DOCSLIB.ORG

Copyright © 2015 John Anthony Wind All Rights Reserved. the Southern

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Copyright © 2015 John Anthony Wind All Rights Reserved. the Southern Copyright © 2015 John Anthony Wind All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. DO GOOD TO ALL PEOPLE AS YOU HAVE THE OPPORTUNITY: A BIBLICAL THEOLOGY OF THE GOOD DEEDS MISSION OF THE NEW COVENANT COMMUNITY A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by John Anthony Wind May 2015 APPROVAL SHEET DO GOOD TO ALL PEOPLE AS YOU HAVE THE OPPORTUNITY: A BIBLICAL THEOLOGY OF THE GOOD DEEDS MISSION OF THE NEW COVENANT COMMUNITY John Anthony Wind Read and Approved by: __________________________________________ M. David Sills (Chair) __________________________________________ George H. Martin __________________________________________ Stephen J. Wellum Date______________________________ To Rachel, A wife whose life and character beautify the Gospel. TABLE OF CONTENTS Page PREFACE . vi Chapter 1. INTRODUCTION . 1 Debating the Mission of the Church . 1 Thesis . 9 Definitions . 11 Delimitations . 15 Presuppositions for Doing Biblical Theology . 16 Methodology . 30 Background . 31 2. REVIEW OF THE RELEVANT LITERATURE . 34 Relevant Literature since 1974: Equal Priority . 35 Relevant Literature since 1974: Evangelistic Priority . 54 Conclusion . 78 3. THE GOOD DEEDS RESPONSIBILTY OF HUMANITY . 81 Good Deeds Responsibility of Humanity in Genesis 1-2 . 82 Effect of Sin on Humanity’s Good Deeds Responsibility in Genesis 3-7 . 107 Good Deeds Responsibility of Humanity in Genesis 8-11 . 117 Conclusion . 139 iv Chapter Page 4. THE GOOD DEEDS MISSION OF THE OLD COVENANT COMMUNITY . 141 Good Deeds Mission of Abraham and His Descendants until Possession of the Covenant Land . 144 Good Deeds Mission of Abraham’s Descendants from Possession of the Covenant Land until the Exile . 160 Good Deeds Mission of Abraham’s Descendants from the Exile until Christ . 172 Interrelationship of the Israel’s Good Deeds Mission and Humanity’s Good Deeds Responsibility . 174 5. THE GOOD DEEDS MISSION IN THE GOSPELS BEFORE NEW COVENANT INAUGURATION . 176 Good Deeds Mission of Christ Pre-New Covenant . 181 Good Deeds Mission of the Disciples Pre-New Covenant . 199 Conclusion . 205 6. THE GOOD DEEDS MISSION IN THE NEW COVENANT . 207 Good Deeds Mission of Christ in the Inaugurated New Covenant . 207 Good Deeds Mission of Disciples in the Inaugurated New Covenant . 209 Good Deeds Responsibility of Christ and His Disciples in the Consummated New Covenant . 243 7. CONCLUSIONS . 244 Defining Debated Terms . 244 Biblical Dualism Requires Evangelistic Priority . 257 Doing Good through Macroeconomics and Politics . 264 Summary of the Good Deeds Mission of the New Covenant Community . 275 BIBLIOGRAPHY . 277 v PREFACE As I reflect on my dissertation journey, the dominant theme of my heart is thanksgiving. Thank you to David Sills, my supervisor, for seminars and colloquiums filled with both academic insight and the wisdom of his experience and for guiding this project to completion. Thank you to my other committee members, George Martin and Stephen Wellum, whose seminars, at the beginning and end, respectively, of my classroom program, providentially helped set me on the course of this dissertation and then brought my research to its final focus. Thank you to Timothy Beougher, Gregg Allison, and James Hamilton, each of whose seminars also left a significant mark on the argument of this dissertation. Thank you to Jonathan Pennington, whose leadership of the Ph.D. program, including the inauguration of the 1892 Club, the Doctoral Common Room, and the Ph.D. Book Club, has been a great personal blessing. Thank you to Ken Magnuson for his leadership of The Commonweal Project on Faith, Work, and Human Flourishing, which not only provided me a job, but which stimulated so much of my thinking as represented in the dissertation below. Thank you to Tom Schreiner for his generous encouragement of my writing and for his ongoing inspiration as a model of Christian scholarship. Thank you also to John Sailhamer for his foundational influence on how I both trust and interpret the Bible. Thank you to my fellow