September 15, 2014

eclectica: distinctive Christianity and the atonement

Two topics have my attention his week, so this will be a brief posting. The first link comes from a very interesting piece by Michael Kruger. The second is a piece put up by a friend of ours and frequent contributor, Jim Oesterwind. Jim offers notes on a series of sermons by another friend, Mark Minnick. You might find all of this instructive. Links below the jump.

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THE LITERAL INTERPRETATION OF GENESIS 3 (Part 3)

John Mincy

Part 1Part 2 ♦ This is Part 3

Part 1 deals with the literal interpretation of Genesis 3 based on data from the text itself and from cross references in the Old Testament.

Part 2 deals with the literal interpretation of Genesis 3 in light of New Testament data.

GENESIS 3 AND BIBLICAL THEOLOGY

To deny the literal Fall is to destroy Biblical theology at its heart. Christian theology interprets man in the creation-fall-redemption scheme. To deny the Fall is to cause creation and fallenness to coincide, to remove the need of the vicarious atonement, to abort the “mother prophecy” of all Biblical redemptive eschatology, and to render facetious the Biblical doctrine of the restitution of all things.

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The Ringing Call of New Evangelicalism Repeated in the New Calvinism

New Evangelicalism and New Calvinism: The Same Disaster (Part 7)

Matt Recker

Part 1Part 2Part 3Part 4 Part 5 Part 6 ♦ This is Part 7

I have not written this series with a crow bar or baseball bat, but with a concerned heart. There is no turf, organization, school or fellowship to defend, build or tear down. There is simply the Gospel and the glory of Jesus Christ to proclaim.

It occurred quite naturally to me that the direction of the New Calvinism (NC) seemed eerily similar to the New Evangelicalism (NE). This idea, whether good or bad, came about simply as I read again the original tenets of NE (See below for a full list). Then I thought of Francis Schaeffer, himself a NE, who wrote The Great Evangelical Disaster just before his death. I don’t want disaster for anyone, much less for Christ’s glory in the church. My passion is for Christ’s gospel to be purely propagated to the next generation.

I write also realizing that our own movement, Fundamentalism, has its flaws that are far from completely fixed. I do not want to appear so negative as to deny good that Conservative Evangelicals or New Calvinists have done. Many of them have written helpful books or commentaries and have practical web sites that deal with challenging or cultural issues that have helped Fundamentalists. Many Fundamentalists read, listen, and benefit from the spiritual skills of those outside their movement. Let me also be clear that I have not one time in this series said anything negative about traditional Calvinism or the soteriology of Calvinism. In fact, traditional Calvinists like Peter Masters of The Metropolitan Tabernacle have also strongly denounced the dangers of the New Calvinism in his article, New Calvinism: The Merger of Calvinism and Worldliness. ((http://www.metropolitantabernacle.org/Christian-Article/New-Calvinism-Merger-of-Calvinism-and-Worldliness/Sword-and-Trowel-Magazine)) E.S. Williams, a member of that church has also written a book entitled The New Calvinists: Changing the Gospel and has a website[1] dedicated to clearly unmask some of the hazards within the New Calvinism.

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  1. http://www.newcalvinist.com/ []

The Historical Credibility of the New Testament, Part 2

David Potter

Part One ♦ This is Part Two ♦ Part Three

In my last post, I introduced, Diane, a sincere inquirer about the historical credibility of the New Testament. Diane, a fifth generation Mormon who graduated from Brigham Young University, had good cause to doubt the Book of Mormon, and she wondered if the New Testament was equally dubious. The earlier post dealt with the external evidence for the Gospels. In this post I will talk about internal indications that the Gospels are just what they seem to be: accounts of the life of Jesus written within forty years of His crucifixion and resurrection.

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Matthew Henry: Serious Self-Examination before Ordination (1)

Mark Minnick

This is Part One ♦ Part Two ♦ Part Three ♦ Part Four

Search me, O God, and know my heart, try me and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting.

London: May 9, 1687. The twenty-four-year-old son of Philip Henry, a suffering Nonconformist minister, kneels and accepts the weight of six pairs of pious hands laid earnestly upon his bowed head. Their hushed voices rise to heaven. Moving prayers beseech the Lord to place His own good hand upon this offered life. Surely it is a sacred scene.

There is no more hallowed hour in the life of any man of God than that in which beloved brethren lay hands upon his head, symbolizing their own obedient responsiveness to the Holy Spirit in separating out from among themselves this God-called instrument for the sacred work of gospel ministry. Looking back upon my own ordination, I cannot help feeling some sorrow that I didn’t sufficiently magnify the moment. Regretfully, the majority of my personal preparation for ordination had been of my head. I wished later it had been of my heart.

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