What Is Dominion Theology?
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27882 CTJ NOV05 Text.Qxp
CTJ 40 (2005): 248-266 The Two Kingdoms: A Reassessment of the Transformationist Calvin1 David VanDrunen At least since the appearance of H. Richard Niebuhr’s classic study, Christ and Culture,2 those advocating a transformationist approach to cultural issues have often claimed John Calvin as one of their own. Although the term trans- formation is somewhat ambiguous, capable of various permutations, the idea behind it suggests a conviction not only that Christians ought to adopt a posi- tive stance toward cultural engagement but also that they should aim to bring the effects of God’s redemptive work in Christ to bear upon the various spheres of culture.3 Although thinkers of other theological persuasions have flocked to embrace one or another version of the transformationist paradigm, Reformed theologians of late have claimed transformationism as the Reformed approach to culture and even as a chief characteristic of Reformed Christianity alto- gether. Many of these contemporary Reformed theologians find inspiring precedent in the labors of the great Dutch theologian, journalist, and states- man Abraham Kuyper, who sought to infuse the various spheres of life with the claims of Christ. Beyond Kuyper, many Reformed theologians look back to Calvin himself and, with Niebuhr, find a representative of the transformation- ist vision.4 Is such a characterization of Calvin helpful and accurate? In this article, I argue that Calvin’s approach to cultural and social matters diverges at crucial 1 An earlier version of this article was presented at the Symposium on Religion and Politics, sponsored by the Henry Institute at Calvin College, on April 30, 2004. -
Tools of Dominion
TABLE OF CONTENTS Preface . ix Introduction . 1 Part I: PROLEGOMENA 1. The Restoration of Biblical Casuistry . 27 2. What Is Covenant Law?.... 63 3. What Are the Case Laws?. 88 4. A Biblical Theology of Slavery. ...111 PartII: COMMENTARY 5. Servitude, Protection, and Marriage.. ...209 6. Wives and Concubines . ...248 7. Victim’s Rights vs. the Messianic State. ...278 8. Kidnapping . ...321 9. The Costs of Private Conflict . ...339 10. The Human Commodity . ...359 11. Criminal Law and Restoration . ...381 12. The Auction for Substitute Sanctions . ...413 13. Freedom for an Eye . ...437 14. The Ransom for a Life . ...456 15. The Uncovered Pit. ...485 16. Knowledge, Responsibility, and the Presumption of Guilt . ...495 17. Proportional Restitution . ...505 18. Pollution, Ownership, and Responsibility . ...541 19. Safekeeping, Liability, and Crime Prevention . ...608 20. Caretaking and Negligence. ...632 21. Seduction and Servitude . ...642 22. Oppression, Omniscience, and Judgment. ...668 23. The Prohibition Against Usury. ...705 24. Impartial Justice and Legal Predictability . ...757 vii . Vlll TOOLS OF DOMINION 25. Finders Should Not Be Keepers . ...774 26. Bribery and Judgment. ...785 27. Sabbatical Liberty . ...811 28. Feasts and Citizenship . ...826 29. The Curse of Zero Growth. ...849 30. God’s Limits on Sacrifice . ...874 31. The Economics of the Tabernacle . ...892 32. Blood Money, Not Head Tax . ...903 33. Sabbath Rest vs. Autonomy . ...913 34. The Ability to Teach . ...919 Conclusion . ..928 Part III: APPENDIXES APPENDIX A – Common Grace, Eschatology, and Biblical Law...... ...953 APPENDIX B - Maimonides’ Code: Is It Biblical?. ...998 APPENDIX C – The Hoax of Higher Criticism. 1063 APPENDIX D – The Epistemological Problem of Social Cost . -
The One Thousand Year Reign of Christ
