presbyterian Church and a full time Scholar in Residence for the Southern California Center for Christian Studies. He received his Ph.D. in Philosophy from the University of Southern California, specializing in the theory of knowledge. He previously received a Bachelor’s of Arts in Philosophy from Westmont College, and then simultaneously earned the Master’s of Divinity and Master’s of Theology degrees from Westminster Theological Seminary. He was an experienced defender of Christianity, a skilled debater, and a clear teacher of the Christian worldview, who was devoted to training believers in understanding and applying the Christian faith to every area of life. Summer Assignment: The concept of “worldview” is extremely important in Mr. Chaydez’s classes. It is typically the first unit taught and a vital component on the final at the end of the year. Here are two lectures from Dr. Greg Bahnsen explaining the concept of “worldview,” Christianity, and its opponents. Your summer assignment will be to create a study guide (takes strong notes) from both lectures so that you could ace a test on the material, if it was an open note test. -
New Religions in Global Perspective
New Religions in Global Perspective New Religions in Global Perspective is a fresh in-depth account of new religious movements, and of new forms of spirituality from a global vantage point. Ranging from North America and Europe to Japan, Latin America, South Asia, Africa and the Caribbean, this book provides students with a complete introduction to NRMs such as Falun Gong, Aum Shinrikyo, the Brahma Kumaris movement, the Ikhwan or Muslim Brotherhood, Sufism, the Engaged Buddhist and Neo-Hindu movements, Messianic Judaism, and African diaspora movements including Rastafarianism. Peter Clarke explores the innovative character of new religious movements, charting their cultural significance and global impact, and how various religious traditions are shaping, rather than displacing, each other’s understanding of notions such as transcendence and faith, good and evil, of the meaning, purpose and function of religion, and of religious belonging. In addition to exploring the responses of governments, churches, the media and general public to new religious movements, Clarke examines the reactions to older, increasingly influential religions, such as Buddhism and Islam, in new geographical and cultural contexts. Taking into account the degree of continuity between old and new religions, each chapter contains not only an account of the rise of the NRMs and new forms of spirituality in a particular region, but also an overview of change in the regions’ mainstream religions. Peter Clarke is Professor Emeritus of the History and Sociology of Religion at King’s College, University of London, and a professorial member of the Faculty of Theology, University of Oxford. Among his publications are (with Peter Byrne) Religion Defined and Explained (1993) and Japanese New Religions: In Global Perspective (ed.) (2000). -
The Worldwide Church of God
The Worldwide Church of God: A study of its transformation in terms of K. Helmut Reich’s theory of Relational and Contextual Reasoning. Johannes Lothar Felix Buchner MA Submitted for the degree of Doctor of Philosophy (Psychology) University of Western Sydney, Australia March 2006. Certificate of Originality I certify that this thesis is entirely my own work, and that sources have been duly acknowledged, and that inclusive language has been used wherever possible, and that this thesis has not been submitted for a higher degree at any other institution. ______________________________ Johannes L.F. Buchner 23 March 2005. Amended version submitted following examination. ___________________ Johannes L.F. Buchner 27 February 2006. ii Acknowledgments and Dedication Sincere gratitude is expressed for the considerable assistance and support provided by Dr Maureen Miner, of the School of Psychology, University of Western Sydney, my principal supervisor, who gave so much of her time and expertise, as well as her genuine friendship. Maureen’s high academic standards, especially in the Psychology of Religion, enabled me to succeed in this project. I also thank Professor Jim McKnight and Dr Agnes Petocz for their valuable assistance at various stages of this thesis. The generous assistance and mentoring of Dr. K. Helmut Reich, lately of the University of Fribourg, Switzerland, whose valuable theoretical contributions are explored in this thesis, and whose vision for the resolution of cognitive conflict and harmony between worldviews is greatly admired, was very much appreciated. A true polymath, Dr. Reich’s profound insights have given us a wealth of important lessons. I have sought to understand and apply Helmut’s theory fairly and honestly out of respect for academic integrity and our friendship. -