Ph.D. students who have shaped and sharpened my research considerably, both in the classroom and in informal conversation. In particular, thanks to Gary Steward, Michael Wilkinson, David Kotter, Michael Graham, Matt Pierce, Keith McKinley, and Trevor Yoakum. Thanks to Mike Settle, who though not (yet) a Ph.D. student, provided some of the most helpful critiques of my work. Thanks also to vi Josh and Rachel Carollo for their constant friendship and care over the last twelve years. As well, thank you to the elders and members of Clifton Baptist Church, a body of believers who has supported, molded, and shepherded me and my family for fourteen years and has been a significant means of grace during my Ph.D. studies. Thank you to my father and mother, Charles (1924-1994) and Ann Wind, whose foundational love, training, and example is intimately connected to all I have ever accomplished, including this dissertation. Thank you to my parents-in-law, Jim and Jan Roelofs, for their love and kind support over the last twenty years (and for allowing me to marry their daughter!). To my dear wife, Rachel, and our four daughters, Clara Anne, Chloe, Christin, and Charis, I owe a whole different level of gratitude. Each has happily borne the impact of my research and writing upon our family these last four years, providing unfailing encouragement and faithful love. Each is woven into the fabric of this dissertation in a way more profound than the words on the page or the arguments presented. Finally, I offer up this dissertation to my Lord Jesus Christ as a sacrifice of praise: may it serve your church and glorify your name. John Anthony Wind Louisville, Kentucky May 2015 vii CHAPTER 1 INTRODUCTION Debating the Mission of the Church Evangelicals1 have debated the relative priority of the responsibilities of verbal proclamation and social action in the church’s mission for centuries.2 In the 1800s, urban poverty in Europe and America (accompanying the onset of the Industrial Revolution and rapid urbanization), as well as Protestant missions expansion into impoverished lands abroad, prompted evangelicals to debate this question with new intensity. Some in missions, like Rufus Anderson (1796-1880), head of the American Board of Commissioners for Foreign Missions for forty years, believed that the church’s primary 1The term “evangelical” is an increasingly disputed designation today. See Andrew David Naselli and Collin Hansen, eds., Four Views on the Spectrum of Evangelicalism (Grand Rapids: Zondervan, 2011). Traditionally, the term “evangelical” was used to describe those who (among other things) shared a commitment to the centrality of the Scripture, the importance of proclaiming the gospel message in evangelism, and the necessity of individuals being born again by the Spirit. This dissertation presupposes these “evangelical” convictions and speaks primarily to those who share them. See Richard Lints, The Fabric of Theology: A Prolegomenon to Evangelical Theology (Grand Rapids: Eerdmans, 1993), 49, for a slightly expanded list of six evangelical core doctrines. 2One early, post-Reformation individual who might (anachronistically) be labeled an “evangelical” missionary is seventeenth-century New England pastor and missionary to the Algonquian Indians, John Eliot (1604-1690). He generally followed the understanding of his day that the Native Americans first needed to be “civilized” before they could be “Christianized.” Though different in many ways from the present verbal proclamation versus social action debate, in other ways the debate over the relative priority of the civilizing mission versus the Christianizing mission is the analogous debate within that time and place. Jon Hinkson, “Mission among Puritans and Pietists,” in The Great Commission: Evangelicals and the History of World Missions, ed. Martin I. Klauber and Scott M. Manetsch (Nashville: B&H Academic, 2008), 25-29. During the eighteenth century, the revivals of the First Great Awakening challenged the chronological priority of the civilizing mission over the Christianizing mission, with “the flames of revivalism demonstrat[ing] that‘civilization’ need not precede salvation, but rather could proceed out of it,” (ibid., 32). This same debate continued within the Scottish church between the years 1750 to 1835. Ian Douglas Maxwell, “Civilization or Christianity? The Scottish Debate on Mission Method, 1750- 1835,” in Christian Missions and the Enlightenment, ed. Brian Stanley (Grand Rapids: Eerdmans, 2001), 123–40. 