kealcar jaicee salalia
Lorin Searing
Stanley Grenz and Roger Olson offer in this text a sympathetic introduction to twentieth-century theology and a critical survey of its significant thinkers and movements. Of particular interest is their attempt to show how twentieth-century theology has moved back and forth between two basic concepts: God's immanence and God's transcendence. Their survey profiles such towering figures in contemporary theology as Karl Barth, Rudolf Bultmann, Dietrich Bonhoeffer, Reinhold Niebuhr, Paul Tillich, Jurgen Moltmann and Wolfhart Pannenberg. It critiques significant movements like neo-orthodoxy, process theology, liberation theology and theology of hope. And it assesses recent developments in feminist theology, black theology, new Catholic theology, narrative theology and evangelical theology. An indispensable handbook for anybody interested in today's theological landscape.
For much of the developed world, the eighteenth and nineteenth centuries gave birth to the age of spiritual revival. Marked by the expansion of missionary presence around the globe, the Industrial Revolution in Europe, and the developing nation in North America, revival found its way from the corner of Aldersgate to the yards of Yale and Princeton. Seminaries and academic institutions began to erupt from the landscape as new converts and skeptical academics gathered for training and education in this now bourgeoning religion. But what the eighteenth and nineteenth centuries meant for propagation and expansion of religion in a post-reformation, post-enlightenment culture, the twentieth century was equally as influential when it came to the dialogue of that same religion.
Marked less by economic, industrial and national development, the twentieth century is marked by two World Wars and a handful of other blemishes which tarnish the record of humanity. In the wake of nineteenth century revivals in both the academy and the lay world, the latter portion of the century boasted an overwhelming shift from what was seen as orthodox Christianity, to a new modernistic approach to the faith. Picking up where Adolf Von Harnack and Wilhelm Herrmann left off, a new breed of liberal theologians sought to further develop theological and philosophical ideologies in light of liberal views of Scripture, revelation, God and man.
I think when Biblical Authority becomes discarded, the swinging of philosophy and theology know no end. But it is important to remember that God is not found in the shadow of man, man is made in the image of God. To lose this insight into our own existence allows us to become god of our own interpretation, and the pendulum will swing, and the church of Christ will be forced to adapt and be challenged to hold and provide the faith once delivered.
I am writing from a strictly evangelical, and probably fundamental approach. But let me be the first to say that some of the liberal challenges to the church have been needed challenges. We ought to be pushed by our critics. We should out care and out serve the social gospel, out love the experientialists, and out progress the progressive theologians. The gospel trumps all things and becomes all things to all people. That is the beauty of revelation.[12] But I can see four major points of conflict moving forward in the twenty-first century. The first is that of Biblical authority. This will be challenged the hardest, and historically is dug down deepest. When this goes, the others will soon follow. Without a strong view of scripture we will no longer be able to make absolutes in areas of cultural confrontation: gay marriage, gender roles, abortion and so many other issues will lose (and have already began to lose) an authoritative voice.
Secondly I think the great debate of how the church handles gender roles will continue. This has already split many denominations when it comes to female ordination, and will soon push past the mainline and contend for the evangelical strongholds. Churches must have an authority on which to respond to the increasingly aggressive feminism. Along with this issue is that of homosexuality. If the church concedes Biblical authority, we will accept them in love and accommodate their sinful behaviors. If the church holds to Biblical authority, we must find answers for how to lovingly accept, yet theologically deal with those who struggle with this sin.
Thirdly I think we will see an increased swing toward some sort of inclusivism, if not a pluralism. This decade has already been marked by a self-proclaimed evangelical promoting such a transition.[13]
Now in paperback! Stanley Grenz and Roger Olson offer in this text a sympathetic introduction to twentieth-century theology and a critical survey of its significant thinkers and movements. Of particular interest is their attempt to show how twentieth-century theology has moved back and forth between two basic concepts: God's immanence and God's transcendence.
Their survey profiles such towering figures in contemporary theology as Karl Barth, Rudolf Bultmann, Dietrich Bonhoeffer, Reinhold Niebuhr, Paul Tillich, Jurgen Moltmann and Wolfhart Pannenberg. It critiques significant movements like neo-orthodoxy, process theology, liberation theology and theology of hope. And it assesses recent developments in feminist theology, black theology, new Catholic theology, narrative theology and evangelical theology. An indispensable handbook for anybody interested in today's theological landscape.
I reached out to him to offer some comments on his episodes on 1689 Fed and he asked me to just come on the podcast to just work through it with him. We wound up doing two episodes as he blindsided me with questions about Reformed Libertarianism ? They are
So people are saved through revelation of the gospel, which includes the means of the Word spoken or written. Sacraments are not converting ordinances through which people are saved, though insofar as they are word pictures, they can proclaim and reveal the gospel to someone, and thereby play a role in bringing someone to saving faith.
Please note that 1689 Federalism does not claim that 1689 Federalism is or was the only confessionally acceptable view. It gets its name from the fact that the overwhelming majority of 1689 baptists held to 1689 Federalism and it explains the change in language between the WCF and the LBCF.
It is not remotely true that 1689 Federalism ceased to be held after Gill wrote his Body of Doctrinal Divinity in 1767. I have by no means read all of the available historical work, but here is a sampling of proponents of robust 1689 Federalism during and after that time:
It is also worth noting that far from falling out of prominence during this time, the rejection of Westminster Federalism in favor of the subservient covenant view (developed further by Owen) gained popularity among reformed theologians. For example:
First, let me note that, as a high Calvinist who recognizes the necessity of logic in our interpretation of Scripture, I like Gill (even though I think he errs on a few points like eternal justification).
The one we commonly call the Old Testament dispensation, and the other the New Testament dispensation; for which there seems to be some foundation in 2 Corinthians 3:6, 14 and Hebrews 9:15 these two covenants, or rather the two administrations of the same covenant, are allegorically represented by two women, Hagar and Sarah, the bondwoman and the free (Gal. 4:22-26), which fitly describe the nature and difference of them. And before I proceed any farther, I shall just point out the agreement and disagreement of those two administrations of the covenant of grace.
[F]or though in Hebrews 8:7, 13 we read of a first and second, an old and a new covenant; yet these respect one and the same covenant, under different dispensations; and though in the passage referred to [Hosea 6:7], the covenant at Sinai may be intended as one, yet as a repetition, and a new edition of the covenant made with Adam.
for he [is] thy life, and the length of thy days;
the God of their lives, and the Father of their mercies; the giver of long life, and all the blessings of it; and which he had promised to those that were obedient, to him, and which they might expect:
When, therefore, God is said to make a covenant with men; the meaning is, he manifests his covenant made with Jesus Christ from all eternity. Therefore, when David says, he hath made with me an everlasting covenant; the meaning is, he hath made it manifest to me, that I have an interest in his everlasting covenant, ordered in all things and sure.
Second, the 20th century view believes that under older administrations, the Covenant of Grace did include unregenerate members, but now under the New Covenant it does not. Gill did not hold that view. He said the Covenant of Grace only ever included the elect. The reprobate were part of the Noahic, Abrahamic, Mosaic, and Davidic covenants, but not part of the Covenant of Grace. Thus Gill does not agree with the 20th century view here as well.
The point here is not to count noses. The point is to work together to better understand Scripture. I believe that 1689 Federalism brings tremendous clarity to what Scripture teaches and therefore I have endeavored to clear away all misunderstandings that hinder us from seeing Scripture clearly. Hopefully this has been helpful.
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