Empowering People to Change the World The One Thousand Year Reign of Christ Steve Holt © Steve Holt | TheRoad.org The One Thousand Year Reign of Christ Prayer • All of us are called to pray: “Thy Kingdom come, Thy will be done, on earth as it is in heaven.” • Jesus wants us to request the kingdom on earth in our prayers. • We are longing for order, stability, joy and peace. But guess what church? It will not completely happen until Christ returns and Satan is cast into the Lake of Fire. • In chapter 20 we are gazing into the Kingdom Age, the 1000 year reign of Christ. o What is the kingdom of God? In the Greek it means “the rule and reign of Christ.” o This will be an earthly utopia in which God’s will, rule and reign comes from heaven to the earth. o This Kingdom Age is described as being for 1000 years and is mentioned 6 times. o The Latin phrase is “millennium.” The word millennium is not in the Bible. o The Greek word is chilia meaning, for 1000 years, and the church is divided on this issue. Three positions on this issue are held by reputable scholars on all sides of the issue: 1. The A-millennial position- this position does not believe that there will be a literal thousand year reign of Christ. © Steve Holt | TheRoad.org !2 a. They believe that this is completely a symbolic meaning for a long period of time. b. This view interprets Old Testament prophecies of a millennium as being fulfilled spiritually now in the church today. -
Christian Identity
Not logged in Talk Contributions Create account Log in Page Talk Read Edit Fossil record Search Christian Identity Christ died so we may Main page write articles about Recent changes This page Random page contains too Christianity New pages many unsourced All logs statements and Help needs to be Support improved. Donate Christian A multi-chef broth Identity could use Community Catholicism some help. Please Saloon bar Eastern Orthodox research the To do list Protestantism What is going on? article's assertions. Restorationism Best of Whatever is RationalWiki Devil's in the details credible should be About RationalWiki American Family sourced, and what Technical support Association is not should be External links Bryan College removed. Twitter Charter for Facebook Compassion Discord Christian socialism Christian identity is a racist religious Tools Christmas philosophy and a way of translating What links here Leadership Related changes Christianity within the racist framework Conference of Women Special pages understood by some white supremacists, Religious Printable version Identity Christians (followers of the Mara bar Serapion Permanent link movement), Klansmen, some neo- Santiago de Page information Confederates, some anti-Semites and Compostela some Neo-Nazis. The pearly gates Christianity portal Contents v - t - e 1 Tenets 2 "Evidence" The colorful pseudoscience 3 Debunked 4 Followers Racialism 5 See also 6 External links 7 References Tenets [edit] Hating thy neighbour In a nutshell, here is all you will ever Racism need to know about these loony-tune Racial pride whackjobs. They believe the following: Nationalism 1. The nation of Israel and the Ten Divide and conquer Lost Tribes in the Old Testament of Aryan the Bible is the Celtic, Germanic, Black Hebrew Anglo-Saxon, Slavic, Scandinavian Israelites peoples and their descendants. -
St. Joseph's College for Women, Tirupur, Tamilnadu
==================================================================== Language in India www.languageinindia.com ISSN 1930-2940 Vol. 18:10 October 2018 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ==================================================================== St. Joseph’s College for Women, Tirupur, Tamilnadu R. Rajalakshmi, Editor Select Papers from the Conference Reading the Nation – The Global Perspective • Greetings from the Principal ... Rev. Sr. Dr. Kulandai Therese. A i • Editor's Preface ... R. Rajalakshmi, Assistant Professor and Head Department of English ii • Caste and Nation in Indian Society ... CH. Chandra Mouli & B. Sridhar Kumar 1-16 =============================================================================== Language in India www.languageinindia.com ISSN 1930-2940 18:10 October 2018 R. Rajalakshmi, Editor: Reading the Nation – The Global Perspective • Nationalism and the Postcolonial Literatures ... Dr. K. Prabha 17-21 • A Study of Men-Women Relationship in the Selected Novels of Toni Morrison ... G. Giriya, M.A., B.Ed., M.Phil., Ph.D. Research Scholar & Dr. M. Krishnaraj 22-27 • Historicism and Animalism – Elements of Convergence in George Orwell’s Animal Farm ... Ms. Veena SP 28-34 • Expatriate Immigrants’ Quandary in the Oeuvres of Bharati Mukherjee ... V. Jagadeeswari, Assistant Professor of English 35-41 • Post-Colonial Reflections in Peter Carey’s Journey of a Lifetime ... Meera S. Menon II B.A. English Language & Literature 42-45 • Retrieval of the Mythical and Dalit Imagination in Cho Dharman’s Koogai: The Owl ... R. Murugesan Ph.D. Research Scholar 46-50 • Racism in Nadine Gordimer’s The House Gun ... Mrs. M. Nathiya Assistant Professor 51-55 • Mysteries Around the Sanctum with Special Reference To The Man From Chinnamasta by Indira Goswami ... Mrs. T. Vanitha, M.A., M.Ed., M.Phil., Ph.D. -