1 responsibility is verbal proclamation and the planting of churches.3 Others, like John R. Mott (1865-1955), a leader in the Student Volunteer Movement and a national secretary for the YMCA for fifty years, held that the church has a more equal responsibility for both verbal proclamation and social action.4 With the growing prominence of the “social gospel” in the early 1900s, followed by the outbreak of the fundamentalist-modernist controversy in the 1920s, the evangelistic priority side of the debate became solidly fundamentalist in its theology and the equal priority side increasingly embraced the modernist theology of the social gospel. After World War II, theologian Carl F. H. Henry, in his book The Uneasy Conscience of
Load more

Recommended publications
  • Integrity of Mission in the Light of the Gospel: Bearing Witness of the Spirit Among Africa’S Gospel Bearers
    Integrity of Mission in the Light of the Gospel: Bearing Witness of the Spirit Among Africa’s Gospel Bearers Paper Presented at the 11th International Conference of the International Association for Mission Studies By Philomena N. Mwaura Kenyatta University Department of Philosophy and Religious Studies Port Dickson, Malaysia 31st July – 7th August 2004 Introduction I count myself honoured to be asked to address this 11th International Conference of IAMS on the theme, “The Integrity of Mission in the Light of the Gospel: Bearing Witness to the Spirit.” When I was asked to contribute to this conference, I was notably delighted and alarmed. Delighted because of the gratiousness shown to me by the organizing committee; but nevertheless alarmed because the task presented a dilemma. To write adequately about the issues of integrity of mission, requires an exhaustive survey of the context and content of mission by the church in Africa in a context that is both diverse and complex. This was a daunting task bearing in mind that I do not consider myself a missiologist in the real sense of the word and neither am I a clergyperson or engaged in ministry on an active basis. Perhaps however, this gives me a privileged objective position from which to ask the questions, what is mission? What is the content and context of mission in Africa? What does integrity mean and how does it relate to mission? In what ways does the Church in Africa embody integrity of mission? What challenges face the Church in Africa today and how is she responding to them? How can the Church in Africa be better equipped to be a bearer of the Good News in an integral manner? This paper will address these questions bearing in mind that mission implies, “the calling of the church at every level and in every place to be part of God’s mission in the world” (Kirk 1999:24).
    [Show full text]
  • Theology Without Borders
    Theology without Borders An Introduction to Global Conversations William A. Dyrness and Oscar García-Johnson K William A. Dyrness and Oscar Garcia-Johnson, Theology Without Borders Baker Academic, a division of Baker Publishing Group, © 2015. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) DyrnessGarciaJohnson_TheologyWithoutBorders_LC_wo.indd iii 9/8/15 1:13 PM © 2015 by William A. Dyrness and Oscar García-Johnson Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Dyrness, William A. Theology without borders : an introduction to global conversations / William A. Dyrness and Oscar García-Johnson. pages cm Includes bibliographical references and index. ISBN 978-0-8010-4932-3 (pbk.) 1. Theology. 2. Christianity and culture. 3. Globalization—Religious aspects— Christianity. I. Title. BR118.D98 2015 230—dc23 2015023237 Unless otherwise indicated, Scripture quotations are from the New Revised Standard Version of the Bible, copyright © 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Scripture quotations labeled KJV are from the King James Version of the Bible. 15 16 17 18 19 20 21 7 6 5 4 3 2 1 William A.