Subject Index, Vol. 1-20
Ordained Servant: Subject Index, Vol. 1-20 ABORTION “Moving Beyond ‘Pro-Life’.” (Douglas Wilson & Douglas Jones) 6:2 (Apr. 1997): 37-39. “Some Thoughts on the Abortion Issue.” (G. I. Williamson) 4:1 (Jan. 1995): 6-8. ACCOUNTABILITY “Thoughtful Accountability.” (Jack Sawyer) 12:3 (Jul. 2003): 52-53. ADDICTION “Addictions.” (M. Van Liuk) 11:4 (Oct. 2002): 67-72. ADULTERY “Access Denied.” (Richard Ganz) 10:1 (Jan. 2001): 18-19. “Biblical Godliness: A Response to Williamson and Ganz on Qualifications for Office.” (Matthew W. Kingsbury) 10:2 (Apr. 2001): 24-26. “Have We Gone Too Far?” (G. I. Williamson) 10:1 (Jan. 2001): 17. ANTHROPOLOGY “Defining the Human: Personal Identity in Theological Perspective.” (A. Craig Troxel) 17 (2008): 138-41. APOLOGETICS “A Letter from Cornelius Van Til to Francis Schaeffer.” (Cornelius Van Til) 6:4 (Oct. 1997): 77-80. “The Post-Modern Paradigm Shift and the Biblical, Reformed Presuppositionalism of Van Til.” (Larry E. Ball) 5:4 (Oct. 1996): 87-90. “The Reason for God.” (William D. Dennison) 17 (2008): 146-51. ARMINIANISM “Arminianism, Calvinism and Hyper-Calvinism” (Brenton Ferry) 10:3 (Jul. 2001): 59. ATONEMENT “Unlimited Atonement.” (G. I. Williamson) 4:3 (Jul. 1995): 71-72. AUGUSTINE “The Life and Thought of Augustine.” (Gregory Edward Reynolds) 20 (2011): 117-19. BAPTISM. See INFANT BAPTISM BAVINCK, HERMAN “A Spiritual Feast.” (Mark A. Garcia) 16 (2007): 144-47. BENEDICTION “The Benediction.” (Gregory Edward Reynolds) 19 (2010): 12-16. BIBLE—INSPIRATION AND AUTHORITY “Incarnation, Inspiration, and Pneumatology: A Reformed Incarnational Analogy.” (Lane G. Tipton) 17 (2008): 85-90. BIBLE TRANSLATIONS AND VERSIONS “Paul, the Apostle of Gender-Inclusive Translation?” (James W. -
Christian Reconstructionism and the Christian World Mission
Messiah University Mosaic Bible & Religion Educator Scholarship Biblical and Religious Studies 10-1-1995 Christian Reconstructionism and the Christian World Mission Larry Poston [email protected] Follow this and additional works at: https://mosaic.messiah.edu/brs_ed Part of the Christianity Commons, and the Missions and World Christianity Commons Permanent URL: https://mosaic.messiah.edu/brs_ed/21 Recommended Citation Poston, Larry, "Christian Reconstructionism and the Christian World Mission" (1995). Bible & Religion Educator Scholarship. 21. https://mosaic.messiah.edu/brs_ed/21 Sharpening Intellect | Deepening Christian Faith | Inspiring Action Messiah University is a Christian university of the liberal and applied arts and sciences. Our mission is to educate men and women toward maturity of intellect, character and Christian faith in preparation for lives of service, leadership and reconciliation in church and society. www.Messiah.edu One University Ave. | Mechanicsburg PA 17055 CHRISTIAN RECONSTRUCTIONISM AND THE CHRISTIAN WORLD MISSION Larry Poston, Institute for Muslim Studies Wheaton College, Wheaton, Illinois Controversy has been the hallmark of Christian Reconstructionism since its inception in the early 1960s. Although the movement claims no specific founder or central leader, most observers trace its original concepts to Rousas John Rushdoony, a California university professor who authored what has for many become the group's major working document, The Institutes of Biblical Law. Called by some "Theonomy" and by others "Dominion Theology," Reconstructionism is distinguished by the following beliefs: 1.Regeneration as humankind's only hope in both this age and the age to come, since social change must follow personal change, and personal change can only come through regeneration. -
Fort Bend Christian Academy the Great