A Theology of Creation Lived out in Christian Hymnody
Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Doctor of Philosophy Dissertation Concordia Seminary Scholarship 5-1-2014 A Theology of Creation Lived Out in Christian Hymnody Beth Hoeltke Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: https://scholar.csl.edu/phd Part of the Christianity Commons, Liturgy and Worship Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Hoeltke, Beth, "A Theology of Creation Lived Out in Christian Hymnody" (2014). Doctor of Philosophy Dissertation. 58. https://scholar.csl.edu/phd/58 This Dissertation is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Doctor of Philosophy Dissertation by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. A THEOLOGY OF CREATION LIVED OUT IN CHRISTIAN HYMNODY A Dissertation Presented to the Faculty of Concordia Seminary, St. Louis, Department of Doctrinal Theology in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy By Beth June Hoeltke May 2014 Approved by Dr. Charles Arand Advisor Dr. Kent Burreson Reader Dr. Erik Herrmann Reader © 2014 by Beth June Hoeltke. All rights reserved. Dedicated in loving memory of my parents William and June Hoeltke Life is Precious. Give it over to God, our Creator, and trust in Him alone. CONTENTS ACKNOWLEDGEMENTS -
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. -
An Evaluation of Theonomic Neopostmillennialism Thomas D
Liberty University DigitalCommons@Liberty University Faculty Publications and Presentations School of Religion 1988 An Evaluation of Theonomic Neopostmillennialism Thomas D. Ice Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/sor_fac_pubs Recommended Citation Ice, Thomas D., "An Evaluation of Theonomic Neopostmillennialism" (1988). Faculty Publications and Presentations. Paper 103. http://digitalcommons.liberty.edu/sor_fac_pubs/103 This Article is brought to you for free and open access by the School of Religion at DigitalCommons@Liberty University. It has been accepted for inclusion in Faculty Publications and Presentations by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. An Evaluation of Theonomic Neopostmillennialism Thomas D. Ice Pastor Oak Hill Bible Church, Austin, Texas Today Christians are witnessing "the most rapid cultural re alignment in history."1 One Christian writer describes the last 25 years as "The Great Rebellion," which has resulted in a whole new culture replacing the more traditional Christian-influenced Ameri can culture.2 Is the light flickering and about to go out? Is this a part of the further development of the apostasy that many premillenni- alists say is taught in the Bible? Or is this "posf-Christian" culture3 one of the periodic visitations of a judgment/salvation4 which is furthering the coming of a posfmillennial kingdom? Leaders of the 1 Marilyn Ferguson, -
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. -
Cain and Abel” the Promise Pictured and a Counterfeit Gospel Genesis 4:1-16, 25-26
Patrick Griffiths ONE STORY | ONE SAVIOR - UNIT 1 | LESSON 05a The Pentateuch – The Promise Given Through the Royal Gift Covenant God is a PROMISE Making God God 1) CREATES a place where 2) He will MEET with his People 3) for their JOY . 4) His People reject Him. 5) God binds Himself through PROMISE (i.e. The Royal Gift Covenant) to 6) RESCUE His people from their sin and 7) RESTORE them to Himself for their JOY . “Cain and Abel” The Promise Pictured and a Counterfeit Gospel Genesis 4:1-16, 25-26 Gen. 4:25 And Adam knew his wife again, and she bore a son and called his name Seth, for she said, “God has appointed for me another offspring instead of Abel, for Cain killed him.” THE BIG IDEA [Emphasis; A.I.M.; The Line; The Melodic Line; Main Point]: In chapters 1 and 2, we learned how Adam and Eve were the pinnacle of God’s good earth. In chapter 3, Adam and Eve reject God’s invitation for joy and separate themselves from God through their rebellion. Now, in chapters 4 and following, we will learn of sin’s catastrophic impact on Adam and Eve’s descendants, the insidious attack against the SEED PROMISE by the Serpent, and God’s faithfulness to fulfill His promise to the Serpent, to Adam, and to Eve. The serpent’s seed would assault the woman’s seed in order to stop the promise of God. This pattern of assault tracks through the entire Bible. The sin of Adam and Eve impacted their entire offspring. -