    [Show full text]
  • Katy Mcilvaine – “An Exhortation To
    REFORMED THEOLOGICAL SEMINARY CHARLOTTE AN EXHORTATION TO φιλαδελφία WHILE SOJOURNING AS EXILES IN THE WORLD: AN EXEGESIS OF 1 PETER 1:22-25 PRESENTED TO DR. MIKE KRUGER IN PARTIAL FULFILLMENT OF NT-522 HEBREWS TO REVELATION BY KATY MCILVAINE 17 MAY 2018 Translation: 1 Peter 1:22-25 22 -- Your souls1 having been purified2 by obedience3 to the truth,4 in sincere5 brotherly love6 from the heart7 love8 one another earnestly,9 23 -- Having been born again10 not of perishable11 seed12 but of imperishable, 1 LSJ, 798, defines ψυχή as “breath, as the sign of life,” signifying a living thing. It is “life, spirit,” or “the soul of a man,” even as “the seat of the will, desires, and passions.” See also Karl-Wolfgang Tröger, “ψυχή,” TDNT 9:608- twice ,לֵב in the LXX; it is also used 25 times for נֶפֶׁש Tröger observes that ψυχή is commonly used to translate .660 Ps 63[64]:2). In the NT it connotes both natural, physical life and) ח ִּיים Gen 41:8; Exod 35:21) and once for) רּוחַ for “true life in distinction from purely physical life… the God-given existence which survives death,” i.e., the eternal soul of a human being. 2 BAGD, 11. ἡγνικότες is the perfect participial form of ἁγνίζω, “to purify” (largely used within a cultic setting); here, used figuratively of “souls” (cf. Jas 4:8; 1 John 3:3). Cleon L. Rogers, Jr., and Cleon L. Rogers III, The New Linguistic and Exegetical Key to the Greek New Testament (Grand Rapids: Zondervan, 1998), 570, note that the perfect form here emphasizes the completed state or condition of τὰς ψυχὰς ὑμῶν.
    [Show full text]
  • Eschatology: the Christian Hope THEO6304 in Association with the Centergize Conference August 2015 New Orleans Baptist Theological Seminary
    Eschatology: The Christian Hope THEO6304 in association with the Centergize Conference August 2015 New Orleans Baptist Theological Seminary Dr. Steve Lemke and Dr. Adam Harwood Contact Information Dr. Steve Lemke Office: Frost 202 Fax: 504-816-8428 Telephone: (504) 282-4455, ext. 3216 E-mail: [email protected] Dr. Adam Harwood Office: Dodd 213 Email: [email protected] Telephone: (504) 282-4455, ext. 8074 NOBTS Mission Statement The mission of New Orleans Baptist Theological Seminary is to equip leaders to fulfill the Great Commission and the Great Commandments through the local church and its ministries. Core Values and Competencies Addressed New Orleans Baptist Theological Seminary has five core values: Doctrinal Integrity, Spiritual Vitality, Mission Focus, Characteristic Excellence, and Servant Leadership. These values shape both the context and manner in which all curricula are taught, with Doctrinal Integrity and Mission Focus especially highlighted in this course. Each academic year, a core value is emphasized. This academic year, the core value is Spiritual Vitality, which is stated as follows: “We are a worshiping community emphasizing both personal spirituality and gathering together as a Seminary family for the praise and adoration of God and instruction in His Word.” The primary core values addressed by the course are Doctrinal Integrity and Characteristic Excellence. The primary ministerial competencies addressed by the course are Biblical Exposition and Theological Heritage. Course Description This course provides a biblical, historical, and theological examination of the doctrine of last things (eschatology). This study assists students to begin formation of a systematic, Christian perspective upon this issue. Students will develop an awareness of the issues and values in a Christian understanding of death, life after death, the resurrection, the second coming, and the eternal states.
