Category Archives: Systematic Theology

An Evening of Eschatology

After this year’s Desiring God Conference, the Bethlehem College and Seminary put on an excellent ’round-table’ discussion and debate moderated by John Piper. The three major eschatological viewpoints were represented: Premillennialism (Jim Hamilton), Amillennialism (Sam Storms), and Postmillennialism (Doug Wilson). The representative speakers for each view are in parentheses. For more information about the debate, go here.

But getting to the good part… they have posted the audio and video on the desiring God web site and offered it for free viewing to all of us!

So, with no further ado, I give you “An Evening of Eschatology”!!!

Third Millennium Ministries & Free Seminary Curriculum

The Primeval History

Today I was browsing Richard Pratt’s ministry web site, Third Millennium Ministries, and came upon a wondful discovery! They have recently redesigned their minsitry web site and now they are offering all of their seminary video curriculum for FREE DOWNLOAD!

It is great news and I highly recommend that you consider downloading at least one of their video series to see how good their curriculum really is. Above, you will notice that I have posted the picture of one of their video series that I am currently going through in conjunction with a seminary class at Reformed Theological Seminary (where I attend). It is very good and if you are interested in learning more about the Old Testament, I would encourage you to start there with this video series.

Here are the links to the mp3 audio of the Primeval History video series for your listening pleasure:

Greg Beale Appointed Professor of New Testament at Westminster Theological Seminary, PA

Press Release:

Dr. Gregory K. Beale
Associate Professor of New Testament

Westminster Theology Seminary

beale-4-web

On July 1, 2010, Dr. G. K. Beale will join the faculty of Westminster Theological Seminary as Professor of New Testament and Biblical Theology.

Dr. Beale holds an M.A. from Southern Methodist University, a Th.M. from Dallas Theological Seminary, and a Ph.D. from University of Cambridge. He is ordained in the Conservative Congregational Christian Conference.

Find out more about Dr. Beale.

Read the official announcement from Westminster Theological Seminary.

See the ministry bookstore for a listing of books by Dr. Beale. If you do not own it, I highly recommend The New Testament use of the Old Testament Commentary that he and D. A. Carson put together for Baker Book House.

Peter Leithart: Keep the Fast, Keep the Feast

James Grant says:

I just finished reading Peter Leithart’s article “Keep the Fast, Keep the Feast,” posted at First Things. This is quite an amazing piece of work. Leithart has some helpful points reflecting on both church history and Scriptures, and he provides some great examples of how to do biblical-theological interpretation. Leithart blogs here, and he pointed out that the article is already translated into German! Take a moment and read the whole thing (in English, of course!).

Also, read the following excerpt from the article at least:

Jesus is the Last Adam because He keeps the fast. He enters a world that is no longer a garden, but a howling waste, and in that wilderness Satan tempts Him to break the fast, to be an Adam: “You’re hungry; eat this now. You deserve the accolades of the crowds; you can have it now if you jump off the temple. You want all authority in heaven and on earth, but your Father won’t give that to you unless you suffer an excruciating, shameful death; you can have it all now, no cross or self-denial required. It’s yours, and you only need to do a bit of bowing. Life, glory, power, everything you want, everything you deserve—you can have it all now.”

Jesus refused, and refused, and then refused again, and in so doing broke the power of Adamic sin. Jesus kept the fast; he waited, labored, suffered, died, and then opened his hand to receive all the life, glory, honor, authority, and dominion that his Father had to give Him. He kept the fast and as a result was admitted to the fullness of the kingdom’s feast—because by that time both it and he were ready. And by resisting the devil, Jesus sets the pattern of true fasting and reveals a Lenten way of life.

[Continue Reading…]

N.T. Wright and the Problem of Hell

The more one listens to N.T. Wright give lectures on the topic of his new book and his strong desire to see the world put to rights by God in Jesus, the more you notice that even though much of what he says is true… he’s leaving one important topic out on purpose! In Wright’s recent Harvard lectures, found here, Bishop Wright clearly avoids talking about the topic of hell for a more positive picture of God putting the world to rights and bringing about justice through the work of Christians (along and others) in the here and now. [NOTE: I encourage everyone to listen to these free lectures in mp3 and consider the good things Bishop Wright has to say, but I want to point out that everyone needs to listen with discernment and not embrace all of Wright’s narrative.]

To be honest, this is probably the most disturbing item of disagreement that I have with the British New Testament scholar. I’m very concerned that his lecturing is going to help many people become more universalistic in their thinking and less explicit about worshipping Jesus as the one and only Saviour and Lord. Now, Bishop Wright always tells people that he is the world’s one, true Lord and Saviour, but that still does not help it when people in a postmodern culture reinterpret things so easily!

But the point of this post was to point out some good comments from another Christian pastor and writer, Doug Wilson. I encourage you to read his post here and consider what he has to say about N.T. Wright and others who seemingly marginalize the doctrine of Hell away to nothing. Below is an excerpt:

N.T. Wright at Harvard

In his otherwise admirable book on evil, N.T. Wright makes the drastic mistake of leaving the subject of Hell entirely alone. But no matter how many helpful things you say, if you leave the really huge question out, then all you are really displaying is a real loss of proportion. “Well, other than that, how was the play, Mrs. Lincoln?”