Did Eve Have Sex with Satan? the Serpent Seed View of Genesis 3:15
CHRISTIAN RESEARCH INSTITUTE PO Box 8500, Charlotte, NC 28271 Practical Hermeneutics: JAP393 DID EVE HAVE SEX WITH SATAN? THE SERPENT SEED VIEW OF GENESIS 3:15 by Robert Velarde This article first appeared in the Practical Hermeneutics column of the CHRISTIAN RESEARCH JOURNAL, volume 39, number 03 (2016). For further information or to subscribe to the CHRISTIAN RESEARCH JOURNAL, go to: http://www.equip.org/christian-research-journal/. “Here is what really happened in the Garden of Eden. The Word says that Eve was beguiled by the serpent. She was actually seduced by the serpent….He was so close to being human that his seed could, and did mingle with that of the woman and cause her to conceive. When this happened, God cursed the serpent.” —William Branham1 Branham (1909–65), a proponent of Oneness theology,2 taught the so-called serpent seed interpretation of Genesis 3, with adherents of this view often citing Genesis 3:15 in support of their position: “And I will put enmity between you [the serpent] and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel” (ESV). The crux of the serpent seed view is that Eve and Satan engaged in sexual relations. Consequently, sin is viewed as sexual in nature, as opposed to the traditional interpretation of the fall as sin being disobedience to God. In addition to Branham, other serpent seed interpretations of Genesis 3:15 are found in the teachings of the Christian Identity movement, as well as, for instance, in the teachings of Arnold Murray (1929– 2014) of Shepherd’s Chapel and also the Unification Church. -
7 Anabaptist Environmental Ethics: a Review Essay
Anabaptist Environmental Ethics: A Review Essay PETER DULA* Abstract: This article situates four decades of Anabaptist writing on environmental ethics in relationship to Laurel Kearns and Willis Jenkins’s typology of eco-justice, stewardship, and eco-spirituality. It argues that while stewardship discourse dominates the early work, it has faded in significance as Anabaptist theology increasingly appropriates varieties of eco-spirituality such as agrarianism and watershed discipleship. It concludes with a turn towards recent arguments that eco-theology, in all three varieties, has over-emphasized questions of cosmology and worldview at the expense of what Jenkins calls “prophetic pragmatism.” Evidence for anthropogenic climate change and its attendant dangers has mounted over the last several decades to the point where it is now undisputed in the scientific community. In spite of this consensus, large numbers of Christians in the U.S. remain unconvinced.1 Concern, and increasingly alarm, for this combined state of affairs—ecological crisis and vocal Christian denial—has generated a vast literature. University and seminary programs in religion and ecology or eco-theology now proliferate, as do professorships specializing in them. This literature is united by a sense of alarm at human degradation of the planet, a penitent awareness that the Christian church and Christian theology are complicit in that degradation, and a common concern to construct and recover theologically responsible ways to think and practice healthier relationships between God, humans, and the rest of creation. Yet while *Peter Dula is professor of religion and culture at Eastern Mennonite University, Harrisonburg, Virginia. The research and writing of this essay was made possible through funding from the Center for Sustainable Climate Change and the encouragement of its director, Doug Graber Neufeld.