    [Show full text]
  • The Continued Relevance of David Bosch
    Mission Educators Forum: The Continued Relevance of David Bosch Dr John Corrie Introduction Thank you for the opportunity – even though I’m not teaching mission full-time now, my passion for mission and the teaching of mission is undiminished, as is also my passion for Bosch. So both those passions happily come together in this conference. I began teaching at ANCC in 1991, the year of publication of Transforming Mission, so that was a tremendous gift to me as I started to work out a theology of mission and how to teach it. I didn’t have a theology of mission before that – at least not one that was worked out. I had certainly not been given it at theological college, so I was working it out as I went along in ministry. So Bosch has been my ever-present friend and mentor as I have travelled that journey over the last 25 years. Students would say that if Barth had a newspaper in one hand and a Bible in the other, Corrie had Bosch in one hand and a Bible in the other. The key question I have grappled with over the years is this: what is our aim when we teach mission? One of my main aims has always be to give students the knowledge and tools to be able construct their own theology and ecclesiology of mission and to be able to use that in their future practice of mission. As we know there are theologies and ecclesiologies (plural) of mission and students need to be aware of the range of the alternatives and be able to critique them, including being aware of the strengths and weaknesses of their own approach.
    [Show full text]
  • The Place of Church Planting in Mission: Towards a Theological Framework
    ERT (2009) 33:4, 316-331 The Place of Church Planting in Mission: Towards a Theological Framework Richard Yates Hibbert KEYWORDS: Church planting; Missio points out, ‘theological reflection is the Dei; Kingdom of God; Holistic beginning point of ministry formation’.2 Mission; Theology of Mission While insights from the history of mis- sion and the social sciences are extremely helpful in shaping church I The Need for a Theological planting practice, a biblical and theo- Framework logical foundation is essential if church Until 1980, there were very few books planting is to fulfil God’s purposes for giving practical guidance to church it. Robinson and Christine are right in planters. The succeeding years have insisting that ‘we need to be sure that the activity of church planting lies not seen this vital need met through the just on the practical agenda of activists publication of scores of texts. Very few but that it also belongs to the purpose of these texts, though, provide any- and call of God for his church’.3 Murray thing approaching a satisfying theolog- warns: ical basis for church planting, one notable exception being Stuart Mur- An inadequate theological basis ray’s Church Planting: Laying Founda- [for church planting] will not nec- tions, first published in 1998.1 The biblical and theological founda- 2 Gailyn Van Rheenen, ‘The Missional Helix: tion for the planting of churches has Example of Church Planting’, Monthly Missio- generally been assumed rather than logical Reflections 26 (January 2001), explicitly articulated. As Van Rheenen http://www.missiology.org/mmr/mmr26.htm (accessed 21 May 2003).
    [Show full text]
  • Holistic Mission Occasional Paper No
    Holistic Mission Occasional Paper No. 33 Produced by the Issue Group on this topic at the 2004 Forum for World Evangelization hosted by the Lausanne Committee for World Evangelization In Pattaya, Thailand, September 29 to October 5, 2004 “A New Vision, a New Heart, a Renewed Call” In encouraging the publication and study of the Occasional Papers, the Lausanne Committee for World Evangelization does not necessarily endorse every viewpoint expressed in these papers. Lausanne Occasional Paper (LOP) No.33 This Issue Group on Holistic Mission was Issue Group No.4 (there were 31 Issue Groups at the Forum) Series Editor for the 2004 Forum Occasional Papers (commencing with LOP 30): David Claydon This Occasional Paper was prepared by the whole Issue Group and the editor was Dr Evvy Hay Campbell. The list of the Participants in this Issue Group appear at the end of the LOP. Copyright © 2005 Lausanne Committee for World Evangelization and its National Committees around the world [email protected] www.lausanne.org The context for the production of the Lausanne Occasional Papers The Lausanne Movement is an international movement committed to energising “the whole Church to take the whole gospel to the whole world.” With roots going back to the historical conferences in Edinburgh (1910) and Berlin (1966), the Lausanne Movement was born out of the First International Congress on World Evangelization called by evangelist Billy Graham held in Lausanne, Switzerland, in July 1974. The landmark outcome of this Congress was the Lausanne Covenant supported by the 2,430 participants from 150 nations. The covenant proclaims the substance of the Christian faith as historically declared in the creeds and adds a clear missional dimension to our faith.