FORT BEND CHRISTIAN ACADEMY THE GREAT DEBATE AND THE TRANSCENDENTAL ARGUMENT FOR GOD’S EXISTENCE A THESIS SUBMITTED TO THE TEACHER AND STUDENTS OF FORT BEND CHRISTIAN ACADEMY’S APOLOGETICS CLASS DEPARTMENT OF WORLDVIEWS AND APOLOGETICS BY GUNNER WEST SUGAR LAND, TX DECEMBER 2014 West 2 TABLE OF CONTENTS 1. INTRODUCTION…………………………………………………………………………….3 2. HISTORICAL REVIEW………………………………………………………………….…..5 a. Aristotle……………………………………………………………………………….5 b. Immanuel Kant………………………………………………………………………..6 c. Cornelius Van Till…………………………………………………………………….9 d. John Frame…………………………………………………………………………...11 e. Greg Bahnsen………………………………………………………………………...12 3. ANALYSIS AND REVIEW OF THE GREAT DEBATE…………………………………..16 a. Segment One…………………………………………………………………….…...16 b. Segment Two…………………………………………………………………….…..29 c. Segment Three…………………………………………………………………...…..36 d. Segment Four…………………………………………………………………….…..38 e. Final Analysis and Overview…………………………………………………….…..41 4. DR. BAHNSEN’S MAJOR FAULTS AND PROPOSED IMPROVEMENTS…………….43 5. ATHEISTIC COUNTER ARGUMENTS.………………………………………….……….49 6. THE ART OF DEBATE…………………………………………………………………….53 7. THE TRANSCENDENTAL STRATEGY……………….………………………………....56 8. CONCLUSION……………………………………………………………………………...59 West 3 INTRODUCTION Although the Transcendental Argument for God’s existence has been conceptually profound, it can be advanced to have a more significant practical impact. Thus, it is necessary to critique prior attempts and reformulate a more effective presentation. Unlike traditional apologetics, such as the Cosmological and the Teleological -
Christian Reconstructionism
ARTICLE A Reformed Approach to Economics: Christian Reconstructionism he impact upon economic thought of the Protestant Reformation was seen across Western Europe, in England, and in North America in the sixteenth and seventeenth centuries. In particular, Christians Tguided by the teaching of the Reformer John Calvin approached their work, their finances, and their participation in civil life from a perspective they understood to be explicitly grounded in the law of God. They sought guidance in Biblical law regarding questions such as interest-taking on loans and the proper amount to pay for the laborer’s wages. The first generation of New England Puritans went so far as to make Old Testament law binding upon their communities in these areas as well as in non- economic matters. In recent years, some Christian thinkers in the Reformed tradition have advocated a similar approach to social and economic questions, utilizing the appellation of “Christian Reconstructionism.” Moving beyond pub- lished works in the 1960s which were essentially critiques of modern philosophy, politics, and education, the Reconstructionist writer Rousas John Rushdoony produced The Institutes of Biblical Law in 1973. The Insti- tutes extensively examined the Ten Commandments as the expression of God’s law. Much in the vein of the New England Puritans, Rushdoony’s work sought to develop the implications of Biblical law for modern eco- nomic and political institutions. Following Rushdoony’s lead, other Reconstructionist writers in the past twenty years have generated a series of published materials advocating the application of Biblical law to a myriad of social questions. The teachings of Christian Reconstructionism have been increasingly AUTHOR influential in recent years for evangelicals advocating social policy in vari- Edd S. -
Early Christological Heresies
Early Christological Heresies Introduction When a Bible student reads some of the history of the early church regarding the theological debates about the Trinity and the natures of Christ, he can be easily overwhelmed with detail and thrown into complete confusion. Doctrines such as Apollinarianism or Monothelitism just flummox him. Sadly some of the books and dictionary articles on these subjects are technical, full of jargon and confusing. Indeed, it is not easy even for students who have studied this for some time. Well, this paper is written to try to make this complex web of theology a little bit easier to understand. The reason for this difficulty is the complexity of the wonderful person of Christ. The theological statements are so difficult because they are trying to evaluate the depths and glory of something that is too high for us to grasp; we can only seek to encapsulate this glory in human terms as best as we can. Consequently, as a clearer doctrinal statement arose, heretics quickly appeared to countermand that because they felt that the former teaching denied or contradicted something else about Christ; thus the church went back and forth in a pendulum effect either overstating Christ’s deity or his humanity (see Appendix One). Another factor is that in post-apostolic early church there was no single orthodox party. As new ideas arose, there would be a number of parties vying for support. For instance, as Docetism became a threat, some Christians confronted it with a type of Adoptionist doctrine, others with more Biblical teachings; but at the same time there were people with Modalistic theology.