The questions that swirl around the issues of violence, pacifism, and the redistribution of mammon are all questions that tend to be summed up by those advocating their causes under this rubric as questions of “justice.” “No justice, no peace” the bumpersticker puts it. This is particularly the bent of the Christian left — the Jim Wallis, Ron Sider, Greg Boyd contingent. This is the myopic view of the Obama evangelicals, all singing that blues standard, “Lie to me!”

And they persist in acting as though you can define justice by taking an evangelical Christian and making him watch CNN for long enough. And lest anybody misunderstand me, I am not saying this because I think we ought to be learning from Fox News instead. No. We are to define justice exegetically (what does justice mean throughout the pages of Scripture?) and theologically (what are the ultimate displays of God’s justice?). We have done quite a bit of the former, and it is time for us to consider the latter.

[Continue Reading…]

Bavinck’s Covenant Christology

Covenant Christology: Herman Bavinck and the Pactum Salutis
By Rev. Mark Jones, Leiden Universiteit

For Herman Bavinck (1854-1921) ‘the doctrine of the covenant is of the greatest importance.’ Behind the temporal covenants of works and grace stands the pretemporal pactum salutis (counsel of peace/covenant of redemption). The pactum salutis is an intratrinitarian covenant between the Father, Son and Spirit that provides the eternal, inviolable foundation for the temporal covenant of grace (foedus gratiae). The Reformed orthodox in particular, since the sixteenth century, used the pactum salutis as an argument for the ad intra trinitarian grounding for the ad extra work of salvation. Thus, soteriology is decidedly trinitarian, that is, ‘salvation is an undertaking of the one God in three persons in which all cooperate and each one performs a special task.’ Consequently, this doctrine is the starting-point for any Christological discussion of the person and work of the Mediator, Jesus Christ.

In defending and giving expression to the pactum salutis, Bavinck is conscious that this doctrine has a fairly long and illustrious history among Reformed covenant theologians. And though this doctrine is ‘rooted in a scriptural idea’, Bavinck suggests that not a few of the Reformed were guilty of ‘scholastic subtlety’ by quoting various Scriptural passages (e.g. Zech. 6:13, translated by the Latin Vulgate as consilium pacis) that did not have reference to the pactum salutis. Thus, while clearly appreciative of his Reformed heritage, Bavinck is not uncritical of various formulations of the pactum salutis.

In order to understand why Bavinck gives such prominence to the pactum salutis, something of this doctrine’s history must be understood, which will show, among other things, that his theology reflects the broad parameters and concerns of the Reformed interpretive tradition.

(Continue Reading…)

[HT: James Grant]

The Impassibility of God

If you have never studied this doctrine of the divine impassibility, I encourage you to read the following history by Dr. Robert Culver. It is very good and thought provoking:

THE IMPASSIBILITY OF GOD

Here is an important excerpt from the paper:

Impassibility comes into our language as translation of the Greek word apatheia in the writings of Church fathers, according to the Oxford English Dictionary. Apatheia, despite the obvious etymological connection with apathy and apathetic in modern English, (Pelikan) started out as meaning “the state of an apathes” (alpha privative, plus pathos) without pathos or suffering” (Liddell and Scott Lexicon). Among the Greek Fathers pathos or passion was the right word for the suffering of Christ, as it still is. So in theology to be impassible means primarily to be incapable of suffering. Early theology affirmed that in heaven our resurrected bodies will be pathes in this sense. The word came to be extended to mean incapable of emotion of any kind and beyond that, apathes (impassible) in important theological discourse meant without sexual desire (Gregory of Nyssa, The Great Catechism, chap. xxxv, “Nicene and Post-Nicene Fathers, Second Series,” edited by Philip Schaff and Henry Wace, 1910, ii, 5, pp. 502-504). As applied to God, incapacity for any emotions sometimes is meant. We will return to this. The twelfth canon of the Second Council of Constantinople (553, Fifth Ecumenical) seems to say Christ on earth was impassible in the sense of “longings (passions, presumably sexual) of the flesh” (Henry Denzinger, The Sources of Catholic Dogma, trans. R. J. Deferrari, Hersler Book Co., 1954, 224).

In this paper I am interested mainly in the question of whether or not the divine nature is capable of emotion, including, in a secondary way, the experience of suffering.

Interview with Dr. John Frame about going to seminary

I currently attend RTS (Atlanta Campus) and I’m really enjoying my time there. I’m pleased to say that one of the best professors from RTS’s Orlando Campus has been interviewed about some of his writings and his experience teaching at seminary. I encourage everyone to listen to this, but especially those thinking about seminary or already attending it like myself. Here is a link to the full length interview, but here below I have posted the shortened You Tube form.

Biblical Arcing Method of Interpretation

John Piper says:

It was a life-changing revelation to me when I discovered that Paul, for example, did not merely make a collection of divine pronouncements, but that he argued. This meant, for me, a whole new approach to Bible reading. No longer did I just read or memorize verses. I sought also to understand and memorize arguments. This involved finding the main point of each literary unit and then seeing how each proposition fit together to unfold and support the main point. (Biblical Exegesis: Discovering the Meaning of Scriptural Texts, pg. 18, my emphasis)

If you want to learn this method of biblical interpretation (which works especially well in Pauline texts), there is now a website devoting to the art of biblical arcing.

[HT: JT]