    [Show full text]
  • Amos Yong Complete Curriculum Vitae
    Y o n g C V | 1 AMOS YONG COMPLETE CURRICULUM VITAE Table of Contents PERSONAL & PROFESSIONAL DATA ..................................................................................... 2 Education ................................................................................................................................................... 2 Academic & Administrative Positions & Other Employment .................................................................... 3 Visiting Professorships & Fellowships ....................................................................................................... 3 Memberships & Certifications ................................................................................................................... 3 PUBLICATIONS ............................................................................................................................ 4 Monographs/Books – and Reviews Thereof.............................................................................................. 4 Edited Volumes – and Reviews Thereof .................................................................................................. 11 Co-edited Book Series .............................................................................................................................. 16 Missiological Engagements: Church, Theology and Culture in Global Contexts (IVP Academic) – with Scott W. Sunquist and John R. Franke ................................................................................................
    [Show full text]
  • Transforming Anglicanism: Elements of an Emerging Anglican Mission Paradigm
    255 JOHN CORRIE Transforming Anglicanism: Elements of an Emerging Anglican Mission Paradigm Few would question that Anglicanism is undergoing significant change at present but often this is not interpreted in a missional framework. John Corrie here offers such an approach to Anglican identity, arguing that we need to see beyond current conflicts to discern an emerging missional paradigm. He argues that this paradigm will be crucial for future Anglican unity and provide an approach to mission that is integral, sacramental and Trinitarian. Introduction You don’t need to be a missiologist to recognise my take on David Bosch’s Transforming Mission in the title of this article. The point of this echo is that I want to suggest that Anglicanism needs a new paradigm for its identity if it is to survive even to halfway through this century, and that that new paradigm needs to be missional. If a new paradigm is to emerge from out of the current crisis in Anglicanism then, as Bosch suggested was the case for his own thesis, it must have significant roots in the history of the tradition. The resources for renewed identity are, in other words, already there within Anglicanism. Bosch’s paradigm built upon six phases of Christian history identified by Hans Küng, taking from each of them what was of abiding significance and incorporating those elements into his own vision. Anglicanism needs to do something similar. It cannot deny its traditions and its history, but it has got stuck in an institutional and conflictual paradigm from which it can only be released by the transforming vision of mission.
    [Show full text]
  • 37:2 Towards an Integral Mission
    The Journal of the International Society for Frontier Missiology Int'l Journal of Frontier Missiology Towards an Integral Mission 57 From the Editor’s Desk Brad Gill Minding the Gap 59 Articles 59 Ecclesial Challenges on the Frontiers: A Clinical Counseling Perspective Margaret Pennington A licensed counselor blends family systems with conversion 67 Towards a Theology of Social Change and Development Todd Pokrifka A theology of the kingdom that blends the spiritual and the material 81 Social Innovation in Frontier Mission: Discerning New Ways Forward Steven Spicer A posture that blends the science of innovation with spiritual discernment 93 Community Development and the Formation of Vibrant Communities of Jesus Followers: Shared Principles of Excellence Andrea C. Waldorf A modus operandi that blends development with emergent faith 100 Books and Missiology 100 Double Crossed: The Missionaries Who Spied for the United States during the Second World War God’s Spies: The Stasi’s Cold War Espionage Campaign inside the Church 106 Undivided Witness: Jesus Followers, Community Development, and Least-Reached Communities 109 In Others’ Words 109 Coronavirus and Then Some . Why Missology Needs Political Theology Uighur Scandal and Surveillance Indigenous Chinese Missions Training Workers in a Slowbalizing World 110 A Joyful Issue Two Book Reviews of Interest Speaking of New (and Old) Religions First Gunshots in 45 Years between India and China Peace between Israel and the UAE and Bahrain April–June 2020 cApril–June 2019 Minding the Gap April–June 2020 Volume 37:2 rontier missiology stands on the shoulders of spontaneous forums. Two Editor consultations which resulted from these conversations recently published Brad Gill their compendiums, both significant for frontier missiology.
    [Show full text]
  • Integral Mission: Is Social Action Part of the Gospel?
    Dr. Paul Barreca Fellowship International Mission Integral Mission: Is Social Action Part of the Gospel? Presented to the Council on Dispensational Hermeneutics September 18-19, 2019 Calvary University, Kansas City, MO Introduction Integral Mission is producing missionaries and mission movements that incorporate socio-economic engagement as an essential component of the gospel. This paper will evaluate the origin of Integral Mission and argue that the gospel is being re-defined to require socio- economic engagement, something beyond its biblical definition. A review of Acts and the Epistles of the New Testament demonstrates that although socio-economic injustices were widespread in first-century Rome, the early church did not establish programs to address social needs as a method for evangelism. Although societal changes may have been brought about by people whose lives were transformed by the gospel, societal change was not the reason that Christians shared the gospel. This paper seeks to elevate the biblical gospel because of its inherent power to change lives, while keeping it separate from human programs and social action, which, although important, are different endeavors.1 Called to Compassion Jesus exemplified compassion. While Christians may differ regarding the integration of social engagement into the gospel, there should be no debate concerning the compassion that Jesus demonstrated toward the poor and needy, nor the expectation that Christians today should act with compassion toward those in need. English New Testaments have translated “compassion” from the Greek root word σπλαγχνον, which is used frequently in the Gospels to describe Christ’s attitude toward various individuals and groups of people.
    [Show full text]
  • Fuller Theological Seminary School of Theology Deansâ•Ž Files
    http://oac.cdlib.org/findaid/ark:/13030/c88w3m84 No online items Fuller Theological Seminary School of Theology Deans’ Files Finding aid created by Fuller Theological Seminary-David Allan Hubbard Library Archives staff using RecordEXPRESS Fuller Theological Seminary-David Allan Hubbard Library Archives 135 North Oakland Ave. Pasadena, California 91182 (626) 584-5311 [email protected] https://library.fuller.edu/ 2020 Fuller Theological Seminary CFT00136 1 School of Theology Deans’ Files Descriptive Summary Title: Fuller Theological Seminary School of Theology Deans’ Files Dates: 1944- Collection Number: CFT00136 Creator/Collector: Dyrness, William A.Fuller, Daniel P., 1925-Lindsell, Harold, 1913-1998Fuller Theological Seminary Extent: 26 Boxes, 10.83 linear feet Repository: Fuller Theological Seminary-David Allan Hubbard Library Archives Pasadena, California 91182 Abstract: The Fuller Theological Seminary School of Theology Deans’ Files, 1944- consists of the office files of Fuller Seminary Dean’s Office (1947-1965) and the Dean’s Office of the School of Theology (1965-Present). The “Dean Files” from 1947-1965 contains papers related to the general operation of the overall Seminary and its programs. Reflecting the the 1965 transition of the original “Dean’s Office” into the Dean’s Office of the School of Theology, the collection’s contents focus on the School of Theology administration. Materials include the records of Harold Lindsell (1952 to 1963), Daniel Payton Fuller (1963 to 1973), and William Dyrness (1990-2000). Harold Lindsell's files include Library records kept by the faculty library committee, 1948-1965. Of particular interest—the collection includes Fuller Seminary’s contracts for the Veterans Administration and the Seminary’s Articles of Incorporation.
    [Show full text]